Dr.S.K.M.SASTRY M.D(Hom.)
INSTANT NOODLES
Dear instant noodle lovers, Make sure you break for at least 3 days after one session of instant noodles before you eat your next packet! Please read the info shared to me by a doctor. My family stopped eating instant noodles more than 5 years ago after hearing about the wax coating the noodles - the wax is not just in the Styrofoam containers but it coats the noodles. This is why the instant noodles do not stick to each other when cooking. If one were to examine the ordinary Chinese yellow noodles in the market, one will notice that, in their uncooked state the noodles are oily. This layer of oil prevents the noodles from sticking together. Wanton noodles in their uncooked state have been dusted with flour to prevent them sticking together. When the hawker cooks the noodles, notice he cooks them in hot water and then rinses them in cold water before cooking them in hot water again. This process is repeated several times before the noodles are ready to be served. The cooking and rinsing process prevents noodles from sticking together. The hawker then "lowers the noodles in oil and sauce to prevent the noodles from sticking if they are to be served dry. Cooking instructions for spaghetti require oil or butter to be added in the water when boiling the spaghetti to prevent the pasta from sticking together. Otherwise, one gets a big clump of spaghetti! There was an SBC (now TCS) actor some years ago, who at a busy time of his career had no time to cook, resorted to eating instant noodles everyday. He got cancer later on. His doctor told him about the wax in instant noodles. The doctor told him that our body will need up to 2 days to clear the wax. There was also an SIA steward who after moving out from his mother's house into his own house, did not cook but ate instant noodles almost every meal. He had cancer, and has since died from it.
Nowadays the instant noodles are referred as " cancer noodles ".
SATAY LOVERS (BARBECUE) If you all eat Satay, don't ever forget to eat the cucumber, because eating Satay together with carbon after barbequing can cause cancer.. But we have a cure for that... Cucumber should be eaten after we eat the Satay because Satay has carcinogen (a cancer causing element) but cucumber is anti-carcinogenic. So don't forget to eat the cucumber the next time you have Satay's. PRAWNS (SUGPO) & VIT C DO NOT eat shrimp / prawn if you have just taken VITAMIN C pills!!This will cause you to DIE in ARSENIC (As) toxication within HOURS!! PORK AWARENESS Try this and see whether the pork you bought has worms. There goes with your "Bak Kut Teh" for those who love it. Most men love to eat this so watch out before it's too late. If you pours Coke (yes, the soda) on a slab of pork, wait a little while, you will SEE WORMS crawl out of it. A message from the Health Corporation of Singapore about the bad effects of pork consumption. Pig's bodies contain MANY TOXINS, WORM and LATENT DISEASES. Although some of these infestations are harboured in other animals, modern veterinarians say that pigs are far MORE PREDISPOSED to these illnesses than other animals. This could be because PIGS like to SCAVENGE and will eat ANY kind of food, INCLUDING dead insects, worms, rotting carcasses, excreta including their own, garbage, and other pigs. INFLUENZA (flu) is one of the MOST famous illnesses which pigs share with humans. This illness is harboured in the LUNGS of pigs during the summer months and tends to affect pigs and human in the cooler months. Sausage contains bits of pigs' lungs, so those who EAT pork sausage tend to SUFFER MORE during EPIDEMICS of INFLUENZA. Pig meat contains EXCESSIVE quantities of HISTAMINE and IMIDAZOLE compounds, which can lead to ITCHING and INFLAMMATION; GROWTH HORMONE which PROMOTES INFLAMMATION and growth; sulphur containing mesenchymal mucus which leads to SWELLING and deposits of MUCUS in tendons and cartilage, resulting in ATHRITIS, RHEUMATISM, etc. Sulphur helps cause FIRM human tendons and ligaments to be replaced by the pig's soft mesenchymal tissues, and degeneration of human cartilage. Eating pork can also lead to GALLSTONES and OBESITY, probably due to its HIGH CHOLESTEROL and SATURATED FAT content. The pig is the MAIN CARRIER of the TAENIE SOLIUM WORM, which is found in its flesh. These tapeworms are found in human intestines with greater frequency in nations where pigs are eaten. This type of tapeworm can pass through the intestines and affect many other organs, and is incurable once it reaches beyond a certain stage. One in six people in the US and Canada has RICHINOSIS from eating trichina worms, which are found in pork. Many people have NO SYMPTOMS to warn them of this, and when they do, they resemble symptoms of many other illnesses. These worms are NOT noticed during meat inspections. SHAMPOOCancer-causing substance in shampoos. Go home and check your shampoo. Change before it's too late... Check the ingredients listed on your shampoo bottle, and see they have a substance by the name of Sodium Laureth Sulfate, or simply SLS. This substance is found in most shampoos; manufacturers use it because it produces a lot of foam and it is cheap. BUT the fact is, SLS is used to scrub garage floors, and it is very strong!!! It is also proven that it can cause cancer in the long run, and this is no joke. Shampoos that contains SLS: Vo5, Palmolive, Paul Mitchell, L'Oreal, the new Hemp Shampoo from Body Shop etc. contain this substance. The first ingredient listed (which means it is the single most prevalent ingredient) in Clairol's Herbal Essences is Sodium Laureth Sulfate. Therefore, I called one company, and I told them their product contains a substance that will cause people to have cancer. They said, Yeah we knew about it but there is nothing we can do about it because we need that substance to produce foam. By the way Colgate toothpaste also contains the same substance to produce the "bubbles". They said they are going to send me some information. Research has shown that in the 1980s, the chance of getting cancer is 1 out of 8000 and now, in the 1990s, the chances of getting cancer is 1 out of 3, which is very serious. Therefore, I hope that you will take this seriously and pass this on to all the people you know, and hopefully, we can stop "giving" ourselves cancer-causing agents.
Wednesday, January 16, 2008
CHARAK संहिता डॉ.एस.कृष्ण मूर्ति शास्त्री
सूत्र स्थानं
chaptar – १
अधग्निवेसा प्रमुखन विविसुहू गणना देवातहा
बुद्धि सिद्धिही स्म्रुथिही मेधः ध्रिथि कीर्थिही क्षमः दयः-३९
39.After the goddesses of Enlightenment, understanding, Achievement, memory, Genius, Resolution, Eloquence, Forgiveness and compassion interved into Agnivesa and the rest.
सरीरा इन्द्रिय सत्वात्मा संयोगो धरी जीवितं
नित्य गस्चाणु बंधस्चा पर्याई रायुहू उच्यते - ४२
४२. Life is spoken or by such synonyms as “The union of the body, the senses the mind and the spirit” “The support”, “Animation”, “The Flux”, and the link (Between the past life and the future life.)
सत्वं आत्मा सरीरम च त्र्यमेता त्रिदंदावत ,
लोकः तिस्थाठी सम्योगत तत्र सर्वं प्रथिस्थितम
46. The mind, the spirit and the body are together, as it were the tripod, the world endures by reasons of cohesion and on that are all things established.
सा पुमम स्चेतानाम तछा ताछाधिकरानाम स्मृतं ,
वेदास्यस्य तदार्द्हम ही वेदों यम् सम प्र्कासितहा
47. That (aggregate of the mind, spirit and body) is man; he is the conscious agent. He is regarded as the subject matter of this science; and it is indeed in his sake that this science has been promulgated.
खादीन्यात्मा मनः कालो दिसस्चा द्रव्य संग्रहः
सेन्द्रियम चेतनम द्रव्यम निरिन्द्रियम अचेतानाम
48. The five proto elements, ether and the others, together with the spirit mind, time and space constitute the totality of the substances processed of the senses as substance is animate; devoid of the senses, it is inanimate.
Yatrasritaha karma gunaha karanam samavayi yat
Samavayi tu nischestaha karanam gunaha
51. Samavaya (Coexistence) is defined as that inseparable relationship which exists between earth and others and their qualities. This (relationship) is eternal; for wherever the substance exists the coexistent quality is never absent.
Samyogacha vibhagecha karanam dravya masritam ,
Karthavyasya kriya karma karmananya dapekshate
52. That which is the substratum of action and qualities and coexistent cause is all substance.
Kala buddhimdriyanam yogo miththya nachaticha ,
Dvaya srayanam vyadhinam trividho hetu sangrahaha
54 The complex of causes with references to disease psychic and somatic is either erroneous, absence or excessive interaction of time, mind senses and sense objects.
55. sareeram satvasangnyanyancha vyadhina masrayomataha ,
tadha sukahanam yogastu sukhanam karanam samaha
123.yadha visham yadha sastram yadhagni rasaya niryatha,
tadhousha dhamavignatham vignatha mamrutam yadha
123. He is the best of the Physiciens who knows the science of administrations of drugs with due reffence to clinc and season, and who applies it only after examining each and every patient individually.
124.oushadham hyana bhignatham nama rupa gunaisthribhihi ,
vignatam chapi duryuktam anardha yopapadyate
125.yogadapi teekshnam uttamam bheshajam bhavet,
bheshajam vapi duryukta teekshanam sampadyate visham
125. known is not proparly administered, will cause disaster.
133. tadeva yuktam bhaisajyam yadarogyaya kalpate,
sachaiva bhisajam sreshaha rogebhyoyaha pramochayet
Therefore the intelligent person who is aspiring to be a good physician should always preserve to his best in the acquisition of the best quailities of a physician, so that he may be a real giver of life to people. That is the right medicine which makes for health; and he is the best of physician who relieves people of diseases.
134.Samyak prayogam sarvesham siddhirakhayati karmanam,
Siddhirakhyathi survaischa gunairyuktam bhishaktamam
134. Success in treatment signifies the correct application of all Therapeutic measures and success also indicates that the greatest of physicians in endower with all the qualities (of a good physician).
Chapter – 2
Matra kalasrayayuktihi siddhiryuktou prathithitha ,
Thisthatyupari yuktigno dravya gnana vatamsada
16. The art of prescription depends on the knowledge of dosage and time, and on this art, in turn, depends sucess; hence the skilfull physician stands, ever stands ever superior to those possessing nearly a theoretical knowledge of drugs.
Smrithiman hetu yuktigno jithatma prathiptthiman,
Bhshagoushadha samyogai schikisam karthu marhathi
36. the physician with good memory, well versed in diagnosis and the application of therapeutic agents, self controlled and prompt in taking right decisions is entitiled to undertake treatment by prescribing these drugs.
Chapter – 4
29. He is the best of the physicians, who knows the art of combination as well as the systamatic administrtions of these preparations both internally and externally.
Chapter – 7
Malavruddhim gurutaya laghavan malasankshayam,
Malayananam budhyetha sangnyotsa gnadatheevacha
43. A wise person should not supress the natural urges for uring, feces, semen, flatus, Vomiting, Sneezing, Eructation, Yawning, Hunger, Thirst, Tears, Sleep and deep breath after exertion.
44.Tan doshalingai radhisya vydhin sadhyanupadyaret,
Vyadhi hetu prati dvandvai rmatrokalou vicharayan
vishama swastha vriddhanam yete roga sthathapare,
jayante naturasthasmat swatha vritttha parobhavet - 45
44. Diagnosing these disorders by there characteristics signs and morbidity, the physician should treat the curable diseases by remedies which are antagonistic to the diseases and there cause the factors with due consideration of dose and time.
Rogasthatha na jayante prakruti steshu dhatushu,
Dhatavaschabhi vardhante jara mandhya mupaiticha - 49
49. thus the body elements being restored to the normal state, susceptibility to disease disappears, the body elements get The drug whose name, from and properties are not known, or the durg which, aggrandised and the pace of age is slackened.
Chapter – 8
Tatranu managamyanam pancha maha bhutha vikara samudayatma kanamapi satam indiryanam tejaschakshushi ,kam srotre ghranekshitihi , aaporasane, sparsane anilaha vishesonopa padyate. -13
13. The mind, the mind objects, the understanding and the spirit consitute the aggregate of spiritual elements and qualities, this aggregate is the source of good bond activity or inactivity. Action which is also called therapeusis depends on the substances.
Chapter – 9
Bhishagdra vyanyu pasthatha rogi pada chatustayam,
Gunavatkaranagneyam vikaravyupa santaye. -3
3. the physician, the drugs, the attandent and the patient constitute the four basic factors of treatment possessed of the required qualities they lead to the earth are cure of diseases.
Vikarodhathu vaishamyam samyam prakithiruchyate,
Sukhasamgnakarogyam vikaro dhukkamevacha.-4
4. The discordance of body elements is called disease and their concordance is said to be normal health. Being Characterised by a sense of ease is the state of freedom from disease; while disease is always of the nature of pain.
Chaturnam bhishagadeenam sasthanam dhatu vaikrite ,
Pravritthirdhatu samyardha chikitsetyabhi dhiyate.-5
5. Therapeutics is the name given to the combined operation of the four factors viz. the physician and the other three factors of commendable qualities, with the object of bringing about the concordance of body elements when pathological changes have occured in them.
Srute paryavadatatvam bhahuso drista karmatha,
Dakshym souchamithigneyam vaidyeguna chathustayam.-6
6. Clear grasp of Therapeutic knowledge, wide practical experience, skill and purity (of body & mind) these are to be known as the tetrad of desidirata in a physician.
Bhahutha tatraypgyatvam anekavidha kalpana,
Sampatychethi chathushkoyam dravyanam guna uchyate.-7
7. Abudnace, applicability, Usability in multifarious modes and richnes of quaility-these four are said to be the tetrad of desiderata of the drugs.
Upacharagnathadakshyam anuragasha bharthari ,
Souchamchethi chatushkoyam gunahparicharejane.-8
8. Knowledge of nursing skill, affection for the master (Patient) and cleanliness- these are the tetrad of disiderata in the attending person.
Smruthinirdesakaritvam abhirutva madhapi cha,
Gnapakatvamcha roganam haturasya gunasmruthaha
Karanam shodasa gunam siddhou pada chatustayam.-9
9. Recollections, Obedience to the instructions, courage and ability to discribe his ailments are considered the tetrad of desiderata in patient.
Tasmachastrerdha vignani pravritthou karmadarsane,
Bhisakchathustaeyuktaha pranabhisara uchyate.-18
18.Hence the physician who possess the four fold aaccomplishment consisting of theoritical knowldge clear interpretetion, right application and practical experience is to be regarded as the reclaimer of life.
Hetou linge prasmane roganama punarbhave,
Gnanam chathurvidham yasyasa rajarho bhishaktamaha.-19
19.He who possess the four fold knowledge etiology, symptomatology thrapeutics and prophylaxis of diseses is the best of physicians and diserves to be honoured by the kings.
Vidya vitarko vignanam smruthisthatpartha kriya,
Yasyaite shadgunasthaya nasadhyam athivarthathe .21
Vidyamathihi karmadristihi abyasaha siddhirasrayaha,
Vaidya sabdhabhi nishpattou alame kaika mapyadaha.22
21. Knowledge, Imagination, Comprehension, Memory, Promptness and action for him who possess thees six qualities there is no curable disease that can not be cured.
22. Knowledge, Intelligence, Experiencies, Practice accomplishmeant and guidence any sigle one out of these suffices to give its possessor the name of “Physician.”
Maitri karunyamarteshu sakye preethirupekshanam ,
Prakrithi stheshu bhuteshu vaidyavritthi schaturvidah.26
26. Friend ship (towards all) Compassion fo thealing devotion to cureble patients, and sense of resignation towards the dying of such four fold nature is the physician’s profesions.
Chapter – 10
Chatushpadham shodashakalam bhesaja mithi bhisajo bhasanthe yaduktam
Purvadhaye shodasagunamithi, tadbhesajam yukti yukta
Malamarogyayethi, bhagavan punarvasu rathrayaha.3
3. The phsyicians speak of therapeutics as being four pillared and sixteen facited, The same was spoken the previous chapter as having sixteen attributes now this therapeutics and skillfully, is sufficient for the restoration of health.
Nethi Maitrayaha,kim karanam ;-drusyanthe hyaturaha kechit upakaranavanthascha,
Paricharakasampannascha, aatmavanthascha, kusalaischa bhishagbhiranustitaha samutthistamanaha tadha yuktaschapare mriyamanaha tasmathbheshajam akinchtkarambhavathi. Tadyadhahasvabhre sarasicha prasaktimalpamudakam nadyamvasyandanamayanam, pamsuthane va pamsu mustihi prakeerna ithi.tadhapare drusyante anupakaranascha, aparicharakascha, anatmavantascha, akusalaischa bhishagbhiranustitaha samutthitamanaha tadhayukta mriyamana schapare. Yathascha prathi kurvan siddhyathi prathikurvan miyate; aprathi kurvan siddhyati, aprathikurvan miyate. Thathaschintyate bheshajamabhesha jena vishistamathi. -4
4. 1. “No”, Said Maitreya, why? because there are some patients possessed of means, having attendants, self controlled and treated by expert physicians, recovering and some others, though enjoying simlar amenities, dying, nevertheless. Thus treatment becomes a thing of no consequence.
4.2. It is comparable to a few drops of water sprinkled in a pit or lake, or to a hand full of dust scattered on a flowing river or on a dust heap.
4.3. Conversely, we see others, deviod of means, with no self control and treated by unskilled physician, regaining health and yet others, similarly circumstanced dying all the same.
4. Thus recovery follows treatment; death, too, follows treatment. Similarly, recorvery follows in the absence of treatment, death too follows. Hence it is to be concluded that treatment is no way better than no treatment.
Maithreya!mitthyachintyathe,ithi Aathreyaha kim karanam?
Ye hyathurah shodasa guna samudhitena nena bheshajena upapadya manaha mriyanthe, ithyuktham tadanupapannam;naa hi bheshaja sadhyanam vydheenam bheshaja makaranam bhavathi.ye punarathuraha kevaladbhesha jadruthe samuthistanthe,na tesham sampurna bhesajopapadanaya samutthano vishesha nasthi, yadahi pathitham purusham samardhamutthanaya, utthapayan purusho balamasyo padadhyat, saha kshiprathara mapariklishta yevotthisteth;tadvatsampurna bhesajo palambhadaturaha ye chaturaha kevaladbheshajadruthe mriynthe, na cha sarva yevathe bheshajopapannaha samutthisteran. Na hi sarve vyadhayo bhavthyupaya sadhayaha, na chopaya sadhyanam vyadheenam anupayena siddhirasthi, na chasadhyanam vyadheenam bheshajaha samudayoyamasthi,na hyalam gnanavan bhishak mamurshu mathura mutthapayutham ithum pareekshya karino hikusalabhavanthi.yathahi- yogagno bhyasanithyah ishvaso dhanuradhaya ishumasyan na thi viprakritste nathi mahathi kayenaparadhavan (naparadho) bhavathi, sampadayathi chesta karyam, thatha bhishak swagunampannaha upakaranavan veekshya karmara bhamanaha sadhyaroga manaparadhaha sampadaytye vathuramarogyena; tasmanna bheshaja mabheshajena avisishtam bhavathi.
though5.1 “Maithreya, you think wrongly”, said Aathreya! “how” ? Because what has been stated (by you) that patient though given the systematic treatment possessed of all these sixteen qualities, die, is not sound. Treatiment does not become in consequential in regard to disease amenable to treatiment.
5.2 And again, as regards these who recover without the aid of any treatment even in there case there is no special reason for giving them the complete course of treatment.
5.3 Just as a man by lifting another who has fallen, although the latter is able to rise by him self, gives him support, inconsequence of whch he rises sooner and without dificult, in like maner do patients receiving the aid of a complete treatment recover more easily with out dificulty.
5.4 As regards those patients who die inspite of full treatment, not all of them could be expected to revover by the blessing of treatiment. For not all diseases amnable to treatment and yet of those diseases as are amenable to treatment, Cure cannot be accomplished except by treatment. However, the whole pharmocopea whill fail in curing irremedialbe diseases; and no physician however clever, is able to save a dying patient.
5. Hence those alone that act after investigation are considered wise. As a bowman who is a good marks man and given to constant pracice, talking up a bow and releasing an arrow distant fail in hitting a big target that is not too far off, and achieves is purpose, so does a physician accomplishment and means who starts a curable disease after full investigation, with out fail bestow health on the patient. Hence it cannot be said treatment is no better than no treatment.
5.b. This much is eviding to us all viz. we treat a disease - ridden man with disess removing measures and the depleted man with impletion. We nourish the emaciated and the feeble. Starve the corpulent and the fatty; Treat the man afflicted by heat with cooling measures and with hot things him who is afflicated with called. We replenish body eliment that hvae sufferd dicrease and deplenish those that have undergone increase by treating disorders porparly with what are antongonistic to their origen, we restore the patient to the normal condition. In our hands administering in this manner, the pharmocopea shows it self to the best of it’s glory.
Sadhyasadhya vibhagagno gnana purvam chikitsakha,
Kalechara bhate karma yattha tsatha yatidhruvam.7
7. The Physician who knows the differential diagnosis between the curable and the incurable diseases and begin treatment with full knowledge of the case and in time, obtains success for his effort with out fail.
Artha vidyaya sohanimupakrosamasangraham,
Prapnu yanniyatham vaidyaha yo sadhyam samupacharet .8
8. But the physician who undertakes to treat incurable diseases will invariably suffer loss of income tranish his leaving and fame, and earn for himself disrepute and unpopularity to best.
Sukhasadhyam matham sadhyam krichchra sadhya mathapicha,
Dvidham chapya sadhyam syatyapyam yachchnupakramam..9
9. the curable diseases are of two kinds those that one easily cured and those that are cured difficultly. The incurable diseases also fall into the categories; those that are palliative and those that are absolutely irremediable.
Sadhyanam trividhaschalpa madhya moutkrishtatham prathi ,
Vikalpona tvasadhyanam niyathanam vikalpana.10
10. The curable are again, classed in three fresh catagories by reason of that reqivari mild, moderate, or stramp treatment. The incurable ones, being inexorable, admit of normal classification.
Hethava purva rupani rupanyalpani yasya cha,
Na cha tulya gunodooshyo nadoshaha prakrithirbhaveth.11
Na cha kala gunsthulyaha dosho durupakramaha ,
Gathi rekaa navatvancha rogasyopa dravonacha .12
Doshaschaika ssamutpatthou dehasarvoushadha kshmaha,
Chathushpadopa patthischa sukha sadhyasya lakshnam .13
11-13 The characterstan of an early curable diseases are; The causes, premaitory and pumptorn are mild; the modifi the factor is ho nerther is the affecteo cordy - element not to the hobition of the patient, not to the treat of the prevai seasion; the place of disease in not in accersible is geatment; The curable of disease is loealised in the system is recent, than no comphication and is born of the predaminant morbidity of only a seigle humeed, the body in a condition is with stand all treatment and the fourfold requisites treatment are yet hand. These are the circumtanses in which a disease is easily curable.
Nimittha purvarupanaam rupanaam madhyame bale,
Kala prkrithi dushyanaam samanye nya thamasyacha.14
Gurvini vriddha balanam nathyupadravapeeditham,
Sasthra ksharagni krityanaam ,anavam, krichcha bheshajam.15
Vidyadeka patham rogam nathipurna chathushpadam ,
Dvipadam nathi kalam va krichchra sadhyam dvi doshajam.16
14-16 The formidable diseases are - those where in the causes, the prenominitory symptoms and symptoms are moderate strength when any one of the three - the season, the habitess and susceptibility of body element - is homologus with the morbific factor; the ailements of a gravida, the aged and children; those that are not much aggravated by complication; those requiring operative, caustic and cauterizing procedures, those that have gone beyond theincipient stage; those that are located in a place difficult of access; those whose course is localized in one system; if the full complement of the four fold medical equipment is not available; diseases which have spread through two systems but have not become very chronic; and those due to the predominant morbidity of two humors.
Seshatvada yusohpyam asadhyam pathasevayaa ,
Labdhvalpa sukhamalpena hetu nasa pravarthakam.17
Gambhiram bhahudhathustham marma sandhi samasritham,
Nityanusayanam rogam deergha kala mavasthitham.18
Vidya dvidoshajam ;tadvathpratyakhyeyam tridoshajam,
Kriya pathamathi krantham sarva marganu sarinam .19
Outhskyarathi sammoha kaamindriyanasanam,
Durbalasya susamruddham vyadhim saristamevacha .20
Bhishaja prakpareekshaivam vikaranam swalakshnam ,
Paschyatkarya samarambhaha karya sadhyeshu dheemathaha .21
17-20 The diseases of the following description are to be regarded as incurable or palliable; viz, those in which the patient being still spared with some life span, needs to be kept going by means of strict regimen; those which admit of slight relief, but which also get readly aggravated from slight causes; those which are deepseated; those which effect many body elements; those which have lodged themselves in vital parts and joints; those which are constantly relapsing; those which are of long standing and those which are born of the discordance of two humors.
The following diseases are both incurable and immitigable; those which are similar to the above (with the exception of the expectation of life still left and the possibility of some relief), which are born of the complete discordance of all the three humors, which have gone beyond the stage of treatment which have spread to all the systems of the body, which give rise to (sudden and extreme) excitement, restlessness and stupefaction, which destroy the sense faculties which afflicting weakened constitution get greatly aggravated, and which are accompanied the future prognosis signs.
A wise physician should first examine the signs and symptoms of the disease and only then commence treatment of curable diseases.
Sadhyasadhya vibhagagno yassmya kprathi patthiman,
Nasamaithreya thulyanam mithya bhuddhim vivarthayeth ithi.22
22. One who knows the deferential diagnosis between curable and incurable diseases, as also the right application, will not fall in to such erroneous mode of thinking as maitreya and others did (in this discourse)
Chapter – 11
In these of a truth, rebirth or is there not?
On this question, the wiseman should give up the negative attitude and even scepticism why? Because the visible is limited; while there exists avast unlimited world of which we know by the evidence of scripture, inference and reason. As a matter of fact even the very senses by whose agency direct observations are obtained are themselves out side the range of observation.
Satham cha rupanam athisannikarshath athi viprakarshath, avaranath karuna dourbalyath, manonavasthanath,samanabhiharath, abhibhavath, athisoukshmyachcha prathyakshanu phalabdhihi thasmath apareekshithamethad uchyathae prthyakshamevasthi nanyadastheethi.8
8.1 Further even a perceivable object escapes observation under the following conditions - uzi; when it is either too close are too remote from the observer, when it is obstructed by other obects, when there is some defect in the perceiving sense - organ, when the observers attention is else-where, when the object is merged in the mass, when it is over shadowed by something else, or, lastly when it is microscopic.
8. Hence it is an unfounded statement that only visible exists and nothing else.
Sruthayaschaitha na karanam, yukthi virodhat.
athma mathuhu Pithurvayaha so apathyam yadi sanchareth,
dvividham sancharedathma sarvo vavaya venava .10
sarvaha chethaha samcharenmathuhu pithurva maranam bhaveth,
nirantharam navayavaha kaschith sookshmasyathmanaha .11
buddhirmanascha nirneethe yadaivathma thadaiva the,
yesham chaishamathistesham yonirnasthi chathurvidha.12
9-10. The verious traditional beliefs referd to earlier are to be set aside as they conflict with reason.
Thus, if the soul of either the father or the mother transmigrates into offspring, it should do so in one of two ways, viz; either totally, or in part. If the transmigration were total then it should mean the immediate death of either the father or the mother. As regards partial transmigrations, the alternative is overruled on account of the soul being an indivisible substance.
11. Since the intellect and the mind are as indivisible as the soul, the same objections as that setout in the case of the soul’s transmigrations applies in their case also. Besides, according to the parental theory, there could be no possibility of the four fold matter of generation (which is an observed fact in nature).
12. In reply to those who maintain that life is a natural phenomenon (needing no extraneous causation) we say that only that is natural which is innate, like the unique characteristics of the six elements. There can be no life unless these come together and in all operations of conjunctions and disjunctions, the sole factor is anticedent action (which is not accounted for in the nature theory).
13. The element of consciousness (the soul) which is beginning less, can not be the product of anything. If what is meant in that the soul itself is the ultimate cause of everything else, then we have no quarrel the theory of “Divine Handi work”.
14-15 In the creed of the nihilist, whose understanding is observe theory of accident, there can be no investigation, no data to be investigated, no agent, no cause, no gods, no seers, no adepts, no actions, no fruit of action and of course, no soul. Surely this nihilistic is the most sinful of all sins.
16. Hence the wiseman should give up this inquitious creed, and, by recourse to the lamp of the wisdom of the saints, strive to see all things in their true nature.
17. Everything fals into one or the other of the two catagories - true and untrue. The method of investigations is four fold; authoritative testmony, direct observation, inference and reason.
18-19 The authorites are - men who have freed themselves from passion and ignorance by means of spiritual endeavour and knowledge whose understanding, embracing the past present and future, is pure and at all time unclouded - it is these that are the authoretative, the learned, the enlightened; their word is un impeachable and ture. Why will such men, diviod as they are passion and ignorence, give utterance to untruth?
50. Regarding a three kinds of physicians / medical practitioners that are found in the world; Firstly, the imposters in physician’s robes, secondly, the vain - glourous pretenders and thirdly, those endowed with the true virtue of the healer.
51. Those who parading their medical paraphernalia, books, models, smatrijng of medical texts and knowing looks acqure the little of physicians are the first kind uzi; ignoramuses and imposters.
52. Those who by laying claim to association with persons of established wealth fame, knowledge and success, while they themselves have none of these things, arrogate to themselves the designation of physicians, are the vain - glorious pretenders.
53. Those who are accomplished in application, Theory knowledge of allied sciences and succes of treatment are the true healers. In them glory of the physician fully manifest.
54.1 Regarding the three kinds of therapy - they are divine therapy, scintific therapy and mental control.
54.3. Scientific therapy consists of the prescription of the line of dietetic regimen and medication.
54. Mental control consists of restraining the mind from the disire for unwhole some objects.
55.1 When the humours in the body have become morbid and provoked, three kinds of therapeutic measures are mainly recommended namely, internal purification, external purification and operative treatment.
55.2 Of them that procedure where in medicine taken internally cures the disorders born of dietetics faults, is internal purification.
46. Regarding the three of disease, they are endogenous, exogenous & psychic. Among these the endogenous disease ois that arising from the discordance of the bodily humors, and the exogenous from spirit possession; poisionous winds, fire injuries etc., while the psychic disorders arise from the gain or loss of undersirable or desirable things.
46.1 Now the intelligent man when he finds himself afflicted with even psychic diseases, should, with right understanding, examine over and over again as to what is whole some & what is wholesome. He should their endeavour to obtain from whatever is not conducerive to histue, wealth & pleasure and devote himself to such action as is conducure to the use of these three objectives. For, outside these three objectives of life there is nothing in the world which is capable of giving pleasure or pain to the mind.
47. Contemplating the three objectives of life,service of those who are versed in the knowledge concerning these three objectives and the knowledge of one’s own self etc.,in all respects constitutethe remedy for psychic disorders.
48(1). Regardingthe three systems for the occurance of disease, they are (1) The peripheral system, (2) The vital parts and the bone joints and (3) The alimentary tract.
57. But the ignorant man fails from stupidity or negligence to note the incipient state of a disease just as a simpleton fails to recognize a potential enemy.
Chapter – 13
Sankhyai sankhyatha sankhyeai sahaasinam punarvasum,
Jagathhithardham paprathya vahni veesaha swasamsayam .3
3. Unto , Punarvasu seated in the company of the masters of the numerical metaphysics (Sankhya), who had countedall the existing categories of truth,Agnivesa puts his question having in hisview the world’s welfare.
Kim yonayaha ? kathi snehaha? Kechasneha gunahprithak?
Kalanupane khe?kasya kathi kascha vicharanaha ? .4
Kathi mathraha? Katham manah kachakeshupadisyathe?
Kascha kebhyp hithaha snehaha? Prakarshaha sneha nechakaha?.5
Snehyahke? Ke nacha? Snigdha snigdhathi snigdha lakshanam
Kim?panath pradhamam ,peethe, jeerne, kinchahithahitham .6
Ke mrudu krura koshtaha ? ka vyapadaha? Siddhayascha kaha?
Achche samsodhanechaiva sneheka vrittthirishyathe?7
Vicharanaha keshu yojyaha? Vidhi na kena thathprabho!
Snehasya mitha vignana gnanamichchami vedithum .8
4. What are the sourees of unctuous substances? How many groups of unituous substances are there? What are the properties of each gorup of unctuous substance? What is the season and what are the corrigents of each of there How many & what are there preparotoies.
5. How many kinds are there of doses & how are they measured which close is recommended in which case? Which groups of unctuous substance is beneficial to whom? What is the maximum period of administration.
6. Who are fit for oleator & who are not? What are the signs of sussessful oleation, under oleation and over oleation? What is wholesome or unwholesome before, after and on full digestion of the portion of unctuous substance.
7. Who are soft bowelled and who are hard bowelled? What are the complications likely to arise and what are their remedies? what is the regimen to be observed in simple and purificatory oleation?
8.
prabhutha sneha nithyae kshutptipasa sahanaraha ,
pavakaschotthama baloyesham ye chotthama bale .31
gulminah sarpa dashtascha visarpo pahthaschaye,
unmatthah krichchamuthrascha gadhavarchasa evacha .32
pibeyu rutthamam mathram,thasyah pane gunan srinu,
vikaran samayatyesha seeghram samyak prayojitha.33
doshanu karshinimathra sarvamarganusarinee,
balya punarnava kari sareerendriya chethasam.34
33-34 Now listen to the benefits of the maximum dose. This dose if properly administered, soon quells the above mentioned disorders. This maximum dose is able to pervade every part of the body and draw out all the morbid matter. It is invigorating and revitalizing to the body, senses and the mind.
Mathresha mandavibhramsa na chathi balaharinee,
Sukhenacha snehayathi sodhanarthecha yujyathe.37
37. This dose is not attended with severe complications. it does not reduce the strength very much, conduces to oleation with case and is prescribed for purification.
Yethu vriddhascha balascha sukumara sukhochithaha,
Riktha koshta tvama hitham yesham mandagnayaschaye.38
Jvarathi sarakasascha yesham chira samutthithaha ,
Sneha mathram pibeyusthe hraswam yecha varabale.39
Parihare sukhachaisha mathrasneha nabrimhanee,
Vrishya balya nirabadhah chiram chapyanuvarthathe.40
38-39 Those who are old, young delicate given to easeful life, to whom the emptiness of bowels is unwholesome, whose digestive fire is low and are of low vitality, should take the minimum dose.
40. This dose needs little after care, conduces to low oleation, is roborant virilific, invigorating, harmless and can be used for a long time.
Chapter 15
5.3 The difference in the variations of humoral discordance, drug place, time, strength, body, food, homologation, mind, constiution and age are so minute that they baffle the understanding of even those whose intellect is clear of broad. It is needless then to speak about those whose understanding is limited.
10. That should be known to be the dosage for a person which, when taken for purification, leads to the elimination of morbid humors and does not produce symptions of overdosage or underdosage.
13.1 Here are the characteristics of under administration proper adminstration & over administration.
13.2 Complete inaction, throwing out the emetic draught distorted action of the drag or the suppression of the urge are the indications of under administration.
13.3 Timely action, lack of great pain, elimination of the morrbid humors in the right manner & the natural & timely cessation of vomition are the indications of successful emesrs by proper administration. According to the proportion of the vomit it is again classified as severe, moderate and mild.
24. The proper method of administration & the dosage, the symptoms of under deasage administation & those of right & over administration as well as of morbid humors and of complications.
Chapter 16
3. When a fully equipped physician gifte, learned and skilled in practice adminsters the procedure of purification to a person, that person obtaining the night treatment acquires good health there by.
4. When a pretentions and lgnorant physician administers the procedure of purification to a man, that man getting either under treatment or over treatment falls a within to a disease.
5-6. Weakness, lightness, depression, attenuation of the disease, promotion of taste, purification of the stamach and complexian, occurence of hunger, thirst, regularity of natural urges, cleaness of understanding, sense organs and mind, regular peristalsis are the signs ofsuccesfull purgation.
7. Salivation, uncleanliners of the stomach, preeipitation of kapha and pilta, distension of the abdomen, anorexia, vomitting, absence of weakness & lightness.
8. Flabbiness of the calf muscle and the thigh, tospor silliness, onset of shiniles & impediment to the function of vata are the signs of unsuccessful prugation.
12. A man therefore should resort to the shelter of one who is full equipped physician He will confer on his lient long life and health.
13-16 Indigestion, loss of appetite, corpulence, araemia; heamness, exhaustion, pimples, wheals, pruritus, restlessness, indolence fatugire, ddrility, fetor, flabbiness, precipitation of kapha & pitta, insrmnia, hypersomina, torpor, importency, duplness of understanding, evil dreams & loss of nigonr and slor inspita of being fully treated by noborant therapy, are the sign of excersive morbidity in such conditions the purificatory porcedures of emesis & purgation in accordance with the morbidity of the humors of the vitality of the patient.
17. When a person is thus purified, his body heat increases, his disorders disappear & his normal health returns.
18. His senses, mind, understanding and complesion becomes clear and he acquitres ligor, plumpness, offsprings and viritity.
26. The treatment of the complications that arise from worng administration of oleation, sudation, purification and relabilitation procedures will be described in the section on “Success of treatment”
29. The master haning thus spoken, Agnivesa said “It cessation be in the very nature of thungs, what is there them to be done by the fully equipped physician?
30. What discordant body elements does a physician harmonise by medicine. What is treatment & for what purpose is it given?
31. Hearing there words punarvasu said “Hear, O, good one! what veason the great sages hare seen in this respect.
32. The cause of things ceasing to be is not known for the simple reasion that no such cause exists first as in the care of the passage of time. Beng evanescent by nature things cease to be ever as they are born.
33. Thus there is no question of a cause for a thing ceasing to be, nos indeed of modifying this inrate tedeney.
34. The treatment of disorders therefore conssts of such operations as give rise to the concordance of body elements. This is regarded as the function of the physician.
35 Treatment is given with the object of eusuring that no discordance arises in the various body elements and that there is continued concordance.
36. By auriding things that give rise to discordence and practising those that help concordance, the discordant elements do not persist and the condordant elements are continually brought into existence.
37. Because he effects the concordance of the body elements by using the concordant means, the expert in treatment becomes the ghier of bodily happiness and longenity.
38. By the gift of bodily happiness and long life, the physician becomes the donor of righteousness, weath & satisfaction of desire pertaining to both the worlds of man.
39. the benefits that airue from the fully equipped physician as aganest the harm done by the quack, the segns of properly done, undergone & overdone purificatory procedures.
40. the signs of excessilve norbiority, the advartages of purification the general principles of treatment, basic prinicipals of thropentue procedures in a successful and complicated condition.
Chapter 17
26. The treatment of the complication that arire from the wrong administration of oleation, sudathan, purification and rehabilitations procedure will be discibed in the section on “Success in treatment.
27. The body elements become discordant as a result of the discordance of the causatine faction. Conversely they become concordant following upen the concordance of the causalive factors. Cessation of existence, how ever, is always in the course of nature.
Chapter 18
37. There are many such diseara which through acute and sence, are yet curable they may kill the patient if they are eith not tiealed at all or wrongfully breated.
38. There are other diseases which are consideneed mild and curable. In there diseases full or even slight treatment centainly accomplishes cure.
39. They are other incurable diseases which are called palliable. The best treatment given in such case many help the patient to pull on with existence.
40. And there are also other diseases where no treatment succeeds, even if the inexperienced physician for to cure them, but the wise and experienced physician will not undertake to beat them.
41. Diseases are to be describer of two kinds curable and incurable; and clasified according to mildness and severity they are four kinds.
42. When classified according to cause pain, color, site, form and nomenclature, the number of there diseases becomes really countless.
44. A physician should nena be ashamed if the is not able to name a disease, as them can be ro desinite standarduation of nomenclature of all diseases.
45. The same propoked human according to the diversity of comes and its locatiation in differnt regions producers many varsthe.
46. There fore treatment should be initiated after diagnaring the nature of the disease, the different region or localiption, and the speed caunalive factors.
47. The physician who after aseentaimening all there things, begin treatment intelligently and systemalically mill not ever in therapeutr procedure.
48. Vata, Pitta and Kapha, reside either in their ndmal or pathological state in the bodies of all ambodies creatines. Hence the learned physician should desire to recognise them.
chaptar – १
अधग्निवेसा प्रमुखन विविसुहू गणना देवातहा
बुद्धि सिद्धिही स्म्रुथिही मेधः ध्रिथि कीर्थिही क्षमः दयः-३९
39.After the goddesses of Enlightenment, understanding, Achievement, memory, Genius, Resolution, Eloquence, Forgiveness and compassion interved into Agnivesa and the rest.
सरीरा इन्द्रिय सत्वात्मा संयोगो धरी जीवितं
नित्य गस्चाणु बंधस्चा पर्याई रायुहू उच्यते - ४२
४२. Life is spoken or by such synonyms as “The union of the body, the senses the mind and the spirit” “The support”, “Animation”, “The Flux”, and the link (Between the past life and the future life.)
सत्वं आत्मा सरीरम च त्र्यमेता त्रिदंदावत ,
लोकः तिस्थाठी सम्योगत तत्र सर्वं प्रथिस्थितम
46. The mind, the spirit and the body are together, as it were the tripod, the world endures by reasons of cohesion and on that are all things established.
सा पुमम स्चेतानाम तछा ताछाधिकरानाम स्मृतं ,
वेदास्यस्य तदार्द्हम ही वेदों यम् सम प्र्कासितहा
47. That (aggregate of the mind, spirit and body) is man; he is the conscious agent. He is regarded as the subject matter of this science; and it is indeed in his sake that this science has been promulgated.
खादीन्यात्मा मनः कालो दिसस्चा द्रव्य संग्रहः
सेन्द्रियम चेतनम द्रव्यम निरिन्द्रियम अचेतानाम
48. The five proto elements, ether and the others, together with the spirit mind, time and space constitute the totality of the substances processed of the senses as substance is animate; devoid of the senses, it is inanimate.
Yatrasritaha karma gunaha karanam samavayi yat
Samavayi tu nischestaha karanam gunaha
51. Samavaya (Coexistence) is defined as that inseparable relationship which exists between earth and others and their qualities. This (relationship) is eternal; for wherever the substance exists the coexistent quality is never absent.
Samyogacha vibhagecha karanam dravya masritam ,
Karthavyasya kriya karma karmananya dapekshate
52. That which is the substratum of action and qualities and coexistent cause is all substance.
Kala buddhimdriyanam yogo miththya nachaticha ,
Dvaya srayanam vyadhinam trividho hetu sangrahaha
54 The complex of causes with references to disease psychic and somatic is either erroneous, absence or excessive interaction of time, mind senses and sense objects.
55. sareeram satvasangnyanyancha vyadhina masrayomataha ,
tadha sukahanam yogastu sukhanam karanam samaha
123.yadha visham yadha sastram yadhagni rasaya niryatha,
tadhousha dhamavignatham vignatha mamrutam yadha
123. He is the best of the Physiciens who knows the science of administrations of drugs with due reffence to clinc and season, and who applies it only after examining each and every patient individually.
124.oushadham hyana bhignatham nama rupa gunaisthribhihi ,
vignatam chapi duryuktam anardha yopapadyate
125.yogadapi teekshnam uttamam bheshajam bhavet,
bheshajam vapi duryukta teekshanam sampadyate visham
125. known is not proparly administered, will cause disaster.
133. tadeva yuktam bhaisajyam yadarogyaya kalpate,
sachaiva bhisajam sreshaha rogebhyoyaha pramochayet
Therefore the intelligent person who is aspiring to be a good physician should always preserve to his best in the acquisition of the best quailities of a physician, so that he may be a real giver of life to people. That is the right medicine which makes for health; and he is the best of physician who relieves people of diseases.
134.Samyak prayogam sarvesham siddhirakhayati karmanam,
Siddhirakhyathi survaischa gunairyuktam bhishaktamam
134. Success in treatment signifies the correct application of all Therapeutic measures and success also indicates that the greatest of physicians in endower with all the qualities (of a good physician).
Chapter – 2
Matra kalasrayayuktihi siddhiryuktou prathithitha ,
Thisthatyupari yuktigno dravya gnana vatamsada
16. The art of prescription depends on the knowledge of dosage and time, and on this art, in turn, depends sucess; hence the skilfull physician stands, ever stands ever superior to those possessing nearly a theoretical knowledge of drugs.
Smrithiman hetu yuktigno jithatma prathiptthiman,
Bhshagoushadha samyogai schikisam karthu marhathi
36. the physician with good memory, well versed in diagnosis and the application of therapeutic agents, self controlled and prompt in taking right decisions is entitiled to undertake treatment by prescribing these drugs.
Chapter – 4
29. He is the best of the physicians, who knows the art of combination as well as the systamatic administrtions of these preparations both internally and externally.
Chapter – 7
Malavruddhim gurutaya laghavan malasankshayam,
Malayananam budhyetha sangnyotsa gnadatheevacha
43. A wise person should not supress the natural urges for uring, feces, semen, flatus, Vomiting, Sneezing, Eructation, Yawning, Hunger, Thirst, Tears, Sleep and deep breath after exertion.
44.Tan doshalingai radhisya vydhin sadhyanupadyaret,
Vyadhi hetu prati dvandvai rmatrokalou vicharayan
vishama swastha vriddhanam yete roga sthathapare,
jayante naturasthasmat swatha vritttha parobhavet - 45
44. Diagnosing these disorders by there characteristics signs and morbidity, the physician should treat the curable diseases by remedies which are antagonistic to the diseases and there cause the factors with due consideration of dose and time.
Rogasthatha na jayante prakruti steshu dhatushu,
Dhatavaschabhi vardhante jara mandhya mupaiticha - 49
49. thus the body elements being restored to the normal state, susceptibility to disease disappears, the body elements get The drug whose name, from and properties are not known, or the durg which, aggrandised and the pace of age is slackened.
Chapter – 8
Tatranu managamyanam pancha maha bhutha vikara samudayatma kanamapi satam indiryanam tejaschakshushi ,kam srotre ghranekshitihi , aaporasane, sparsane anilaha vishesonopa padyate. -13
13. The mind, the mind objects, the understanding and the spirit consitute the aggregate of spiritual elements and qualities, this aggregate is the source of good bond activity or inactivity. Action which is also called therapeusis depends on the substances.
Chapter – 9
Bhishagdra vyanyu pasthatha rogi pada chatustayam,
Gunavatkaranagneyam vikaravyupa santaye. -3
3. the physician, the drugs, the attandent and the patient constitute the four basic factors of treatment possessed of the required qualities they lead to the earth are cure of diseases.
Vikarodhathu vaishamyam samyam prakithiruchyate,
Sukhasamgnakarogyam vikaro dhukkamevacha.-4
4. The discordance of body elements is called disease and their concordance is said to be normal health. Being Characterised by a sense of ease is the state of freedom from disease; while disease is always of the nature of pain.
Chaturnam bhishagadeenam sasthanam dhatu vaikrite ,
Pravritthirdhatu samyardha chikitsetyabhi dhiyate.-5
5. Therapeutics is the name given to the combined operation of the four factors viz. the physician and the other three factors of commendable qualities, with the object of bringing about the concordance of body elements when pathological changes have occured in them.
Srute paryavadatatvam bhahuso drista karmatha,
Dakshym souchamithigneyam vaidyeguna chathustayam.-6
6. Clear grasp of Therapeutic knowledge, wide practical experience, skill and purity (of body & mind) these are to be known as the tetrad of desidirata in a physician.
Bhahutha tatraypgyatvam anekavidha kalpana,
Sampatychethi chathushkoyam dravyanam guna uchyate.-7
7. Abudnace, applicability, Usability in multifarious modes and richnes of quaility-these four are said to be the tetrad of desiderata of the drugs.
Upacharagnathadakshyam anuragasha bharthari ,
Souchamchethi chatushkoyam gunahparicharejane.-8
8. Knowledge of nursing skill, affection for the master (Patient) and cleanliness- these are the tetrad of disiderata in the attending person.
Smruthinirdesakaritvam abhirutva madhapi cha,
Gnapakatvamcha roganam haturasya gunasmruthaha
Karanam shodasa gunam siddhou pada chatustayam.-9
9. Recollections, Obedience to the instructions, courage and ability to discribe his ailments are considered the tetrad of desiderata in patient.
Tasmachastrerdha vignani pravritthou karmadarsane,
Bhisakchathustaeyuktaha pranabhisara uchyate.-18
18.Hence the physician who possess the four fold aaccomplishment consisting of theoritical knowldge clear interpretetion, right application and practical experience is to be regarded as the reclaimer of life.
Hetou linge prasmane roganama punarbhave,
Gnanam chathurvidham yasyasa rajarho bhishaktamaha.-19
19.He who possess the four fold knowledge etiology, symptomatology thrapeutics and prophylaxis of diseses is the best of physicians and diserves to be honoured by the kings.
Vidya vitarko vignanam smruthisthatpartha kriya,
Yasyaite shadgunasthaya nasadhyam athivarthathe .21
Vidyamathihi karmadristihi abyasaha siddhirasrayaha,
Vaidya sabdhabhi nishpattou alame kaika mapyadaha.22
21. Knowledge, Imagination, Comprehension, Memory, Promptness and action for him who possess thees six qualities there is no curable disease that can not be cured.
22. Knowledge, Intelligence, Experiencies, Practice accomplishmeant and guidence any sigle one out of these suffices to give its possessor the name of “Physician.”
Maitri karunyamarteshu sakye preethirupekshanam ,
Prakrithi stheshu bhuteshu vaidyavritthi schaturvidah.26
26. Friend ship (towards all) Compassion fo thealing devotion to cureble patients, and sense of resignation towards the dying of such four fold nature is the physician’s profesions.
Chapter – 10
Chatushpadham shodashakalam bhesaja mithi bhisajo bhasanthe yaduktam
Purvadhaye shodasagunamithi, tadbhesajam yukti yukta
Malamarogyayethi, bhagavan punarvasu rathrayaha.3
3. The phsyicians speak of therapeutics as being four pillared and sixteen facited, The same was spoken the previous chapter as having sixteen attributes now this therapeutics and skillfully, is sufficient for the restoration of health.
Nethi Maitrayaha,kim karanam ;-drusyanthe hyaturaha kechit upakaranavanthascha,
Paricharakasampannascha, aatmavanthascha, kusalaischa bhishagbhiranustitaha samutthistamanaha tadha yuktaschapare mriyamanaha tasmathbheshajam akinchtkarambhavathi. Tadyadhahasvabhre sarasicha prasaktimalpamudakam nadyamvasyandanamayanam, pamsuthane va pamsu mustihi prakeerna ithi.tadhapare drusyante anupakaranascha, aparicharakascha, anatmavantascha, akusalaischa bhishagbhiranustitaha samutthitamanaha tadhayukta mriyamana schapare. Yathascha prathi kurvan siddhyathi prathikurvan miyate; aprathi kurvan siddhyati, aprathikurvan miyate. Thathaschintyate bheshajamabhesha jena vishistamathi. -4
4. 1. “No”, Said Maitreya, why? because there are some patients possessed of means, having attendants, self controlled and treated by expert physicians, recovering and some others, though enjoying simlar amenities, dying, nevertheless. Thus treatment becomes a thing of no consequence.
4.2. It is comparable to a few drops of water sprinkled in a pit or lake, or to a hand full of dust scattered on a flowing river or on a dust heap.
4.3. Conversely, we see others, deviod of means, with no self control and treated by unskilled physician, regaining health and yet others, similarly circumstanced dying all the same.
4. Thus recovery follows treatment; death, too, follows treatment. Similarly, recorvery follows in the absence of treatment, death too follows. Hence it is to be concluded that treatment is no way better than no treatment.
Maithreya!mitthyachintyathe,ithi Aathreyaha kim karanam?
Ye hyathurah shodasa guna samudhitena nena bheshajena upapadya manaha mriyanthe, ithyuktham tadanupapannam;naa hi bheshaja sadhyanam vydheenam bheshaja makaranam bhavathi.ye punarathuraha kevaladbhesha jadruthe samuthistanthe,na tesham sampurna bhesajopapadanaya samutthano vishesha nasthi, yadahi pathitham purusham samardhamutthanaya, utthapayan purusho balamasyo padadhyat, saha kshiprathara mapariklishta yevotthisteth;tadvatsampurna bhesajo palambhadaturaha ye chaturaha kevaladbheshajadruthe mriynthe, na cha sarva yevathe bheshajopapannaha samutthisteran. Na hi sarve vyadhayo bhavthyupaya sadhayaha, na chopaya sadhyanam vyadheenam anupayena siddhirasthi, na chasadhyanam vyadheenam bheshajaha samudayoyamasthi,na hyalam gnanavan bhishak mamurshu mathura mutthapayutham ithum pareekshya karino hikusalabhavanthi.yathahi- yogagno bhyasanithyah ishvaso dhanuradhaya ishumasyan na thi viprakritste nathi mahathi kayenaparadhavan (naparadho) bhavathi, sampadayathi chesta karyam, thatha bhishak swagunampannaha upakaranavan veekshya karmara bhamanaha sadhyaroga manaparadhaha sampadaytye vathuramarogyena; tasmanna bheshaja mabheshajena avisishtam bhavathi.
though5.1 “Maithreya, you think wrongly”, said Aathreya! “how” ? Because what has been stated (by you) that patient though given the systematic treatment possessed of all these sixteen qualities, die, is not sound. Treatiment does not become in consequential in regard to disease amenable to treatiment.
5.2 And again, as regards these who recover without the aid of any treatment even in there case there is no special reason for giving them the complete course of treatment.
5.3 Just as a man by lifting another who has fallen, although the latter is able to rise by him self, gives him support, inconsequence of whch he rises sooner and without dificult, in like maner do patients receiving the aid of a complete treatment recover more easily with out dificulty.
5.4 As regards those patients who die inspite of full treatment, not all of them could be expected to revover by the blessing of treatiment. For not all diseases amnable to treatment and yet of those diseases as are amenable to treatment, Cure cannot be accomplished except by treatment. However, the whole pharmocopea whill fail in curing irremedialbe diseases; and no physician however clever, is able to save a dying patient.
5. Hence those alone that act after investigation are considered wise. As a bowman who is a good marks man and given to constant pracice, talking up a bow and releasing an arrow distant fail in hitting a big target that is not too far off, and achieves is purpose, so does a physician accomplishment and means who starts a curable disease after full investigation, with out fail bestow health on the patient. Hence it cannot be said treatment is no better than no treatment.
5.b. This much is eviding to us all viz. we treat a disease - ridden man with disess removing measures and the depleted man with impletion. We nourish the emaciated and the feeble. Starve the corpulent and the fatty; Treat the man afflicted by heat with cooling measures and with hot things him who is afflicated with called. We replenish body eliment that hvae sufferd dicrease and deplenish those that have undergone increase by treating disorders porparly with what are antongonistic to their origen, we restore the patient to the normal condition. In our hands administering in this manner, the pharmocopea shows it self to the best of it’s glory.
Sadhyasadhya vibhagagno gnana purvam chikitsakha,
Kalechara bhate karma yattha tsatha yatidhruvam.7
7. The Physician who knows the differential diagnosis between the curable and the incurable diseases and begin treatment with full knowledge of the case and in time, obtains success for his effort with out fail.
Artha vidyaya sohanimupakrosamasangraham,
Prapnu yanniyatham vaidyaha yo sadhyam samupacharet .8
8. But the physician who undertakes to treat incurable diseases will invariably suffer loss of income tranish his leaving and fame, and earn for himself disrepute and unpopularity to best.
Sukhasadhyam matham sadhyam krichchra sadhya mathapicha,
Dvidham chapya sadhyam syatyapyam yachchnupakramam..9
9. the curable diseases are of two kinds those that one easily cured and those that are cured difficultly. The incurable diseases also fall into the categories; those that are palliative and those that are absolutely irremediable.
Sadhyanam trividhaschalpa madhya moutkrishtatham prathi ,
Vikalpona tvasadhyanam niyathanam vikalpana.10
10. The curable are again, classed in three fresh catagories by reason of that reqivari mild, moderate, or stramp treatment. The incurable ones, being inexorable, admit of normal classification.
Hethava purva rupani rupanyalpani yasya cha,
Na cha tulya gunodooshyo nadoshaha prakrithirbhaveth.11
Na cha kala gunsthulyaha dosho durupakramaha ,
Gathi rekaa navatvancha rogasyopa dravonacha .12
Doshaschaika ssamutpatthou dehasarvoushadha kshmaha,
Chathushpadopa patthischa sukha sadhyasya lakshnam .13
11-13 The characterstan of an early curable diseases are; The causes, premaitory and pumptorn are mild; the modifi the factor is ho nerther is the affecteo cordy - element not to the hobition of the patient, not to the treat of the prevai seasion; the place of disease in not in accersible is geatment; The curable of disease is loealised in the system is recent, than no comphication and is born of the predaminant morbidity of only a seigle humeed, the body in a condition is with stand all treatment and the fourfold requisites treatment are yet hand. These are the circumtanses in which a disease is easily curable.
Nimittha purvarupanaam rupanaam madhyame bale,
Kala prkrithi dushyanaam samanye nya thamasyacha.14
Gurvini vriddha balanam nathyupadravapeeditham,
Sasthra ksharagni krityanaam ,anavam, krichcha bheshajam.15
Vidyadeka patham rogam nathipurna chathushpadam ,
Dvipadam nathi kalam va krichchra sadhyam dvi doshajam.16
14-16 The formidable diseases are - those where in the causes, the prenominitory symptoms and symptoms are moderate strength when any one of the three - the season, the habitess and susceptibility of body element - is homologus with the morbific factor; the ailements of a gravida, the aged and children; those that are not much aggravated by complication; those requiring operative, caustic and cauterizing procedures, those that have gone beyond theincipient stage; those that are located in a place difficult of access; those whose course is localized in one system; if the full complement of the four fold medical equipment is not available; diseases which have spread through two systems but have not become very chronic; and those due to the predominant morbidity of two humors.
Seshatvada yusohpyam asadhyam pathasevayaa ,
Labdhvalpa sukhamalpena hetu nasa pravarthakam.17
Gambhiram bhahudhathustham marma sandhi samasritham,
Nityanusayanam rogam deergha kala mavasthitham.18
Vidya dvidoshajam ;tadvathpratyakhyeyam tridoshajam,
Kriya pathamathi krantham sarva marganu sarinam .19
Outhskyarathi sammoha kaamindriyanasanam,
Durbalasya susamruddham vyadhim saristamevacha .20
Bhishaja prakpareekshaivam vikaranam swalakshnam ,
Paschyatkarya samarambhaha karya sadhyeshu dheemathaha .21
17-20 The diseases of the following description are to be regarded as incurable or palliable; viz, those in which the patient being still spared with some life span, needs to be kept going by means of strict regimen; those which admit of slight relief, but which also get readly aggravated from slight causes; those which are deepseated; those which effect many body elements; those which have lodged themselves in vital parts and joints; those which are constantly relapsing; those which are of long standing and those which are born of the discordance of two humors.
The following diseases are both incurable and immitigable; those which are similar to the above (with the exception of the expectation of life still left and the possibility of some relief), which are born of the complete discordance of all the three humors, which have gone beyond the stage of treatment which have spread to all the systems of the body, which give rise to (sudden and extreme) excitement, restlessness and stupefaction, which destroy the sense faculties which afflicting weakened constitution get greatly aggravated, and which are accompanied the future prognosis signs.
A wise physician should first examine the signs and symptoms of the disease and only then commence treatment of curable diseases.
Sadhyasadhya vibhagagno yassmya kprathi patthiman,
Nasamaithreya thulyanam mithya bhuddhim vivarthayeth ithi.22
22. One who knows the deferential diagnosis between curable and incurable diseases, as also the right application, will not fall in to such erroneous mode of thinking as maitreya and others did (in this discourse)
Chapter – 11
In these of a truth, rebirth or is there not?
On this question, the wiseman should give up the negative attitude and even scepticism why? Because the visible is limited; while there exists avast unlimited world of which we know by the evidence of scripture, inference and reason. As a matter of fact even the very senses by whose agency direct observations are obtained are themselves out side the range of observation.
Satham cha rupanam athisannikarshath athi viprakarshath, avaranath karuna dourbalyath, manonavasthanath,samanabhiharath, abhibhavath, athisoukshmyachcha prathyakshanu phalabdhihi thasmath apareekshithamethad uchyathae prthyakshamevasthi nanyadastheethi.8
8.1 Further even a perceivable object escapes observation under the following conditions - uzi; when it is either too close are too remote from the observer, when it is obstructed by other obects, when there is some defect in the perceiving sense - organ, when the observers attention is else-where, when the object is merged in the mass, when it is over shadowed by something else, or, lastly when it is microscopic.
8. Hence it is an unfounded statement that only visible exists and nothing else.
Sruthayaschaitha na karanam, yukthi virodhat.
athma mathuhu Pithurvayaha so apathyam yadi sanchareth,
dvividham sancharedathma sarvo vavaya venava .10
sarvaha chethaha samcharenmathuhu pithurva maranam bhaveth,
nirantharam navayavaha kaschith sookshmasyathmanaha .11
buddhirmanascha nirneethe yadaivathma thadaiva the,
yesham chaishamathistesham yonirnasthi chathurvidha.12
9-10. The verious traditional beliefs referd to earlier are to be set aside as they conflict with reason.
Thus, if the soul of either the father or the mother transmigrates into offspring, it should do so in one of two ways, viz; either totally, or in part. If the transmigration were total then it should mean the immediate death of either the father or the mother. As regards partial transmigrations, the alternative is overruled on account of the soul being an indivisible substance.
11. Since the intellect and the mind are as indivisible as the soul, the same objections as that setout in the case of the soul’s transmigrations applies in their case also. Besides, according to the parental theory, there could be no possibility of the four fold matter of generation (which is an observed fact in nature).
12. In reply to those who maintain that life is a natural phenomenon (needing no extraneous causation) we say that only that is natural which is innate, like the unique characteristics of the six elements. There can be no life unless these come together and in all operations of conjunctions and disjunctions, the sole factor is anticedent action (which is not accounted for in the nature theory).
13. The element of consciousness (the soul) which is beginning less, can not be the product of anything. If what is meant in that the soul itself is the ultimate cause of everything else, then we have no quarrel the theory of “Divine Handi work”.
14-15 In the creed of the nihilist, whose understanding is observe theory of accident, there can be no investigation, no data to be investigated, no agent, no cause, no gods, no seers, no adepts, no actions, no fruit of action and of course, no soul. Surely this nihilistic is the most sinful of all sins.
16. Hence the wiseman should give up this inquitious creed, and, by recourse to the lamp of the wisdom of the saints, strive to see all things in their true nature.
17. Everything fals into one or the other of the two catagories - true and untrue. The method of investigations is four fold; authoritative testmony, direct observation, inference and reason.
18-19 The authorites are - men who have freed themselves from passion and ignorance by means of spiritual endeavour and knowledge whose understanding, embracing the past present and future, is pure and at all time unclouded - it is these that are the authoretative, the learned, the enlightened; their word is un impeachable and ture. Why will such men, diviod as they are passion and ignorence, give utterance to untruth?
50. Regarding a three kinds of physicians / medical practitioners that are found in the world; Firstly, the imposters in physician’s robes, secondly, the vain - glourous pretenders and thirdly, those endowed with the true virtue of the healer.
51. Those who parading their medical paraphernalia, books, models, smatrijng of medical texts and knowing looks acqure the little of physicians are the first kind uzi; ignoramuses and imposters.
52. Those who by laying claim to association with persons of established wealth fame, knowledge and success, while they themselves have none of these things, arrogate to themselves the designation of physicians, are the vain - glorious pretenders.
53. Those who are accomplished in application, Theory knowledge of allied sciences and succes of treatment are the true healers. In them glory of the physician fully manifest.
54.1 Regarding the three kinds of therapy - they are divine therapy, scintific therapy and mental control.
54.3. Scientific therapy consists of the prescription of the line of dietetic regimen and medication.
54. Mental control consists of restraining the mind from the disire for unwhole some objects.
55.1 When the humours in the body have become morbid and provoked, three kinds of therapeutic measures are mainly recommended namely, internal purification, external purification and operative treatment.
55.2 Of them that procedure where in medicine taken internally cures the disorders born of dietetics faults, is internal purification.
46. Regarding the three of disease, they are endogenous, exogenous & psychic. Among these the endogenous disease ois that arising from the discordance of the bodily humors, and the exogenous from spirit possession; poisionous winds, fire injuries etc., while the psychic disorders arise from the gain or loss of undersirable or desirable things.
46.1 Now the intelligent man when he finds himself afflicted with even psychic diseases, should, with right understanding, examine over and over again as to what is whole some & what is wholesome. He should their endeavour to obtain from whatever is not conducerive to histue, wealth & pleasure and devote himself to such action as is conducure to the use of these three objectives. For, outside these three objectives of life there is nothing in the world which is capable of giving pleasure or pain to the mind.
47. Contemplating the three objectives of life,service of those who are versed in the knowledge concerning these three objectives and the knowledge of one’s own self etc.,in all respects constitutethe remedy for psychic disorders.
48(1). Regardingthe three systems for the occurance of disease, they are (1) The peripheral system, (2) The vital parts and the bone joints and (3) The alimentary tract.
57. But the ignorant man fails from stupidity or negligence to note the incipient state of a disease just as a simpleton fails to recognize a potential enemy.
Chapter – 13
Sankhyai sankhyatha sankhyeai sahaasinam punarvasum,
Jagathhithardham paprathya vahni veesaha swasamsayam .3
3. Unto , Punarvasu seated in the company of the masters of the numerical metaphysics (Sankhya), who had countedall the existing categories of truth,Agnivesa puts his question having in hisview the world’s welfare.
Kim yonayaha ? kathi snehaha? Kechasneha gunahprithak?
Kalanupane khe?kasya kathi kascha vicharanaha ? .4
Kathi mathraha? Katham manah kachakeshupadisyathe?
Kascha kebhyp hithaha snehaha? Prakarshaha sneha nechakaha?.5
Snehyahke? Ke nacha? Snigdha snigdhathi snigdha lakshanam
Kim?panath pradhamam ,peethe, jeerne, kinchahithahitham .6
Ke mrudu krura koshtaha ? ka vyapadaha? Siddhayascha kaha?
Achche samsodhanechaiva sneheka vrittthirishyathe?7
Vicharanaha keshu yojyaha? Vidhi na kena thathprabho!
Snehasya mitha vignana gnanamichchami vedithum .8
4. What are the sourees of unctuous substances? How many groups of unituous substances are there? What are the properties of each gorup of unctuous substance? What is the season and what are the corrigents of each of there How many & what are there preparotoies.
5. How many kinds are there of doses & how are they measured which close is recommended in which case? Which groups of unctuous substance is beneficial to whom? What is the maximum period of administration.
6. Who are fit for oleator & who are not? What are the signs of sussessful oleation, under oleation and over oleation? What is wholesome or unwholesome before, after and on full digestion of the portion of unctuous substance.
7. Who are soft bowelled and who are hard bowelled? What are the complications likely to arise and what are their remedies? what is the regimen to be observed in simple and purificatory oleation?
8.
prabhutha sneha nithyae kshutptipasa sahanaraha ,
pavakaschotthama baloyesham ye chotthama bale .31
gulminah sarpa dashtascha visarpo pahthaschaye,
unmatthah krichchamuthrascha gadhavarchasa evacha .32
pibeyu rutthamam mathram,thasyah pane gunan srinu,
vikaran samayatyesha seeghram samyak prayojitha.33
doshanu karshinimathra sarvamarganusarinee,
balya punarnava kari sareerendriya chethasam.34
33-34 Now listen to the benefits of the maximum dose. This dose if properly administered, soon quells the above mentioned disorders. This maximum dose is able to pervade every part of the body and draw out all the morbid matter. It is invigorating and revitalizing to the body, senses and the mind.
Mathresha mandavibhramsa na chathi balaharinee,
Sukhenacha snehayathi sodhanarthecha yujyathe.37
37. This dose is not attended with severe complications. it does not reduce the strength very much, conduces to oleation with case and is prescribed for purification.
Yethu vriddhascha balascha sukumara sukhochithaha,
Riktha koshta tvama hitham yesham mandagnayaschaye.38
Jvarathi sarakasascha yesham chira samutthithaha ,
Sneha mathram pibeyusthe hraswam yecha varabale.39
Parihare sukhachaisha mathrasneha nabrimhanee,
Vrishya balya nirabadhah chiram chapyanuvarthathe.40
38-39 Those who are old, young delicate given to easeful life, to whom the emptiness of bowels is unwholesome, whose digestive fire is low and are of low vitality, should take the minimum dose.
40. This dose needs little after care, conduces to low oleation, is roborant virilific, invigorating, harmless and can be used for a long time.
Chapter 15
5.3 The difference in the variations of humoral discordance, drug place, time, strength, body, food, homologation, mind, constiution and age are so minute that they baffle the understanding of even those whose intellect is clear of broad. It is needless then to speak about those whose understanding is limited.
10. That should be known to be the dosage for a person which, when taken for purification, leads to the elimination of morbid humors and does not produce symptions of overdosage or underdosage.
13.1 Here are the characteristics of under administration proper adminstration & over administration.
13.2 Complete inaction, throwing out the emetic draught distorted action of the drag or the suppression of the urge are the indications of under administration.
13.3 Timely action, lack of great pain, elimination of the morrbid humors in the right manner & the natural & timely cessation of vomition are the indications of successful emesrs by proper administration. According to the proportion of the vomit it is again classified as severe, moderate and mild.
24. The proper method of administration & the dosage, the symptoms of under deasage administation & those of right & over administration as well as of morbid humors and of complications.
Chapter 16
3. When a fully equipped physician gifte, learned and skilled in practice adminsters the procedure of purification to a person, that person obtaining the night treatment acquires good health there by.
4. When a pretentions and lgnorant physician administers the procedure of purification to a man, that man getting either under treatment or over treatment falls a within to a disease.
5-6. Weakness, lightness, depression, attenuation of the disease, promotion of taste, purification of the stamach and complexian, occurence of hunger, thirst, regularity of natural urges, cleaness of understanding, sense organs and mind, regular peristalsis are the signs ofsuccesfull purgation.
7. Salivation, uncleanliners of the stomach, preeipitation of kapha and pilta, distension of the abdomen, anorexia, vomitting, absence of weakness & lightness.
8. Flabbiness of the calf muscle and the thigh, tospor silliness, onset of shiniles & impediment to the function of vata are the signs of unsuccessful prugation.
12. A man therefore should resort to the shelter of one who is full equipped physician He will confer on his lient long life and health.
13-16 Indigestion, loss of appetite, corpulence, araemia; heamness, exhaustion, pimples, wheals, pruritus, restlessness, indolence fatugire, ddrility, fetor, flabbiness, precipitation of kapha & pitta, insrmnia, hypersomina, torpor, importency, duplness of understanding, evil dreams & loss of nigonr and slor inspita of being fully treated by noborant therapy, are the sign of excersive morbidity in such conditions the purificatory porcedures of emesis & purgation in accordance with the morbidity of the humors of the vitality of the patient.
17. When a person is thus purified, his body heat increases, his disorders disappear & his normal health returns.
18. His senses, mind, understanding and complesion becomes clear and he acquitres ligor, plumpness, offsprings and viritity.
26. The treatment of the complications that arise from worng administration of oleation, sudation, purification and relabilitation procedures will be described in the section on “Success of treatment”
29. The master haning thus spoken, Agnivesa said “It cessation be in the very nature of thungs, what is there them to be done by the fully equipped physician?
30. What discordant body elements does a physician harmonise by medicine. What is treatment & for what purpose is it given?
31. Hearing there words punarvasu said “Hear, O, good one! what veason the great sages hare seen in this respect.
32. The cause of things ceasing to be is not known for the simple reasion that no such cause exists first as in the care of the passage of time. Beng evanescent by nature things cease to be ever as they are born.
33. Thus there is no question of a cause for a thing ceasing to be, nos indeed of modifying this inrate tedeney.
34. The treatment of disorders therefore conssts of such operations as give rise to the concordance of body elements. This is regarded as the function of the physician.
35 Treatment is given with the object of eusuring that no discordance arises in the various body elements and that there is continued concordance.
36. By auriding things that give rise to discordence and practising those that help concordance, the discordant elements do not persist and the condordant elements are continually brought into existence.
37. Because he effects the concordance of the body elements by using the concordant means, the expert in treatment becomes the ghier of bodily happiness and longenity.
38. By the gift of bodily happiness and long life, the physician becomes the donor of righteousness, weath & satisfaction of desire pertaining to both the worlds of man.
39. the benefits that airue from the fully equipped physician as aganest the harm done by the quack, the segns of properly done, undergone & overdone purificatory procedures.
40. the signs of excessilve norbiority, the advartages of purification the general principles of treatment, basic prinicipals of thropentue procedures in a successful and complicated condition.
Chapter 17
26. The treatment of the complication that arire from the wrong administration of oleation, sudathan, purification and rehabilitations procedure will be discibed in the section on “Success in treatment.
27. The body elements become discordant as a result of the discordance of the causatine faction. Conversely they become concordant following upen the concordance of the causalive factors. Cessation of existence, how ever, is always in the course of nature.
Chapter 18
37. There are many such diseara which through acute and sence, are yet curable they may kill the patient if they are eith not tiealed at all or wrongfully breated.
38. There are other diseases which are consideneed mild and curable. In there diseases full or even slight treatment centainly accomplishes cure.
39. They are other incurable diseases which are called palliable. The best treatment given in such case many help the patient to pull on with existence.
40. And there are also other diseases where no treatment succeeds, even if the inexperienced physician for to cure them, but the wise and experienced physician will not undertake to beat them.
41. Diseases are to be describer of two kinds curable and incurable; and clasified according to mildness and severity they are four kinds.
42. When classified according to cause pain, color, site, form and nomenclature, the number of there diseases becomes really countless.
44. A physician should nena be ashamed if the is not able to name a disease, as them can be ro desinite standarduation of nomenclature of all diseases.
45. The same propoked human according to the diversity of comes and its locatiation in differnt regions producers many varsthe.
46. There fore treatment should be initiated after diagnaring the nature of the disease, the different region or localiption, and the speed caunalive factors.
47. The physician who after aseentaimening all there things, begin treatment intelligently and systemalically mill not ever in therapeutr procedure.
48. Vata, Pitta and Kapha, reside either in their ndmal or pathological state in the bodies of all ambodies creatines. Hence the learned physician should desire to recognise them.
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