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These are the characteristics, O Agnivesha, of the companions of the life forces, and the eliminators of diseases. [7]

These are the characteristics, O Agnivesha, of the companions of the life forces, and the eliminators of diseases. [7]

==== Characteristics of rogabhisara [who creates diseases & destroys life forces] ====

==== Characteristics of ''rogabhisara'' (who creates diseases and destroys life forces) ====

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

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

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||  

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||  

atō viparītā rōgāṇāmabhisarā hantāraḥ prāṇānāṁ, bhiṣakchadmapraticchannāḥ kaṇṭakabhūtā lōkasyapratirūpakasadharmāṇō rājñāṁ pramādāccaranti rāṣṭrāṇi||8||  

atō viparītā rōgāṇāmabhisarā hantāraḥ prāṇānāṁ, bhiṣakchadmapraticchannāḥ kaṇṭakabhūtā lōkasyapratirūpakasadharmāṇō rājñāṁ pramādāccaranti rāṣṭrāṇi||8||  

tēṣāmidaṁ viśēṣavijñānaṁ bhavati- atyarthaṁ vaidyavēśēna ślāghamānā viśikhāntaramanucarantikarmalōbhāt, śrutvā ca kasyacidāturyamabhitaḥ paripatanti, saṁśravaṇē cāsyātmanōvaidyaguṇānuccairvadanti, yaścāsya vaidyaḥ pratikarma karōti tasya ca dōṣānmuhurmuhurudāharanti,āturamitrāṇi ca praharṣaṇōpajāpōpasēvādibhiricchantyātmīkartuṁ, svalpēcchutāṁ cātmanaḥ khyāpayanti,karma cāsādya muhurmuhuravalōkayanti dākṣyēṇājñānamātmanaḥ pracchādayitukāmāḥ, vyādhiṁcāpāvartayitumaśaknuvatō vyādhitamēvānupakaraṇamaparicārakamanātmavantamupadiśanti  ,antagataṁ cainamabhisamīkṣyānyamāśrayanti dēśamapadēśamātmanaḥ kr̥tvā, prākr̥tajanasannipātēcātmanaḥ kauśalamakuśalavadvarṇayanti, adhīravacca dhairyamapavadanti dhīrāṇāṁ,vidvajjanasannipātaṁ (cābhisamīkṣya) pratibhayamiva kāntāramadhvagāḥ pariharanti dūrāt, yaścaiṣāṁkaścit sūtrāvayavō bhavatyupayuktastamaprakr̥tē prakr̥tāntarē vā satatamudāharanti, nacānuyōgamicchantyanuyōktuṁ vā, mr̥tyōriva cānuyōgādudvijantē, na caiṣāmācāryaḥ śiṣyaḥ sabrahmacārīvaivādikō vā kaścit prajñāyata iti||9||  

tēṣāmidaṁ viśēṣavijñānaṁ bhavati- atyarthaṁ vaidyavēśēna ślāghamānā viśikhāntaramanucarantikarmalōbhāt, śrutvā ca kasyacidāturyamabhitaḥ paripatanti, saṁśravaṇē cāsyātmanōvaidyaguṇānuccairvadanti, yaścāsya vaidyaḥ pratikarma karōti tasya ca dōṣānmuhurmuhurudāharanti,āturamitrāṇi ca praharṣaṇōpajāpōpasēvādibhiricchantyātmīkartuṁ, svalpēcchutāṁ cātmanaḥ khyāpayanti,karma cāsādya muhurmuhuravalōkayanti dākṣyēṇājñānamātmanaḥ pracchādayitukāmāḥ, vyādhiṁcāpāvartayitumaśaknuvatō vyādhitamēvānupakaraṇamaparicārakamanātmavantamupadiśanti  ,antagataṁ cainamabhisamīkṣyānyamāśrayanti dēśamapadēśamātmanaḥ kr̥tvā, prākr̥tajanasannipātēcātmanaḥ kauśalamakuśalavadvarṇayanti, adhīravacca dhairyamapavadanti dhīrāṇāṁ,vidvajjanasannipātaṁ (cābhisamīkṣya) pratibhayamiva kāntāramadhvagāḥ pariharanti dūrāt, yaścaiṣāṁkaścit sūtrāvayavō bhavatyupayuktastamaprakr̥tē prakr̥tāntarē vā satatamudāharanti, nacānuyōgamicchantyanuyōktuṁ vā, mr̥tyōriva cānuyōgādudvijantē, na caiṣāmācāryaḥ śiṣyaḥ sabrahmacārīvaivādikō vā kaścit prajñāyata iti||9||  

ato viparItA rogANAmabhisarA hantAraH prANAnAM, bhiShakchadmapraticchannAH  kaNTakabhUtAlokasya pratirUpakasadharmANo rAj~jAM pramAdAccaranti rAShTrANi||8||  

ato viparItA rogANAmabhisarA hantAraH prANAnAM, bhiShakchadmapraticchannAH  kaNTakabhUtAlokasya pratirUpakasadharmANo rAj~jAM pramAdAccaranti rAShTrANi||8||  

teShAmidaM visheShavij~jAnaM bhavati- atyarthaM vaidyaveshena shlAghamAnAvishikhAntaramanucaranti karmalobhAt, shrutvA ca kasyacidAturyamabhitaH paripatanti, saMshravaNecAsyAtmano vaidyaguNAnuccairvadanti, yashcAsya vaidyaH pratikarma karoti tasya cadoShAnmuhurmuhurudAharanti, AturamitrANi ca praharShaNopajApopasevAdibhiricchantyAtmIkartuM,svalpecchutAM cAtmanaH khyApayanti, karma cAsAdya muhurmuhuravalokayantidAkShyeNAj~jAnamAtmanaH pracchAdayitukAmAH, vyAdhiM cApAvartayitumashaknuvatovyAdhitamevAnupakaraNamaparicArakamanAtmavantamupadishanti [2] , antagataMcainamabhisamIkShyAnyamAshrayanti deshamapadeshamAtmanaH kRutvA, prAkRutajanasannipAtecAtmanaH kaushalamakushalavadvarNayanti, adhIravacca dhairyamapavadanti dhIrANAM,vidvajjanasannipAtaM (cAbhisamIkShya) pratibhayamiva kAntAramadhvagAH pariharanti dUrAt,yashcaiShAM kashcit sUtrAvayavo bhavatyupayuktastamaprakRute prakRutAntare vA satatamudAharanti,na cAnuyogamicchantyanuyoktuM vA, mRutyoriva cAnuyogAdudvijante, na caiShAmAcAryaH shiShyaHsabrahmacArI vaivAdiko vA kashcit praj~jAyata iti||9||  

teShAmidaM visheShavij~jAnaM bhavati- atyarthaM vaidyaveshena shlAghamAnAvishikhAntaramanucaranti karmalobhAt, shrutvA ca kasyacidAturyamabhitaH paripatanti, saMshravaNecAsyAtmano vaidyaguNAnuccairvadanti, yashcAsya vaidyaH pratikarma karoti tasya cadoShAnmuhurmuhurudAharanti, AturamitrANi ca praharShaNopajApopasevAdibhiricchantyAtmIkartuM,svalpecchutAM cAtmanaH khyApayanti, karma cAsAdya muhurmuhuravalokayantidAkShyeNAj~jAnamAtmanaH pracchAdayitukAmAH, vyAdhiM cApAvartayitumashaknuvatovyAdhitamevAnupakaraNamaparicArakamanAtmavantamupadishanti [2] , antagataMcainamabhisamIkShyAnyamAshrayanti deshamapadeshamAtmanaH kRutvA, prAkRutajanasannipAtecAtmanaH kaushalamakushalavadvarNayanti, adhIravacca dhairyamapavadanti dhIrANAM,vidvajjanasannipAtaM (cAbhisamIkShya) pratibhayamiva kAntAramadhvagAH pariharanti dUrAt,yashcaiShAM kashcit sUtrAvayavo bhavatyupayuktastamaprakRute prakRutAntare vA satatamudAharanti,na cAnuyogamicchantyanuyoktuM vA, mRutyoriva cAnuyogAdudvijante, na caiShAmAcAryaH shiShyaHsabrahmacArI vaivAdiko vA kashcit praj~jAyata iti||9||  

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.

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.

The specific characteristics of such people are given below -

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. [8-9]

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. [8-9]

Social hazards from quackery:

 

==== Social hazards from quackery ====

 

भवन्ति चात्र-  

भवन्ति चात्र-  

भिषक्छद्म प्रविश्यैवं व्याधितांस्तर्कयन्ति ये|  

भिषक्छद्म प्रविश्यैवं व्याधितांस्तर्कयन्ति ये|  

वीतंसमिव संश्रित्य वने शाकुन्तिका द्विजान्||१०||  

वीतंसमिव संश्रित्य वने शाकुन्तिका द्विजान्||१०||  

श्रुतदृष्टक्रियाकालमात्राज्ञानबहिष्कृताः|  

श्रुतदृष्टक्रियाकालमात्राज्ञानबहिष्कृताः|  

वर्जनीया हि ते मृत्योश्चरन्त्यनुचरा भुवि||११||  

वर्जनीया हि ते मृत्योश्चरन्त्यनुचरा भुवि||११||  

वृत्तिहेतोर्भिषङ्मानपूर्णान् मूर्खविशारदान्|  

वृत्तिहेतोर्भिषङ्मानपूर्णान् मूर्खविशारदान्|  

वर्जयेदातुरो विद्वान् सर्पास्ते पीतमारुताः||१२||  

वर्जयेदातुरो विद्वान् सर्पास्ते पीतमारुताः||१२||  

ये तु शास्त्रविदो दक्षाः शुचयः कर्मकोविदाः|  

ये तु शास्त्रविदो दक्षाः शुचयः कर्मकोविदाः|  

जितहस्ता जितात्मानस्तेभ्यो नित्यं कृतं नमः||१३||  

जितहस्ता जितात्मानस्तेभ्यो नित्यं कृतं नमः||१३||  

bhavanti cātra-  

bhavanti cātra-  

bhiṣakchadma praviśyaivaṁ vyādhitāṁstarkayanti yē|  

bhiṣakchadma praviśyaivaṁ vyādhitāṁstarkayanti yē|  

vītaṁsamiva saṁśritya vanē śākuntikā dvijān||10||  

vītaṁsamiva saṁśritya vanē śākuntikā dvijān||10||  

śrutadr̥ṣṭakriyākālamātrājñānabahiṣkr̥tāḥ|  

śrutadr̥ṣṭakriyākālamātrājñānabahiṣkr̥tāḥ|  

varjanīyā hi tē mr̥tyōścarantyanucarā bhuvi||11||  

varjanīyā hi tē mr̥tyōścarantyanucarā bhuvi||11||  

vr̥ttihētōrbhiṣaṅmānapūrṇān mūrkhaviśāradān|  

vr̥ttihētōrbhiṣaṅmānapūrṇān mūrkhaviśāradān|  

varjayēdāturō vidvān sarpāstē pītamārutāḥ||12||  

varjayēdāturō vidvān sarpāstē pītamārutāḥ||12||  

yē tu śāstravidō dakṣāḥ śucayaḥ karmakōvidāḥ|  

yē tu śāstravidō dakṣāḥ śucayaḥ karmakōvidāḥ|  

jitahastā jitātmānastēbhyō nityaṁ kr̥taṁ namaḥ||13||  

jitahastā jitātmānastēbhyō nityaṁ kr̥taṁ namaḥ||13||  

bhavanti cAtra-  

bhavanti cAtra-  

bhiShakchadma pravishyaivaM vyAdhitAMstarkayanti ye|  

bhiShakchadma pravishyaivaM vyAdhitAMstarkayanti ye|  

vItaMsamiva saMshritya vane shAkuntikA dvijAn||10||  

vItaMsamiva saMshritya vane shAkuntikA dvijAn||10||  

shrutadRuShTakriyAkAlamAtrAj~jAnabahiShkRutAH|  

shrutadRuShTakriyAkAlamAtrAj~jAnabahiShkRutAH|  

varjanIyA hi te mRutyoshcarantyanucarA bhuvi||11||  

varjanIyA hi te mRutyoshcarantyanucarA bhuvi||11||  

vRuttihetorbhiSha~gmAnapUrNAn mUrkhavishAradAn|  

vRuttihetorbhiSha~gmAnapUrNAn mUrkhavishAradAn|  

varjayedAturo vidvAn sarpAste pItamArutAH||12||  

varjayedAturo vidvAn sarpAste pItamArutAH||12||  

ye tu shAstravido dakShAH shucayaH karmakovidAH|  

ye tu shAstravido dakShAH shucayaH karmakovidAH|  

jitahastA jitAtmAnastebhyo nityaM kRutaM namaH||13||  

jitahastA jitAtmAnastebhyo nityaM kRutaM namaH||13||  

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.  

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.  

Devoid of the knowledge of the text, practices, timing and dosage, these people should be avoided at all costs as they move along with death itself.  

Devoid of the knowledge of the text, practices, timing and dosage, these people should be avoided at all costs as they move along with death itself.  

The patient should avoid such impostors posing themselves as physicians for the sake of livelihood, who are verily fools appearing as learned. They are like snakes who have drunk air and are starving for prey.  

The patient should avoid such impostors posing themselves as physicians for the sake of livelihood, who are verily fools appearing as learned. They are like snakes who have drunk air and are starving for prey.  

Eternal salutations to those physicians who are well versed in the texts, who are adept, pure and well versed in practice, who have complete control over their hands in performing skilled treatments and those who have self-control. [10-13]

Eternal salutations to those physicians who are well versed in the texts, who are adept, pure and well versed in practice, who have complete control over their hands in performing skilled treatments and those who have self-control. [10-13]

तत्र श्लोकः-  

तत्र श्लोकः-  

दशप्राणायतनिके श्लोकस्थानार्थसङ्ग्रहः|  

दशप्राणायतनिके श्लोकस्थानार्थसङ्ग्रहः|  

द्विविधा भिषजश्चोक्ताः प्राणस्यायतनानि च||१४||tatra ślōkaḥ-  

द्विविधा भिषजश्चोक्ताः प्राणस्यायतनानि च||१४||

 

tatra ślōkaḥ-  

daśaprāṇāyatanikē ślōkasthānārthasaṅgrahaḥ|  

daśaprāṇāyatanikē ślōkasthānārthasaṅgrahaḥ|  

dvividhā bhiṣajaścōktāḥ prāṇasyāyatanāni ca||14||  

dvividhā bhiṣajaścōktāḥ prāṇasyāyatanāni ca||14||

tatra shlokaH-  

tatra shlokaH-  

dashaprANAyatanike shlokasthAnArthasa~ggrahaH|  

dashaprANAyatanike shlokasthAnArthasa~ggrahaH|  

dvividhA bhiShajashcoktAH prANasyAyatanAni ca||14||  

dvividhA bhiShajashcoktAH prANasyAyatanAni ca||14||  

The summarizing verses -

The summarizing verses -

In the chapter titled “the ten seats of the life forces," the summary of the contents of the Sutra sthana or Shloka sthana, the two types of physicians and the ten seats of the life forces have been described. [14]

 

Tattva vimarsha:

In the chapter titled “the ten seats of the life forces," the summary of the contents of the [[Sutra Sthana]] or ''Shloka Sthana'', the two types of physicians and the ten seats of the life forces have been described. [14]

 

=== ''Tattva Vimarsha'' ===

 

• The ten principal seats of life forces are the two temples, the three vital organs (heart, brain and urinary bladder including urinary system), the throat, blood, Shukra (reproductive fluid), Oja (the vital fluid) and the anus.  

• The ten principal seats of life forces are the two temples, the three vital organs (heart, brain and urinary bladder including urinary system), the throat, blood, Shukra (reproductive fluid), Oja (the vital fluid) and the anus.  

• The physician who is the companion of life forces shall know these as well as the sensory and motor organs, intelligence, the cause of consciousness as well as diseases.

• The physician who is the companion of life forces shall know these as well as the sensory and motor organs, intelligence, the cause of consciousness as well as diseases.