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Rogabhishagjitiya Vimana (view source)

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=== Introduction ===

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The preceding chapter [[Vyadhita Rupiya Vimana]] the seventh chapter dealt with knowledge of diseased person. The present chapter guides an aspiring student who wishes to be a successful physician. It is important to know the scope, depth and reputation of the branch of health science to be studied which is obtained by ''shastra pariksha'' (review of literature). Secondly, the examination of the preceptor (''acharya'') who teaches the science of Ayurveda is important because it is he, who enlightens the students with the knowledge of the health science. The chapter further deals with means of learning of health sciences (''shastra upaya''), methodology of study (''adhyayana vidhi'') and teaching (''adhyapana'') along with when and how to begin academic session and Do’s and Dont’s by the student have been explained so that a student attains the depth of knowledge about the health science. It also details about medical ethics while in practice and guidelines for behaviour of doctor at a patient’s house.

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The preceding chapter [[Vyadhita Rupiya Vimana]] the seventh chapter dealt with knowledge of diseased person. The present chapter guides an aspiring student who wishes to be a successful physician. It is important to know the scope, depth and reputation of the branch of health science to be studied which is obtained by ''shastra pariksha'' (review of literature). Secondly, the examination of the preceptor (''acharya'') who teaches the science of [[Ayurveda]] is important because it is he, who enlightens the students with the knowledge of the health science. The chapter further deals with means of learning of health sciences (''shastra upaya''), methodology of study (''adhyayana vidhi'') and teaching (''adhyapana'') along with when and how to begin academic session and Do’s and Dont’s by the student have been explained so that a student attains the depth of knowledge about the health science. It also details about medical ethics while in practice and guidelines for behaviour of doctor at a patient’s house.

Along with study (''adhyayana'') and teaching (''adhyapana'') it is the seminar and symposia of experts (''tadvidya sambhasha'') which is essential to improve the quality of knowledge. Types of seminar/symposium, possible types of attendees, how to deal with them for most benefit and rules are mentioned. The description addresses essential information about discussion at a symposium. Those are: when to discuss? where to discuss? what to discuss? how to discuss? and what will be the final conclusion?

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adhyāpyamadhyāpayanhyācāryōyathōktaiścādhyāpanaphalairyōgamāpnōtyanyaiścānuktaiḥśrēyaskarairguṇaiḥ śiṣyamātmānaṁ ca yunakti| ityadhyāpanavidhiruktaḥ||14||

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na caiva hyasti ~~sutaramAyurvedasya~~ pAraM, tasmAdapramattaH shashvadabhiyogamasmin gacchet,etacca [1] kAryam, evambhUyashca vRuttasauShThavamanasUyatA parebhyo~apyAgamayitavyaM,kRutsno hi loko buddhimatAmAcAryaH shatrushcAbuddhimatAm, atashcAbhisamIkShyabuddhimatA~amitrasyApi dhanyaM yashasyamAyuShyaM pauShTikaM laukyamabhyupadishato [2] vacaHshrotavyamanuvidhAtavyaM ceti|

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na caiva hyasti sutaram[[Ayurveda]]sya pAraM, tasmAdapramattaH shashvadabhiyogamasmin gacchet,etacca [1] kAryam, evambhUyashca vRuttasauShThavamanasUyatA parebhyo~apyAgamayitavyaM,kRutsno hi loko buddhimatAmAcAryaH shatrushcAbuddhimatAm, atashcAbhisamIkShyabuddhimatA~amitrasyApi dhanyaM yashasyamAyuShyaM pauShTikaM laukyamabhyupadishato [2] vacaHshrotavyamanuvidhAtavyaM ceti|

ataH paramidaM brUyAt- devatAgnidvijaguruvRuddhasiddhAcAryeShu te nityaM samyagvartitavyaM, teShute samyagvartamAnasyAyamagniH sarvagandharasaratnabIjAni yatheritAshca devatAH shivAya syuH,ato~anyathA vartamAnasyAshivAyeti|

evaM bruvati cAcArye shiShyaH ‘tathA’ iti brUyAt|

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ityadhyApanavidhiruktaH||14||

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There is no limit for knowing the science of life i.e. Ayurveda. Therefore, one should dedicate himself to it (i.e., study Ayurveda) continuously and without any carelessness. This is worth-doing and to be followed.

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There is no limit for knowing the science of life i.e. [[Ayurveda]]. Therefore, one should dedicate himself to it (i.e., study [[Ayurveda]]) continuously and without any carelessness. This is worth-doing and to be followed.

Further one should keep good behavior with everyone, without pointing the defect in other’s qualities. Because for the wise the whole world is a teacher, while for the unwise it is enemy. Consequently, the wise, after due consideration, should follow the advice which is prosperous, promoting fame, life-span, strength and useful to the society even if it comes from an enemy.

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''Adrishtartha'' is that which connotes unobservable ideas, such as the other world exists; there is emancipation.

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''Satya'' is that which is consistent to the facts, such as these are instructions of Ayurveda; these are the remedial measures for the curable diseases and there exist a result of every action.

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''Satya'' is that which is consistent to the facts, such as these are instructions of [[Ayurveda]]; these are the remedial measures for the curable diseases and there exist a result of every action.

''Anrita'' is contrary to ''satya'' (that which is not consistent with facts).[38]

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#''Nyunam'' (semantic deficiency) such as – if there is lack of even one of the five – proposition (''pratijna''), reason (''hetu''), instance (''udaharan''), correlation (''upanaya'') and conclusion (''nigaman'') or if there be many reasons and only one reason is resorted to for proving something than it is defined as ''nyunam''.

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#Adhikam (superfluity) is just contrary to nyunam such as while talking about Ayurveda one says about some irrelevant texts such as that composed by Barhaspatyam or Aushana or even if relevant it is repeated unnecessarily than the repetition (''punarikti'') also comes under ''adhikam'' (superfluity). Repetition (''punarikta'') is of two types – ''arthapunaruktam'' (semantic repetition) and ''shabdapunaruktam'' (verbal repetition). The former (''arthapunaruktam'') consists of the repetition of the same idea by different synonymous words such as ''bheshajam, aushadham'' and ''sadhanam'' and the repetition of the same word such as, ''bheshaja'' is called as ''shabdapunaruktam''.

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#Adhikam (superfluity) is just contrary to nyunam such as while talking about [[Ayurveda]] one says about some irrelevant texts such as that composed by Barhaspatyam or Aushana or even if relevant it is repeated unnecessarily than the repetition (''punarikti'') also comes under ''adhikam'' (superfluity). Repetition (''punarikta'') is of two types – ''arthapunaruktam'' (semantic repetition) and ''shabdapunaruktam'' (verbal repetition). The former (''arthapunaruktam'') consists of the repetition of the same idea by different synonymous words such as ''bheshajam, aushadham'' and ''sadhanam'' and the repetition of the same word such as, ''bheshaja'' is called as ''shabdapunaruktam''.

#''Anarthakam'' (nonessential statement) is that where there is only jumble of alphabets devoid of any sense. ''Aparthakam'' is deprivation of meaning due to lack of mutual connection of otherwise meaningful words such as, ''chakra-na(ta)kra-vamsha-vajra-nishakara''.

#''Viruddham''(Incongruity) is considered in relation to instance (''drishtanta''), theory (''siddhanta'') and convention (''samaya'').

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athAhetuH- aheturnAmaprakaraNasamaH, saMshayasamaH, varNyasamashceti|

tatra prakaraNasamo nAmAheturyathA- anyaH sharIrAdAtmA nitya iti; paro brUyAt- yasmAdanyaHsharIrAdAtmA, tasmAnnityaH; sharIraM hyanityamato vidharmiNA cAtmanA [1] bhavitavyamityeShacAhetuH; nahi ya eva pakShaH sa eva heturiti|

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saMshayasamo nAmAheturya eva saMshayahetuH sa eva saMshayacchedahetuH; yathA-~~ayamAyurvedaikadeshamAha~~, kinnvayaM cikitsakaH syAnna veti saMshaye paro brUyAt-~~yasmAdayamAyurvedaikadeshamAha~~ tasmAccikitsako~ayamiti, na ca saMshayacchedahetuMvisheShayati, eSha cAhetuH; na hi ya eva saMshayahetuH, sa eva saMshayacchedaheturbhavati|

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saMshayasamo nAmAheturya eva saMshayahetuH sa eva saMshayacchedahetuH; yathA-ayam[[Ayurveda]]ikadeshamAha, kinnvayaM cikitsakaH syAnna veti saMshaye paro brUyAt-yasmAdayam[[Ayurveda]]ikadeshamAha tasmAccikitsako~ayamiti, na ca saMshayacchedahetuMvisheShayati, eSha cAhetuH; na hi ya eva saMshayahetuH, sa eva saMshayacchedaheturbhavati|

varNyasamo nAmAhetuH- yo heturvarNyAvishiShTaH; yathA- kashcidbUyAt- asparshatvAdbuddhiranityAshabdavaditi; atra varNyaH shabdo buddhirapi varNyA,tadubhayavarNyAvishiShTatvAdvarNyasamo~apyahetuH||57||

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''Prakaranasama ahetu'' is like saying – ‘the ''atma'' (soul) other than the body is eternal.’ On this opponent says that ‘because the self is other than the body, it is eternal, then as the body is non-eternal the dissimilar self must be eternal. This is ''ahetu'' (fallacious reason) because here the ''paksha'' (minor term) itself has been used as reason.

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''Samshayasama ahetu'' the reason similar to doubt is that which though being cause of doubt is used as cause of eliminating the same such as, if someone says only a part of Ayurveda , it creates doubt as to whether he is a physician or not; On this opponent says – ‘as he has said a part of Ayurveda, he is a physician.’ The doubt can not be the cause of removing the same.

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''Samshayasama ahetu'' the reason similar to doubt is that which though being cause of doubt is used as cause of eliminating the same such as, if someone says only a part of [[Ayurveda]] , it creates doubt as to whether he is a physician or not; On this opponent says – ‘as he has said a part of [[Ayurveda]], he is a physician.’ The doubt can not be the cause of removing the same.

''Varnyasam ahetu''- the reason (''hetu'') given is similar to object and not different from the object, such as somebody says – ''buddhi'' (intellect) is non-eternal because of the absence of touch like ''shabda'' (sound). Here both ''buddhi'' (intellect) and ''shabda'' (sound)are objects; hence because of the absence of difference between them, the reason is similar to object and as such is fallacious.[57]

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vādastu khalu bhiṣajāṁ pravartamānō pravartētāyurvēda ēva, nānyatra| atra hi vākyaprativākyavistarāḥ kēvalāścōpapattayaḥ sarvādhikaraṇēṣu| nāprakr̥takamaśāstramaparīkṣitamasādhakamākulamavyāpakaṁ vā| sarvaṁ ca hētumadbrūyāt| hētumantō hyakaluṣāḥ sarva ēva vādavigrahāścikitsitē kāraṇabhūtāḥ, praśastabuddhivardhakatvāt; sarvārambhasiddhiṁ hyāvahatyanupahatā buddhiḥ||67||

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vAdastu khalu bhiShajAM pravartamAno ~~pravartetAyurveda~~ eva, nAnyatra|

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vAdastu khalu bhiShajAM pravartamAno pravartet[[Ayurveda]] eva, nAnyatra|

atra hi vAkyaprativAkyavistarAH kevalAshcopapattayaH sarvAdhikaraNeShu|

tAH sarvAH samavekShyAvekShya sarvaM vAkyaM brUyAt,nAprakRutakamashAstramaparIkShitamasAdhakamAkulamavyApakaM vA|

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hetumanto hyakaluShAH sarva eva vAdavigrahAshcikitsite kAraNabhUtAH, prashastabuddhivardhakatvAt;sarvArambhasiddhiM hyAvahatyanupahatA buddhiH||67||

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The debate among physicians should be held only on Ayurveda and not on any other topic. Here, in detail the statements and counter-statements and also all the arguments have been mentioned in the entire text. After keeping them in mind one should speak something and not anything which is irrelevant, unscriptural, unexamined, inappropriate, confused and unpervasive. He should speak everything with reasoning. All the conflicts of debate if endowed with reasoning, are devoid of malice and promote the medicine due to its property of enhancing the excellence of intellect, because indefective intellect leads to success in all actions. [67]

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The debate among physicians should be held only on [[Ayurveda]] and not on any other topic. Here, in detail the statements and counter-statements and also all the arguments have been mentioned in the entire text. After keeping them in mind one should speak something and not anything which is irrelevant, unscriptural, unexamined, inappropriate, confused and unpervasive. He should speak everything with reasoning. All the conflicts of debate if endowed with reasoning, are devoid of malice and promote the medicine due to its property of enhancing the excellence of intellect, because indefective intellect leads to success in all actions. [67]

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==== Qualities of a teacher ====

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Teacher influences the life of a student. A teacher should have complete theoretical and practical knowledge of Ayurveda. The qualities of an ideal teacher are described in the text. Furthermore, keeping the competency of medical education in mind, the teacher should have knowledge of contemporary sciences and should behave with care and unbiased to the students. Teacher should not be egoistic and jealous. He should enjoy his teaching and not feel burden of teaching even if he needs to repeat. He should understand the lifestyle, psychiatric and body constitution of his patients and convey the same to his students. Significance of each symptom and sign seen in patient should be noted with help of sense organs and the same clinical methods should be explained to the students.

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Teacher influences the life of a student. A teacher should have complete theoretical and practical knowledge of [[Ayurveda]]. The qualities of an ideal teacher are described in the text. Furthermore, keeping the competency of medical education in mind, the teacher should have knowledge of contemporary sciences and should behave with care and unbiased to the students. Teacher should not be egoistic and jealous. He should enjoy his teaching and not feel burden of teaching even if he needs to repeat. He should understand the lifestyle, psychiatric and body constitution of his patients and convey the same to his students. Significance of each symptom and sign seen in patient should be noted with help of sense organs and the same clinical methods should be explained to the students.

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A good teacher plays significant role in making life of a student. Even today, in Ayurvedic practice, ''guru-shishya parampara'' (traditional learning through students staying with teachers) exists, that is the most effective method of learning practical applications of principles of Ayurveda.

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A good teacher plays significant role in making life of a student. Even today, in Ayurvedic practice, ''guru-shishya parampara'' (traditional learning through students staying with teachers) exists, that is the most effective method of learning practical applications of principles of [[Ayurveda]].

==== Qualities of an ideal student ====

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4. Caraka Samhita (Text With English Translation & Critical Exposition Based On Cakrapani Datta Ayurved Dipika) By R K Sharma And Bhagwan Dash, Chowkhamba Sanskrit Series Office, Varanasi.

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5. Basic Principles Of Ayurveda, Padarth Vijnana By Prof. Yogesh Chandra Mishra- Chaukhamba Sanskrit Bhawan, Varanasi.

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5. Basic Principles Of [[Ayurveda]], Padarth Vijnana By Prof. Yogesh Chandra Mishra- Chaukhamba Sanskrit Bhawan, Varanasi.

6. Padarth Vigyan By Dr Krishnamurthy- Chaukhamba Sanskrit Bhawan, Varanasi.

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