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पशुः पशूनां दौर्बल्यात् कश्चिन्मध्ये वृकायते|  

पशुः पशूनां दौर्बल्यात् कश्चिन्मध्ये वृकायते|  

स सत्यं वृकमासाद्य प्रकृतिं भजते पशुः||७५||  

स सत्यं वृकमासाद्य प्रकृतिं भजते पशुः||७५||  

तद्वदज्ञोऽज्ञमध्यस्थः कश्चिन्मौखर्यसाधनः|  

तद्वदज्ञोऽज्ञमध्यस्थः कश्चिन्मौखर्यसाधनः|  

स्थापयत्याप्तमात्मानमाप्तं त्वासाद्य भिद्यते||७६||  

स्थापयत्याप्तमात्मानमाप्तं त्वासाद्य भिद्यते||७६||  

बभ्रुर्गूढ इवोर्णाभिरबुद्धिरबहुश्रुतः|  

बभ्रुर्गूढ इवोर्णाभिरबुद्धिरबहुश्रुतः|  

किं वै वक्ष्यति सञ्जल्पे कुण्डभेदी जडो यथा||७७||  

किं वै वक्ष्यति सञ्जल्पे कुण्डभेदी जडो यथा||७७||  

सद्वृत्तैर्न विगृह्णीयाद्भिषगल्पश्रुतैरपि|  

सद्वृत्तैर्न विगृह्णीयाद्भिषगल्पश्रुतैरपि|  

हन्यात् प्रश्नाष्टकेनादावितरांस्त्वाप्तमानिनः  ||७८||  

हन्यात् प्रश्नाष्टकेनादावितरांस्त्वाप्तमानिनः  ||७८||  

दम्भिनो मुखरा ह्यज्ञाः प्रभूताबद्धभाषिणः|  

दम्भिनो मुखरा ह्यज्ञाः प्रभूताबद्धभाषिणः|  

प्रायः, प्रायेण सुमुखाः सन्तो युक्ताल्पभाषिणः||७९||  

प्रायः, प्रायेण सुमुखाः सन्तो युक्ताल्पभाषिणः||७९||  

तत्त्वज्ञानप्रकाशार्थमहङ्कारमनाश्रितः|  

तत्त्वज्ञानप्रकाशार्थमहङ्कारमनाश्रितः|  

स्वल्पाधाराज्ञमुखरान्मर्षयेन्न विवादिनः||८०||  

स्वल्पाधाराज्ञमुखरान्मर्षयेन्न विवादिनः||८०||  

परो भूतेष्वनुक्रोशस्तत्त्वज्ञान(ने)परा दया|  

परो भूतेष्वनुक्रोशस्तत्त्वज्ञान(ने)परा दया|  

येषां तेषामसद्वादनिग्रहे निरता मतिः||८१||  

येषां तेषामसद्वादनिग्रहे निरता मतिः||८१||  

paśuḥ paśūnāṁ daurbalyāt kaścinmadhyē vr̥kāyatē|  

paśuḥ paśūnāṁ daurbalyāt kaścinmadhyē vr̥kāyatē|  

sa satyaṁ vr̥kamāsādya prakr̥tiṁ bhajatē paśuḥ||75||  

sa satyaṁ vr̥kamāsādya prakr̥tiṁ bhajatē paśuḥ||75||  

tadvadajñō'jñamadhyasthaḥ kaścinmaukharyasādhanaḥ|  

tadvadajñō'jñamadhyasthaḥ kaścinmaukharyasādhanaḥ|  

sthāpayatyāptamātmānamāptaṁ tvāsādya bhidyatē||76||  

sthāpayatyāptamātmānamāptaṁ tvāsādya bhidyatē||76||  

babhrurgūḍha ivōrṇābhirabuddhirabahuśrutaḥ|  

babhrurgūḍha ivōrṇābhirabuddhirabahuśrutaḥ|  

kiṁ vai vakṣyati sañjalpē kuṇḍabhēdī jaḍō yathā||77||  

kiṁ vai vakṣyati sañjalpē kuṇḍabhēdī jaḍō yathā||77||  

sadvr̥ttairna vigr̥hṇīyādbhiṣagalpaśrutairapi|  

sadvr̥ttairna vigr̥hṇīyādbhiṣagalpaśrutairapi|  

hanyāt praśnāṣṭakēnādāvitarāṁstvāptamāninaḥ ||78||  

hanyāt praśnāṣṭakēnādāvitarāṁstvāptamāninaḥ ||78||  

 

dambhinō mukharā hyajñāḥ prabhūtābaddhabhāṣiṇaḥ|  

dambhinō mukharā hyajñāḥ prabhūtābaddhabhāṣiṇaḥ|  

prāyaḥ, prāyēṇa sumukhāḥ santō yuktālpabhāṣiṇaḥ||79||  

prāyaḥ, prāyēṇa sumukhāḥ santō yuktālpabhāṣiṇaḥ||79||

tattvajñānaprakāśārthamahaṅkāramanāśritaḥ|  

tattvajñānaprakāśārthamahaṅkāramanāśritaḥ|  

svalpādhārājñamukharānmarṣayēnna vivādinaḥ||80||  

svalpādhārājñamukharānmarṣayēnna vivādinaḥ||80||  

parō bhūtēṣvanukrōśastattvajñāna(nē)parā dayā|  

parō bhūtēṣvanukrōśastattvajñāna(nē)parā dayā|  

yēṣāṁ tēṣāmasadvādanigrahē niratā matiḥ||81||

yēṣāṁ tēṣāmasadvādanigrahē niratā matiḥ||81||

pashuH pashUnAM daurbalyAt kashcinmadhye vRukAyate|  

pashuH pashUnAM daurbalyAt kashcinmadhye vRukAyate|  

sa satyaM vRukamAsAdya prakRutiM bhajate pashuH||75||  

sa satyaM vRukamAsAdya prakRutiM bhajate pashuH||75||  

tadvadaj~jo~aj~jamadhyasthaH kashcinmaukharyasAdhanaH|  

tadvadaj~jo~aj~jamadhyasthaH kashcinmaukharyasAdhanaH|  

sthApayatyAptamAtmAnamAptaM tvAsAdya bhidyate||76||  

sthApayatyAptamAtmAnamAptaM tvAsAdya bhidyate||76||  

babhrurgUDha ivorNAbhirabuddhirabahushrutaH|  

babhrurgUDha ivorNAbhirabuddhirabahushrutaH|  

kiM vai vakShyati sa~jjalpe kuNDabhedI jaDo yathA||77||  

kiM vai vakShyati sa~jjalpe kuNDabhedI jaDo yathA||77||  

sadvRuttairna vigRuhNIyAdbhiShagalpashrutairapi|  

sadvRuttairna vigRuhNIyAdbhiShagalpashrutairapi|  

hanyAt prashnAShTakenAdAvitarAMstvAptamAninaH  ||78||  

hanyAt prashnAShTakenAdAvitarAMstvAptamAninaH  ||78||  

dambhino mukharA hyaj~jAH prabhUtAbaddhabhAShiNaH|  

dambhino mukharA hyaj~jAH prabhUtAbaddhabhAShiNaH|  

prAyaH, prAyeNa sumukhAH santo yuktAlpabhAShiNaH||79||  

prAyaH, prAyeNa sumukhAH santo yuktAlpabhAShiNaH||79||  

tattvaj~jAnaprakAshArthamaha~gkAramanAshritaH|  

tattvaj~jAnaprakAshArthamaha~gkAramanAshritaH|  

svalpAdhArAj~jamukharAnmarShayenna vivAdinaH||80||  

svalpAdhArAj~jamukharAnmarShayenna vivAdinaH||80||  

paro bhUteShvanukroshastattvaj~jAna(ne)parA dayA|  

paro bhUteShvanukroshastattvaj~jAna(ne)parA dayA|  

yeShAM teShAmasadvAdanigrahe niratA matiH||81||  

yeShAM teShAmasadvAdanigrahe niratA matiH||81||  

Amongst weaker animals, any animal may act like a wolf ( or pretend to be very strong/superior). But when it comes across a real wolf, its true nature is revealed. Similarly, a talkative unknowledgeable person may pretend to be an apta- a trustworthy knowledgeable authority (in Ayurveda) - while among other ignorant people, but when he comes across a true apta, his facade is shattered. Just like a handicapped babru (large-brown mongoose) doesn't look like a normal babru and just like a dimwitted man cannot speak amongst scholars, a physician with incomplete knowledge (of Ayurveda) cannot speak amongst knowledgeable physicians. One should not challenge a righteous man even though he is not thoroughly versed in this science. But he who poses to be an expert must be challenged with the eight kinds of questions to break his facade.  A fraud who is ignorant, excessively talkative, or gets into irrelevant conversations or arguments is a stupid/idiotic physician. Genuine physicians are pleasant, well behaved, humble, and speak less but are concise and terse. The frauds, who debate meaninglessly should not be forgiven/spared as they are detrimental to the society. Supreme physicians are those who are greatly compassionate towards all creatures, eager to teach and are adept in refuting false arguments. [75-81]

Amongst weaker animals, any animal may act like a wolf ( or pretend to be very strong/superior). But when it comes across a real wolf, its true nature is revealed. Similarly, a talkative unknowledgeable person may pretend to be an ''apta''- a trustworthy knowledgeable authority (in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]) - while among other ignorant people, but when he comes across a true ''apta'', his facade is shattered. Just like a handicapped ''babru'' (large-brown mongoose) does not look like a normal ''babru'' and just like a dimwitted man cannot speak amongst scholars, a physician with incomplete knowledge (of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]) cannot speak amongst knowledgeable physicians. One should not challenge a righteous man even though he is not thoroughly versed in this science. But he who poses to be an expert must be challenged with the eight kinds of questions to break his facade.  A fraud who is ignorant, excessively talkative, or gets into irrelevant conversations or arguments is a stupid/idiotic physician. Genuine physicians are pleasant, well behaved, humble, and speak less but are concise and terse. The frauds, who debate meaninglessly should not be forgiven/spared as they are detrimental to the society. Supreme physicians are those who are greatly compassionate towards all creatures, eager to teach and are adept in refuting false arguments. [75-81]

 

असत्पक्षाक्षणित्वार्तिदम्भपारुष्यसाधनाः|  

असत्पक्षाक्षणित्वार्तिदम्भपारुष्यसाधनाः|  

भवन्त्यनाप्ताः स्वे तन्त्रे प्रायः परविकत्थकाः||८२||  

भवन्त्यनाप्ताः स्वे तन्त्रे प्रायः परविकत्थकाः||८२||  

तान् कालपाशसदृशान् वर्जयेच्छास्त्रदूषकान्|  

तान् कालपाशसदृशान् वर्जयेच्छास्त्रदूषकान्|  

प्रशमज्ञानविज्ञानपूर्णाः सेव्या भिषक्तमाः||८३||  

प्रशमज्ञानविज्ञानपूर्णाः सेव्या भिषक्तमाः||८३||  

asatpakṣākṣaṇitvārtidambhapāruṣyasādhanāḥ|  

asatpakṣākṣaṇitvārtidambhapāruṣyasādhanāḥ|  

bhavantyanāptāḥ svē tantrē prāyaḥ paravikatthakāḥ||82||  

bhavantyanāptāḥ svē tantrē prāyaḥ paravikatthakāḥ||82||  

tān kālapāśasadr̥śān varjayēcchāstradūṣakān|  

tān kālapāśasadr̥śān varjayēcchāstradūṣakān|  

praśamajñānavijñānapūrṇāḥ sēvyā bhiṣaktamāḥ||83||

praśamajñānavijñānapūrṇāḥ sēvyā bhiṣaktamāḥ||83||

asatpakShAkShaNitvArtidambhapAruShyasAdhanAH|  

asatpakShAkShaNitvArtidambhapAruShyasAdhanAH|  

bhavantyanAptAH sve tantre prAyaH paravikatthakAH||82||  

bhavantyanAptAH sve tantre prAyaH paravikatthakAH||82||  

tAn kAlapAshasadRushAn varjayecchAstradUShakAn|  

tAn kAlapAshasadRushAn varjayecchAstradUShakAn|  

prashamaj~jAnavij~jAnapUrNAH sevyA bhiShaktamAH||83||  

prashamaj~jAnavij~jAnapUrNAH sevyA bhiShaktamAH||83||  

Those who are inefficient and lack proper knowledge of Ayurveda take refuge in fraudulent schools of thought, make many excuses for lack of time or sudden illness, are pretentious, use rude language and speak ill of others during debates. They are like the noose of Kala (God of death). They slander the scriptures and bring the science to disrepute. They should, therefore, be shunned. On the other hand, one should avail (services of) good physicians who are always calm and composed, fully knowledgeable in Ayurveda. [82-83]

Those who are inefficient and lack proper knowledge of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] take refuge in fraudulent schools of thought, make many excuses for lack of time or sudden illness, are pretentious, use rude language and speak ill of others during debates. They are like the noose of ''Kala'' (God of death). They slander the scriptures and bring the science to disrepute. They should, therefore, be shunned. On the other hand, one should avail (services of) good physicians who are always calm and composed, fully knowledgeable in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. [82-83]

 

समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्|  

समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्|  

सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम्||८४||  

सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम्||८४||