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The Compendium of Caraka 3.4

English (machine translation) 3.4

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English

3.4.1

Now we shall explain the section on specific determination regarding the threefold diagnosis of diseases.

3.4.2

Thus spoke the venerable Ātreya.

3.4.3

The diagnosis of specific diseases is indeed threefold; namely: authoritative testimony, direct perception, and inference.

3.4.4

Among these, authoritative testimony means the statement of the authoritative.

3.4.4_1

For the authoritative are knowers of the division of recollection free of doubt, and see without attachment or malice.

3.4.4_2

Because of their possession of such qualities, whatever statement they make is an authoritative means of knowledge.

3.4.4_3

Non-authoritative, on the other hand, is the speech of the intoxicated, the insane, the foolish, the impassioned, and the corrupt. Direct perception, indeed, is that which is comprehended by oneself by means of the senses and the mind.

3.4.4_4

Inference is reasoning dependent on logical formulation.

3.4.5

Having first examined a disease in every way and entirely by means of this threefold collection of knowledge, the subsequent determination is faultless; for knowledge does not arise regarding the entire knowable [object] by means of a part of knowledge.

3.4.5_1

In this threefold collection of knowledge, however, knowledge [comes] first from authoritative instruction; thereafter, examination is accomplished through direct perception and inference.

3.4.5_2

For what could one know while examining through direct perception and inference that has not previously been taught? Therefore, examination by the wise is twofold—direct perception and inference; or threefold along with instruction.

3.4.6

In this regard, the wise instruct thus: one should know each single disease as having such an aggravating cause, such an origin, such an onset, such an intrinsic nature, such a substrate, such pain, such a configuration, such sound, touch, color, taste, and smell, such complications, accompanied by such increase, steady state, or decrease, having such a subsequent result, such a name, and such an association; [and] in its presence, this action or cessation [of action] is for the purpose of remedy—all this is known from instruction.

3.4.7

Desiring to know the true nature of a disease through direct perception, however, one should examine with all sense organs all sense objects present in the patient's body, except for the perception of taste. That is to say: gurgling of the intestines, cracking of joints and finger knuckles, variations in voice, and whatever other sounds occur in the body, one should examine with the ear; color, configuration, measurement, complexion, the normal and morbid conditions of the body, and whatever other [features] belong to the domain of the eye that are not mentioned, one should examine with the eye; but the taste present in the patient's body, although an object of the senses, one should understand through inference, for its apprehension through direct perception is not appropriate; therefore, one should know the taste of the patient's mouth solely through questioning the patient; however, tastelessness of his body [is inferred] from the departure of lice, sweetness of the body from the gathering of flies; and when there is doubt regarding blood-bile, whether it is healthy blood or blood-bile, it should be inferred from eating by dogs and crows that it is healthy blood, and from non-eating that it is blood-bile; in this way, one should also infer the other tastes present in the patient's body; the odors present in the entire body of the patient, whether normal or morbid, one should examine with the sense of smell; and touch, endowed with normal or morbid condition, [one should examine] with the hand.

3.4.7_1

Thus examination through direct perception, through inference, and through instruction has been stated.

3.4.8

These other entities as well, moreover, are likewise further knowable through inference.

3.4.8_1

That is to say: one should examine the digestive fire through the capacity to digest, strength through the capacity for physical exercise, the ears and other senses through the apprehension of sound and other objects, the mind through non-deviation from its objects, discernment through resolution, rajas through attachment, delusion through lack of comprehension, anger through malice, grief through dejection, joy through gladness, pleasure through contentment, fear through despondency, unrighteousness through depression, vigor through initiative, stability through freedom from confusion, faith through inclination, intelligence through comprehension, consciousness through the recollection of names, memory through remembering, modest shame through embarrassment, character through conduct, hatred through resistance, deceit through persistence, fortitude through absence of greed, submissiveness through compliance, age, dietary inclination, habituation, and disease onset through the specific time, place, homologation, and pain, a disease with latent signs through homologous and non-homologous factors, the specific quantity of doshas through the specific breach of regimen, depletion of lifespan through prognostic signs of death, arrival of good fortune through attachment to virtue, pure sattva through absence of affliction; and the softness or harshness of the bowel, dreams, inclinations, dislikes, likes, pleasure, and pain, one should know solely through questioning the patient.

3.4.9

And on this point there are [verses]:

3.4.9_1

Through authoritative instruction, through direct perception, / and through inference, the discerning physician should know diseases correctly.

3.4.10

Examining everything in every way as far as possible, the knower of facts / should then determine the truth and, immediately thereafter, the required action.

3.4.11

One who knows the particular truth of what is to be done is not deluded in practical application; / undeluded, he obtains the fruit that arises from non-delusion.

3.4.12

He who, though knowing the truth, does not enter the inner self of the patient / with the lamp of knowledge and intellect does not treat diseases.

3.4.13

There are two verses on this:

3.4.13_1

The threefold collection of knowledge of the particulars of all diseases, / how the authoritative instruct, how direct perception is apprehended,

3.4.14

and which factors are knowable through inference and how—these also the noble-minded / sage has stated in the specific determination concerning the knowledge of the three aspects of disease.

3.4.14_1

Thus ends the fourth chapter, titled 'Specific Determination of the Knowledge of the Threefold Distinction of Disease', in the section on specific determination in the treatise composed by Agniveśa and redacted by Caraka. //4

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