essay on doctor in sanskrit

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A3B Sanskrit Medical Literature

Tsutomu Yamashita, Department of Business Administration, Kyoto Gakuen University, Kyoto, Japan

• Published: 10 July 2018
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The chapter studies the medicine of ancient India, from the Vedic (Indo-European) period, ca 1500–500 bce , and later. The orthodox Vedic texts record scattered medical lore. Some of the medical ideas within the Vedas are as follows: The causes of diseases are mostly due to external supernatural forces. Therapy primarily involves magical procedures in which the chanting of mantras is essential. Several kinds of breath ( prāṇa ) circulate in the human body to maintain it.

on the Indian subcontinent, the oldest evidence of medicine is found in the Indus Valley civilization dating roughly 2600–1900 bce . However, based on archeological evidence, a direct connection between the medicine of this era and that of the later historical era still remains indistinct in a strict sense.

In the written records of the later historical era in India, evidence of medicine can be broadly broken into two categories. The first category: the medically related lore and activities found in fragments of religious texts and other literary works. The second category: the systematic medicine known as Āyurveda presented in specific medical texts written in Sanskrit.

1. Medicine in the Veda

The earliest textual evidence of medicine in India is found in the Veda (Vedic literature) dating roughly 1500–500 bce , which is included in the above mentioned first category. The Veda is a collective term for the texts of revelation, or śruti , which literally means “hearing” or “what is heard” from the gods. The word veda is a general noun that means “knowledge” in Sanskrit. The main body of the Veda consists of four kinds of corpora ( saṃhitā ) written in Vedic Sanskrit: the Ṛgvedasaṃhitā ; the Yajurvedasaṃhitā s, which contain the Kṛṣṇa Yajurveda and the Śukla Yajurveda ; the Sāmavedasaṃhitā ; and the Atharvavedasaṃhitā .

Of the four kinds of Vedic corpora, medically related lore is randomly recorded mainly in the Atharvavedasaṃhitā , and partly in the Ṛgvedasaṃhitā . Auxiliary Vedic texts from later periods also contain medical accounts in the descriptions of ritual practices and mythological stories ( Zysk 1985 ; Meulenbeld 2003–2004).

The medical knowledge found in the Veda, which are primarily religious texts, inevitably lacks unity, and it is difficult to recognize it as a systematic and rational medicine. Some of the medical ideas within the Veda can be roughly summarized as follows: The causal factors of diseases are mostly attributed to supernatural forces that come from outside the human body. Therapeutics is primarily associated with magical procedures in which chanting mantras plays an essential role. A wide range of anatomical vocabulary, likely gained through observation of ritual animal sacrifice, is found in places of the texts. Several kinds of breath ( prāṇa ) are believed to circulate in the human body in order to maintain it ( Filliozat 1975 ). The physiological and pathological theories of later systematic medicine are clearly not found in the Veda.

2. Āyurveda as a Systematic Medicine

After a long temporal gap from the era of the Veda, treatises and corpora specialized in medicine began to appear in India beginning centuries following the Christian era. These medical texts written in mainly Sanskrit are generically known as Āyurveda [a׃juruve׃də] (the knowledge of life). It must be noted that Āyurveda developed far later than the Veda, and that the texts of Āyurveda , despite the similarity in name Āyur- “ veda, ” are not formally included in the orthodox Veda.

The extant texts of Āyurveda , even those from the early stage, illustrate an almost completed knowledge of systematic medicine that likely developed through medical experiences and speculations garnered over the course of centuries. However, because few textual sources exist showing the gradual development of medicine from its rudimentary stages in the period between the Veda and the Āyurveda texts, it is difficult to trace the historical development of Āyurveda in the texts. It is nevertheless clear that the intricate structures contained within each voluminous corpus of Āyurveda suggest a complicated process of textual development in which not one but several authors revised the texts over a long time. This may reflect the complexity of historical development of Āyurveda as a systematic medicine. (For the medical treatises of an early date found in the Bower manuscript, see Hoernle [1893‒1912] 2011 and Wujastyk 2001 , 198‒209. For the relationship between the Buddhist canons and the Āyurveda texts, see Mitra 1985 and Zysk 1991.)

3. Relationships between Vedic Medicine and Āyurveda

Specialized medical texts written in Sanskrit reveal that Āyurveda had been developing as a systematic medicine within particular theoretical frameworks of which an essential part was diverted from philosophical concepts ( Dasgupta 1975 , 2:273‒436). In this regard, there is a distinct difference between medicine described in the Veda and that in the Āyurveda texts.

However, besides religious faith and the basic worldview, some vestiges of medical notions and terms from the Veda remain in the Āyurveda texts. For instance, physiological speculation regarding circulation of the several kinds of breaths ( prāṇa s) and other specific physiological terms (for example, rasa and ojas ) are commonly found in the Āyurveda texts. Some anatomical vocabulary found in the Vedic literature was also adopted in Āyurveda often with slight changes in meanings. The causal factors of several intractable diseases are attributed to supernatural forces. Religious rituals, especially the chanting of mantras that are limited to particular treatments, are also recommended in some Āyurveda texts ( Filliozat 1975 , 117‒160; Zysk 1985 , 10‒11).

In addition to these vestiges, we can find other remnants of the Veda, which might have been intentionally left, in the Āyurveda texts. For example, the word Āyur- “ veda ” was modeled after the orthodox Veda, and the word saṃhitā (corpus), which appears in the titles of the corpora of Āyurveda , as we see later, were apparently named after the Vedic saṃhitā s. In some medical texts (for example, the Suśrutasaṃhitā, Sūtrasthāna 1.6), Āyurveda itself is defined as an auxiliary division ( upāṅga ) of the Atharvaveda . The origin of Āyurveda is related to the Vedic gods in the mythical story found in some Āyurveda texts.

The likely explanation of these textual situations of Āyurveda at an early stage is that Āyurveda has been developed by contemporary physicians ( bhiṣaj ) as an empirical and systematic new medicine in Hindu society. During the long term of historical development of Āyurveda , specialized medical texts were being prepared within newly invented theoretical frameworks. However, to establish a position as a reliable medical system in Hindu society, it would need to develop under the authority of the Veda. Therefore, physicians would have had to intentionally write the texts of Āyurveda in a similar format to the Veda ( Chattopadhyaya 1979 ).

The corpora of Āyurveda from the early period consists of the Carakasaṃhitā [tʃæraka-sanhita:] (the corpus of Caraka), the Suśrutasaṃhitā [suʃruta-sanhita:] (the corpus of Suśruta), and the Aṣṭāṅgahṛdayasaṃhitā [aʃta:ŋga-fridaya-sanhita:] (the corpus of the eight branches’ essences). These corpora are known as the three major works ( Bṛhattrayī ) of Āyurveda .

The three minor works ( Laghutrayī ) of Āyurveda , which belong to the later period, consist of the Mādhavanidāna or Rogaviniścaya (the pathological treatise of Mādhavakara) ( Meulenbeld 1974 ), the Śārṅgadharasaṃhitā (the corpus of Śārṅgadhara), and the Bhāvaprakāśa (the treatise of Bhāvamiśra).

4. The Two Schools of Āyurveda and the Textual Formations

A mythical story of the origin of Āyurveda can be found in the beginning part of the Carakasaṃhitā ( Sūtrasthāna 1.3‒40). This story states that knowledge of Āyurveda , which had originally been created by the Lord Brahmā, was handed down by the gods Prajāpati and Aśvin and from them to the god Indra. Sage Bharadvāja, on behalf of humans, visited the god Indra to learn about Āyurveda and brought Āyurveda to the human world. Sage Bharadvāja then introduced Āyurveda to another sage, Punarvas Ātreya. Sage Ātreya in turn taught Āyurveda to his six disciples: Agniveśa, Bheḍa, Jatūkarṇa, Parāśara, Hārīta, and Kṣārapāṇi. It was the six disciples of Punarvas Ātreya who recorded their master’s teachings and compiled each corpus of Āyurveda .

Within the six disciples’ corpora, Agniveśa’s work, the Agniveśatantra is supposed to be the original form of the Carakasaṃhitā . The original Agniveśatantra no longer exists, but, after the original text was altered and compiled by revisers in different periods, it came down to us as the Carakasaṃhitā . Two revisers of the Carakasaṃhitā are known: Caraka and Dṛḍhabala. The Carakasaṃhitā ( Cikitsāsthāna 30.289‒290) reveals that Caraka could not complete his revision of the whole text. Another reviser, Dṛḍhabala, completed the work instead, adding the 17 chapters of the sixth section, and the last two sections. The medical corpus, the Carakasaṃhitā , was thus named for one of its revisers. The school of Āyurveda , as represented by the Carakasaṃhitā , is known as the Ātreya school. In addition to the Carakasaṃhitā , of the six disciples’ corpora of this school, Bheḍa’s corpus, the Bheḍasaṃhitā (or Bhelasaṃhitā ) still exists, though it is incomplete.

Another school of Āyurveda is represented by the Suśrutasaṃhitā . Like the Carakasaṃhitā , the Suśrutasaṃhitā ( Sūtrasthāna 1.3‒21) contains a mythical story on the origin of Āyurveda . In this story, Dhanvantari, king of Kāṣī, who is an avatar of Lord Brahmā, imparts Āyurveda to his seven disciples. One of these disciples, Suśruta records this knowledge as a corpus called the Suśrutasaṃhitā . In the Suśrutasaṃhitā , the position of Ātreya in the Ātreya school is changed to Dhanvantari. The school is thus known as the Dhanvantari school of Āyurveda . This school specializes mainly in surgical treatments ( Śalya ).

The extant text of the Suśrutasaṃhitā also seems to have been created by authors and revisers from different historical periods. Ḍalhaṇa, who is one of the commentators on the Suśrutasaṃhitā , mentions one reviser’s name as Nāgārjuna (the Nibandhasaṃgraha on the Suśrutasaṃhitā, Sūtrasthāna 1.1‒2), but Ḍalhaṇa does not provide other details about this reviser.

5. The Carakasaṃhitā

The eight branches ( aṅga s) of Āyurveda are enumerated in the Carakasaṃhitā ( Sūtrasthāna 30.28), namely, (1) Kāyacikitsā : internal medicine; (2) Śālākya : treatments of diseases in the region from the neck up; (3) Śalyāpahartṛka : surgical treatments; (4) Viṣagaravairodhikapraśamana : treatments for toxins by animal and vegetative poisons; (5) Bhūtavidyā : demonology and mental disorders; (6) Kaumārabhṛtya : obstetrics, gynecology, and pediatrics; (7) Rasāyana : methods of longevity; (8) Vājīkaraṇa : methods concerned with aphrodisiacs. Of the eight branches, the Carakasaṃhitā primarily deals with (1) Kāyacikitsā : internal medicine, which is at the top of the list.

The textual structure of the Carakasaṃhitā does not follow the order of the eight branches. The eight sections ( sthāna s) are not branches but are ordered in this corpus from the perspective of educational effect. That is, if a student of Āyurveda learns it in order from the first to the final section, that student can reasonably gain an understanding of the whole picture of Āyurveda of the Ātreya school.

The eight sections of the Carakasaṃhitā are made up of 120 chapters. The outlines of the eight sections are as follows: The first section, Sūtrasthāna (30 chapters): general information and theories of the Ātreya school; foods, drinks, and drugs. The second section, Nidānasthāna (8 chapters): etiology and pathology of intractable diseases and mental disorders. The third section, Vimānasthāna (8 chapters): theories of diets; life circumstances; pathology; physiology; the study method and logics of Āyurveda . The fourth section, Śārīrasthāna (8 chapters): philosophical, anatomical, and embryological expositions on the human beings; obstetrics. The fifth section, Indriyasthāna (12 chapters): death of the human beings; signs of foretelling death. The sixth section, Cikitsāsthāna (30 chapters): methods of longevity ( Rasāyana ); methods concerned with aphrodisiacs ( Vājīkaraṇa ); pathologies and treatments of each disease. The seventh section, Kalpasthāna (12 chapters): preparations of emetic and purgative drugs; the systems of weights and measures. The eighth section, Siddhisthāna (12 chapters): applications of the various therapeutic measures.

Internal medicine ( Kāyacikitsā ) and its related subjects are dealt with throughout all the sections, and other branches are also partly illustrated. Approximately 1,100 medicinal plants’ names, including their synonyms, are found in the Carakasaṃhitā ( Singh and Chunekar 1999 , ix). These medicinal plants are mainly used as compound drugs.

The authors and revisers of the Carakasaṃhitā did not explicitly mention the dates of the text. According to G. Jan Meulenbeld, judging from the anteroposterior relationships of the related texts and facts found within these texts, Dṛḍhabala, who seems to have compiled the extant text of the Carakasaṃhitā , might belong to the period ca 300 to 500 ce (Meulenbeld 1999‒2002, IA:9‒200).

6. The Suśrutasaṃhitā

The eight branches ( aṅga s) of Āyurveda are also enumerated in the Suśrutasaṃhitā ( Sūtrasthāna 1.7). The contents of the eight branches are almost identical to those of the Carakasaṃhitā ’s, but the order is different. The branch of Śalya (surgical treatments) is at the top in the Suśrutasaṃhitā ’s list and is dealt with primarily in this corpus.

The Suśrutasaṃhitā consists of five main sections ( sthāna s) (120 chapters) and one supplemental section ( Uttaratantra ) (66 chapters). The five main sections cover the major subjects of the Dhanvantari school relating to surgery, and the supplemental section deals with other subjects. The outlines of the main and supplemental sections are as follows: The first section, Sūtrasthāna (46 chapters): general information and theories of the Dhanvantari school; foods, drinks, and drugs. The second section, Nidānasthāna (16 chapters): etiology and pathology of intractable diseases, and bone fractures. The third section, Śārīrasthāna (10 chapters): philosophical, anatomical, and embryological expositions on the human beings; obstetrics. The fourth section, Cikitsāsthāna (40 chapters): pathologies, treatments, and drugs related to diseases and wounds; methods of longevity ( Rasāyana ); methods concerned with aphrodisiacs ( Vājīkaraṇa ). The fifth section, Kalpasthāna (8 chapters): hygiene of foods and drinks; detoxification treatments ( Agadatantra ). The supplemental section, Uttaratantra (66 chapters): treatments of diseases of the region from the neck up ( Śālākya ); pediatrics ( Kaumārabhṛtya ); internal medicine ( Kāyacikitsā ); demonology and mental disorders ( Bhūtavidyā ); theory of tastes; the maintenance of health; the logic for academic work ( tantrayukti ); medical theories.

The third section ( Śārīrasthāna 5.47‒49) contains a noteworthy description of the methods of human dissection, written in a manner suggesting it was intended to educate surgeons (Zysk 1986). This description is quoted in a later medical text, the Aṣṭāṅgasaṃgraha ( Sūtrasthāna 34.38).

Although the date the Suśrutasaṃhitā was completed is unknown, judging from its contents, writing style, and relation to other texts, it is likely it was completed slightly later than the Carakasaṃhitā revised by Dṛḍhabala (Meulenbeld 1999‒2002, IA:203‒389).

7. The Aṣṭāṅgahṛ̣dayasaṃhitā

The Aṣṭāṅgahṛdayasaṃhitā consists of six sections ( sthāna s) (120 chapters in total). The outlines of the sections are as follows: The first section, Sūtrasthāna (30 chapters): introductory topics to Āyurveda ; regimens for a healthy life; foods, drinks, and drugs; the basic theories of Āyurveda regarding tastes; physiology; various therapies and surgical treatments. The second section, Śārīrasthāna (6 chapters): embryology, anatomy, and prognosis. The third section, Nidānasthāna (16 chapters): diagnosis, etiology, and pathology of intractable diseases. The fourth section, Cikitsāsthāna (22 chapters): treatments and drugs of diseases. The fifth section, Kalpasthāna (6 chapters): preparation of emetic and purgative drugs; pharmaceutics. The sixth section, Uttarasthāna (40 chapters): pediatrics ( Bāla ); demonology and mental disorders ( Graha or Bhūtavidyā ); treatments of diseases in the region from the neck up ( Ūrdhvabhāga ); surgical treatments ( Śalyā ); detoxification treatments ( Daṃṣṭrā ); methods of longevity ( Ajara ); methods concerned with aphrodisiacs ( Vṛṣan ).

The five main sections of the Aṣṭāṅgahṛdayasaṃhitā , like the Suśrutasaṃhitā , cover the major subjects; the last section deals with other minor subjects. While direct and indirect quotations from the Carakasaṃhitā and the Suśrutasaṃhitā often appear in the Aṣṭāṅgahṛdayasaṃhitā , the originalities and new position of this work are also distinguished in places. Although the Carakasaṃhitā and the Suśrutasaṃhitā are written in a combination of prose and verse, the Aṣṭāṅgahṛdayasaṃhitā is written solely in concise verses. The text seems to have been compiled, with some interpolations, to combine the teachings of the Ātreya and Dhanvantari schools of Āyurveda with the new knowledge of medicine. Thus, the Aṣṭāṅgahṛdayasaṃhitā is recognized as one of the three great works ( Bṛhattrayī ) of Āyurveda along with the Carakasaṃhitā and the Suśrutasaṃhitā .

Judging from the anteroposterior relationships of the texts, the extant version of the Aṣṭāṅgahṛdayasaṃhitā attributed to Vāgbhaṭa was likely completed after the Dṛḍhabala’s revision of the Carakasaṃhitā , and also slightly after the Suśrutasaṃhitā (Meulenbeld 1999‒2002, IA 393‒473).

In addition to the Aṣṭāṅgahṛdayasaṃhitā , a similar medical compendium known as the Aṣṭāṅgasaṃgraha [aʃta:ŋga-sangraha] (the compendium of the eight branches) is also attributed to Vāgbhaṭa. Whether the author of these two texts is the same Vāgbhaṭa or two persons with the same name is a matter of controversy among scholars, as is the textual relationship between the two medical works (Meulenbeld 1999‒2002, IA 477‒685).

8. The Physiological and Pathological Theories of Āyurveda

A notable characteristic of traditional Indian thought is its affinity for enumeration and hierarchical classification of various objects and phenomena in the universe. This tendency is commonly found in religious and secular texts as well, including the medical texts of India.

In the Sanskrit texts of Āyurveda , the physical constitutions and temperaments of human beings; diseases and their causal factors; foods, drinks, and drugs; life environments; and almost all things relating to human life are arranged topically, enumerated item by item, and classified according to hierarchy. The numbers and orders of these items have important implications when applying the results of classifications.

The three doṣa s (morbific entities or morbific agents considered to have analogical functions of wind, fire, and water in the human body) and the six rasa s (tastes and qualities of foods, drinks, and drugs; rasa literally means “essence”) are mainly applied as the primary criteria of these classifications in Āyurveda . The features and mutual reactions of each item and factor therefore become visible and are simplified in the analogical correlations of the doṣa s and the rasa s.

In the therapeutics of Āyurveda , the physician makes a diagnosis and decides the treatment method based on an analysis of the mutual reactions of each factor through classification of the patient’s original constitution, causal factors of disease, remedial measures, and drugs. The principle of treatment behind the Āyurveda is not unlike the Hippocratic formula: contraria contrariis curantur (the opposite is cured with the opposite).

The word doṣa literally means “defect” in Sanskrit, but in Āyurveda, doṣa becomes one of the bodily entities. The doṣa s are classified into three categories ( tridoṣa ): vāta, pitta , and kapha (or śleṣman ) often misleadingly translated as “wind,” “bile,” and “phlegm.” The three doṣa s have their own functions and original places associated with the elemental images of wind, fire, and water in the human body. They might be, more realistically, identified as the gaseous matter, digestive fluid, and viscid fluid respectively in the human body. In the contexts of traditional medicine, doṣa is often translated as “humor” by a careless association of the humoral theory of Greek medicine. However, in Āyurveda , at least, one of the doṣa s, vāta denotes a gaseous matter in the body, not a bodily fluid like a humor in Greek medicine.

When doṣa s maintain equilibrium in their quantities and qualities, the human body is considered healthy in the physiology of Āyurveda . Any disruption of balance in the doṣa s leads to disorders or diseases of the body and mind. The types and conditions associated with these disorders or diseases are mainly determined by which doṣa or doṣa s are involved, and how the doṣa or doṣa s are involved. In this regard, the three doṣa s act not only as fictional criteria of classification but also as actual entities or morbific agents in the body (Meulenbeld 2009; 2011).

Other bodily elements, besides the doṣa s, also play important parts in the physiology of Āyurveda . There are the seven bodily elements ( dhātu ) and waste products ( mala or kiṭṭa ). The seven bodily elements are nutrient fluid or essence of food and drink ( rasa ), blood ( rakta ), muscular tissue ( māṃsa ), fatty tissue ( medas ), bone ( asthi ), bone marrow ( majjā ), and generative element or semen ( śukra ). These seven bodily elements have their own functions and are linked together in this order. At first, digested foods and drinks are transformed into nutrient fluid ( rasa ) in the body. Then, a part of the nutrient fluid changes into the next element, blood ( rakta ). Thus, through linkage, a part of each dhātu continuously transforms into the next element. The serial order of the seven elements is significant in this process. When this transformative process runs in its normal order and state, the human body is in good condition. Waste products ( mala or kiṭṭa ) are produced during this process. When the seven bodily elements and the waste products maintain their normal quantities and qualities, they are assumed to contribute to keeping the human body in good condition.

In the physiology of Āyurveda , the concept of several channels (mainly, srotas, dhamanī, sirā , and nāḍī ) in the human body is also significant when it concerns the transfer and circulation of entities and breaths ( prāṇa s) in the human body. These channels are not directly envisaged as anatomical structures, but their existence running in every direction throughout the human body is envisaged. These channels are supposed to provide passages to the doṣa s, dhātu s, mala s, and prāṇa s. Thus, their interactions proceed dynamically through the network of channels in the human body. Furthermore, agni (fire) of the human body is considered to play a central role in the process of digestion and other bodily functions ( Jolly 1901 ; Kutumbiah 1969 ).

In this manner, the predominant theory of the physiology of Āyurveda can be construed as a kind of dynamic theory of fluids, gaseous matters, and fire in the human body depending on their mutual interactions.

9. Sanskrit Texts and Translations

Aṣṭāṅgahṛdayasaṃhitā: Aṣṭāṅgahṛdayam composed by Vāgbhaṭa . . . collated by Aṇṇā Moreśwara Kuṇṭe and Kṛṣṇa Rāmchandra Śāstrī Navare. Bhiṣagāchārya Hariśāstrī Parāḍakara Vaidya ed. 1939. 7th ed. Varanasi and Delhi: Chaukhambha Orientalia, 1982. English Translation: Vāgbhaṭa’s Aṣṭāñga Hṛdayam . Trans. K. R. Srikantha Murthy. 3 vols. Varanasi: Krishnadas Academy, 1991‒1995.

Aṣṭāṅgasaṃgraha: Śrīmad Vṛddhavāgbhaṭaviracitaḥ, Aṣṭāṅgasaṅgrahaḥ Induvyākhyāsahitaḥ . Anaṃta Dāmodara Āṭhavale ed. Puṇe: Maheśa Anaṃta Āṭhavale, 1980. English Translation: Aṣṭāñga Samgraha of Vāgbhaṭa . Trans. K. R. Srikantha Murthy. 3 vols. Varanasi: Chaukhambha Orientalia, 1995‒1997.

Bhelasaṃhitā: Bhela Saṁhitā . V. S. Venkatasubramania Sastri and C. Rajeswara Sarma eds. New Delhi: Central Council for Research in Indian Medicine & Homoeopathy, 1977. English Translation: Bhela-Saṃhitā . . . Trans. K. H. Krishnamurthy. Varanasi: Chaukhambha Visvabharati, 2000.

Carakasaṃhitā: The Charakasaṃhitā of Agniveśa revised by Charaka and Dṛiḍhabala . . . Vaidya Jādavaji Trikamji Āchārya ed. 1941. 4th ed. New Dehli: Munshiram Manoharlal, 1981. English Translation: Caraka-Saṃhitā, Agniveśa’s treatise refined and annotated by Caraka and redacted by Dṛḍhabala. Trans. Priyavrat Sharma. 4 vols. Varanasi and Delhi: Chaukhambha Orientalia, 1981‒1994.

Suśrutasaṃhitā: Suśrutasaṃhitā of Suśruta . . . Vaidya Jādavji Trikamji Āchārya and Nārāyaṇ Rām Āchārya, eds. 1938. 5th ed. Varanasi, Delhi: Chaukhambha Orientalia, 1992. English Translation: Suśruta-Saṃhitā . . . Trans. Priya Vrat Sharma. 3 vols. Varanasi: Chaukhambha Visvabharati, 1999‒2001.

Chattopadhyaya, Debiprasad.   Science and Society in Ancient India . Calcutta: Research India Publication, 1979 .

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Hoernle, A. F. Rudolf , ed. The Bower Manuscript, Facsimile Leaves, Nagari Transcript, Romanised Transliteration and English Translation with Notes . 1893‒1912. Reprint, New Delhi: Aditya Prakashan, 2011 .

Jolly, Julius.   Medicin. Grundriss der Indo-Arischen Philologie und Altertumskunde. III.10. Strassburg: Verlag von Karl J. Trübner, 1901 .

Kutumbiah, P.   Ancient Indian Medicine. Rev. ed. Bombay: Orient Longmans, 1969 .

Meulenbeld, G. Jan.   The Mādhavanidāna and Its Chief Commentary Chapters 1‒10 . Leiden: E. J. Brill, 1974 .

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———. “ Āyurveda and Atharvaveda : Their Interrelationship in the Commentaries on the Kauśikasūtra .” Studia Asiatica, International Journal for Asian Studies 4 ‒ 5 (2003‒ 2004 ): 289‒312.

———. “Some Neglected Aspects of Ayurveda or the Illusion of a Consistent Theory.” In Mathematics and Medicine in Sanskrit , ed. Dominik Wujastyk , 105–117. Delhi: Motilal Banarsidass, 2009 .

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Singh, Thakur Balwant , and K. C. Chunekar . Glossary of Vegetable Drugs in Brhattrayī. 2nd ed. Varanasi: Chaukhamba Amarabharati Prakashan, 1999 .

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Zysk, Kenneth G.   Religious Healing in the Veda, with Translations and Annotations of Medical Hymns from the Ṛgveda and the Atharvaveda and Renderings from the Corresponding Ritual Texts . Transactions of the American Philosophical Society Held at Philadelphia for Promoting Useful Knowledge. Vol. 75, Part 7. Philadelphia: the American Philosophical Society, 1985 .

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• Hinduism, Indian culture, Vedic Science, Yoga, Spirituality, India

Sushruta—Father of Surgery

Sushruta was a surgeon and teacher of Ayurveda who flourished in the Indian city of Kashi by the 6th century BC.

Sushruta served as a surgeon in Kashi, where he practiced medicine and identified the treatment and origin of several diseases. He is well recognized for his innovative method of rhinoplasty, extra capsular lens extraction in cataract, anal and dental surgeries. However, little is known regarding his vivid description of diabetes (madhumeha), angina (hritshoola) and obesity (medoroga).

He was a disciple of Dhanwantari, who is recognized as the Lord deity of Ayurveda (science of life) the Indian system of medicine. He was identified as the son of the Vedic sage Visvamitra.

The medical treatise Sushruta Samhita—compiled in Vedic Sanskrit—is attributed to him. The Sushruta Samhita refers to the eight branches of Ayurvedic medicine. The text is divided into six sections and 184 chapters. Sushruta details about 650 drugs of animal, plant, and mineral origin. In addition, it describes more than 300 kinds of operations that call for 42 different surgical processes and 121 different types of instruments.

Other chapters in Sushruta make clear the high value put on the well-being of children, and on that of expectant mothers. Sushruta’s coverage of toxicology (the study of poisons) is more extensive than that in Charaka, and goes into great detail regarding symptoms, first-aid measures, and long-term treatment, as well as classification of poisons and methods of poisoning. His samhita discusses in minute detail how to perform prosthetic surgery to replace limbs, cosmetic surgery on different parts of the body, cesarean operations, setting of compound fractures, and even brain surgery.

Sushruta details about 125 surgical instruments used by him, mostly made of stones, wood and other such natural materials. Use of shalaka, meaning foreign body (rods or probe), is also mentioned by Sushruta. Some classifications found in the Sushruta Samhita are not even traced by modern medical science. He is the first surgeon in medical history who systematically and elaborately dealt with the anatomical structure of the eye.

Sushruta described diabetes (madhumeha) as a disease characterized by passage of large amount of urine, sweet in taste, hence the name “madhumeha” — honey like urine. He goes on to say that diabetes primarily affects obese people who are sedentary and emphasized the role of physical activity in amelioration of diabetes.

Though the discovery of circulation is attributed to William Harvey; it is interesting to note that Sushruta had the knowledge of a structure like heart and its role in circulation of “vital fluids” through the ‘channels’. His vivid account of angina (“hritshoola “, meaning heart pain) is marvelous, though he did not use the exact term as angina. It embodies all the essential components of present day definition, i.e. site, nature, aggravating and relieving factors and referral. According to him angina is chest pain which is precordial, temporary, exertional, emotional, burning like and relieved by rest. He also linked this kind of pain to obesity (medoroga). Besides these, he has also described the symptoms of “vatarakta” which are similar to that of hypertension.

Sushruta describes the day-to-day life of the physician in ancient India, who made the rounds of patient’s residences and also maintained a consulting room in his own home, complete with a storeroom of drugs and equipment. According to him, although doctors could command a good living, they might also treat learned brahmins, priests and the poor for free. Sushruta describes the ideal qualities of a nurse, and suggests that doctors may have been required to have licenses.

Sushruta extols the benefits of clean living, pure thinking, good habits and regular exercise, and special diets and drug preparations. A plant called soma that is described in the early texts but has never been clearly identified was recommended as a treatment for rejuvenating body and mind. Sushruta explains the need of all living creatures to sleep and to dream as a function of two principles of the mind that give glimpses of previous existences or warn of future ill health. When both principles are weakened, results in coma.

Sushruta is also the father of Plastic Surgery and Cosmetic Surgery since his technique of forehead flap rhinoplasty that he used to reconstruct noses that were amputated, is practiced almost unchanged in technique to this day.

Sushruta had become very famous and his work was translated first into Arabic. Subsequently it reached Europe through Latin and English. Long before the so-called modern medicine and its surgical wing acquired its professional dimensions, Sushruta had traversed a long way ahead of the rest of the world of medical practice and training.

Because of his seminal and numerous contributions to the science and art of surgery he is also known by the title “Father of Surgery”.

Sushruta’s name is synonymous with India’s surgical inheritance, as correctly summarized by the ‘Legacy of Sushruta” (by Dr. M.S. Valiathan) and in proclaiming the greatness of India’s great heritage of its culture.

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January 2, 2018

A Neuroscientist Explores the "Sanskrit Effect"

MRI scans show that memorizing ancient mantras increases the size of brain regions associated with cognitive function 

By James Hartzell

This article was published in Scientific American’s former blog network and reflects the views of the author, not necessarily those of Scientific American

A hundred dhoti-clad young men sat cross-legged on the floor in facing rows, chatting amongst themselves. At a sign from their teacher the hall went quiet. Then they began the recitation. Without pause or error, entirely from memory, one side of the room intoned one line of the text, then the other side of the room answered with the next line. Bass and baritone voices filled the hall with sonorous prosody, every word distinctly heard, their right arms moving together to mark pitch and accent. The effect was hypnotic, ancient sound reverberating through the room, saturating brain and body. After 20 minutes they halted, in unison. It was just a demonstration. The full recitation of one of India´s most ancient Sanskrit texts, the Shukla Yajurveda , takes six hours.

I spent many years studying and translating Sanskrit, and became fascinated by its apparent impact on mind and memory. In India's ancient learning methods textual memorization is standard: traditional scholars, or pandits, master many different types of Sanskrit poetry and prose texts; and the tradition holds that exactly memorizing and reciting the ancient words and phrases, known as mantras, enhances both memory and thinking.

I had also noticed that the more Sanskrit I studied and translated, the better my verbal memory seemed to become. Fellow students and teachers often remarked on my ability to exactly repeat lecturers’ own sentences when asking them questions in class. Other translators of Sanskrit told me of similar cognitive shifts. So I was curious: was there actually a language-specific “Sanskrit effect” as claimed by the tradition?

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When I entered the cognitive neuroscience doctoral program at the University of Trento (Italy) in 2011, I had the opportunity to start investigating this question. India's Vedic Sanskrit pandits train for years to orally memorize and exactly recite 3,000-year old oral texts ranging from 40,000 to over 100,000 words. We wanted to find out how such intense verbal memory training affects the physical structure of their brains. Through the India-Trento Partnership for Advanced Research (ITPAR), we recruited professional Vedic pandits from several government-sponsored schools in the Delhi region; then we used structural magnetic resonance imaging (MRI) at India’s National Brain Research Center to scan the brains of pandits and controls matched for age, gender, handedness, eye-dominance and multilingualism.

What we discovered from the structural MRI scanning was remarkable. Numerous regions in the brains of the pandits were dramatically larger than those of controls, with over 10 percent more grey matter across both cerebral hemispheres, and substantial increases in cortical thickness. Although the exact cellular underpinnings of gray matter and cortical thickness measures are still under investigation, increases in these metrics consistently correlate with enhanced cognitive function.

Most interestingly for verbal memory was that the pandits' right hippocampus—a region of the brain that plays a vital role in both short and long-term memory—had more gray matter than controls across nearly 75 percent of this subcortical structure. Our brains have two hippocampi, one on the left and one on the right, and without them we cannot record any new information. Many memory functions are shared by the two hippocampi. The right is, however, more specialized for patterns, whether sound, spatial or visual, so the large gray matter increases we found in the pandits’ right hippocampus made sense: accurate recitation requires highly precise sound pattern encoding and reproduction. The pandits also showed substantially thickening of right temporal cortex regions that are associated with speech prosody and voice identity.

Our study was a first foray into imaging the brains of professionally trained Sanskrit pandits in India. Although this initial research, focused on intergroup comparison of brain structure, could not directly address the Sanskrit effect question (that requires detailed functional studies with cross-language memorization comparisons, for which we are currently seeking funding), we found something specific about intensive verbal memory training. Does the pandits’ substantial increase in the gray matter of critical verbal memory organs mean they are less prone to devastating memory pathologies such as Alzheimer's? We don't know yet, though anecdotal reports from India's Ayurvedic doctors suggest this may be the case. If so, this raises the possibility that verbal memory “exercising‘ or training might help elderly people at risk of mild cognitive impairment retard or, even more radically, prevent its onset.

If so, the training might need to be exact. One day I was filming four senior pandit teachers demonstrating the different recitation speeds. Partway into one session all four suddenly stopped. “What’s wrong?‘ I asked. “One of us made a slight error," came the response. "I don’t mind," I said. "Yes, but we do," and they restarted the entire recitation from the beginning. 

Author's note : Senior personnel responsible for this project were not involved in the conception or writing of the blog text; it was not presented to them for approval; any opinions or conclusions expressed in the blog are Dr. Hartzell's alone.

This post was written by a graduate of the online course  Share Your Science: Blogging for Magazines, Newspapers and More , offered by Scientific American and the Alan Alda Center for Communicating Science at Stony Brook University, with sponsorship from the Kavli Foundation.

• Wisdom Classes
• Selected Reading

Sunday, February 5, 2012

Be happy. be healthy. see the good. - सर्वे भवन्तु सुखिनः, 6 comments:.

Wonderful comment, Mahendra, Munich, Germany

please write here sources of the mantras. because without sources his low weighting is directed. so please write source of all mantras.

Thanks for sharing your wisdom. Namaste from Argentina

Can we have this mantra in audio format..?

very use full in present style of teaching where no teacher is available with proper knowledge of Sanskrit, & Sanskrit is the base of all languages which should be taught from the early age & properly to make the base of kids or vidharthi strong for any language.

Please do add your name and place, after the comment.

• Sanskrit story

panchatantra story in sanskrit | पंचतंत्र की कहानी संस्कृत में

बिलस्य वाणी न कदापि मे श्रुता

कस्मिंश्चित् वने खरनखरः नाम सिंहः प्रतिवसति स्म। स: कदाचित् बुभुक्षया इतस्तत: भ्रमन् आसित्।

परन्तु कमपि मृगं न प्राप्तवान्। ततः सूर्यास्तमनसमये पर्वते महतीं गुहां दृष्टवान्।

तत्र गत्वा चिन्तितवान्। “अत्र कोऽपि मृगः रात्रौ निश्चयेन आगमिष्यति।

अतः अहम् अत्रैव गुप्तः तिष्ठामि। ततः तस्याः गुहायाः निवासी दधिपुच्छः नाम शृगालः आगतवान्।

सः गुहां प्रविष्टस्य सिंहस्य पदपद्धतिं दृष्टवान्, न तु बहिः आगतस्य। ततः चिन्तितवान्।

“अहो ! किमिदम्? गुहायाः अन्तः सिंहः स्यात्।

किं करोमि? कथं जानामि?

एवं विचिन्त्य गुहायाः द्वारे स्थित्वा उच्चैः आहूतवान्। “अहो बिल ! अहो बिल !

कञ्चित् कालं तूष्णीं भूत्वा पुनः तथैव उक्तवान्। “भोः ! किमर्थं न वदसि ?

प्रतिदिनं यदा अहम् आगच्छामि तदा मया तव आह्वानं क्रियते।

त्वया च मम उत्तरं दीयते। यदि मम उत्तरं न प्रयच्छसि, तर्हि अहम् अन्यबिलं गमिष्यामि।

शृगालस्य वचनं श्रुत्वा सिंहः चिन्तितवान्। ” नूनं यदा सः आगच्छति तदा एषा गुहा प्रतिदिनम् उत्तरं ददाति।

अद्य तु मद्भयात् न वदति। अथवा साध्विदम् उच्यते-

भयसन्त्रस्तमनसां हस्तपादादिकाः क्रियाः। प्रवर्तन्ते न वाणी च वेपथुश्चाधिको भवते्।।

अतः अहमेव तम् आह्वयामि।

तत् श्रुत्वा प्रविष्टं शृगालम् अहं भक्षयामि। तथैव सिंहेन आह्वानं कृतम्।

सिंहनादस्य प्रतिध्वनिना गुहा पूर्णा।

वने दूरे स्थिताः अन्ये मृगाः अपि भीताः अभवन्। शृगालः झटिति पलायनं कृतवान्।

अत एव उच्यते:-

अनागतं यः कुरुते स शोभते स शोच्यते यो न करोत्यनागतम् । वनेऽत्र संस्थस्य समागता जरा बिलस्य वाणी न कदापि मे श्रुता ॥

Panchatantra storie in sanskrit | चत्वारि मित्राणि

पंचतंत्र की कहानी संस्कृत में हिंदी अनुवाद के साथ

बिलस्य वाणी न कदापि मे श्रुता – हिंदी अनुवाद.

एक जंगल में खरनखर नाम का एक शेर रहता था। एक बार, वह भूख के कारण यहाँ-वहाँ घूम रहा था।

लेकिन उसे कोई जानवर नहीं मिला। सूर्यास्त तक, उसने एक पहाड़ में एक बड़ी गुफा देखी।

उसने वहाँ जाकर सोचा। कुछ जानवर रात तक यहां जरूर आएंगे।

इसलिए, मैं यहां छिपा रहूंगा। तब दधीच नाम का एक सियार, जो उस गुफा में रहता था, आया।

उसने शेर के पैरों के निशानों को देखा, गुफा के अंदर जा रहे थे लेकिन बाहर नहीं आ रहे थे। फिर उसने सोचा।

ओह! यह क्या है? गुफा के अंदर एक शेर हो सकता है। मुझे क्या करना चाहिए? मुझे कैसे पता चलेगा?

इस प्रकार सोचते हुए, गुफा के दरवाजे पर खड़े होकर उसने जोर से पुकारा। हे गुफा ! हे गुफा !

कुछ समय के लिए, वह चुप रहा, और फिर, उसने वही बात कही। हे गुफा! आप बोलते क्यों नहीं?

हर दिन, जब मैं आता हूं, तो में आपको पुकारा करता हूं। और आप मुझे जवाब देते है।

यदि आप मुझे कोई उत्तर नहीं देते हैं, तो मैं दूसरी गुफा में चला जाऊंगा। सियार की बातें सुनकर शेर ने सोचा।

हो सकता है, जब वह आता है, तब, यह गुफा हर दिन जवाब देती है। लेकिन आज, यह मुझसे डर के कारण नहीं बोल रही है।

अथवा ठीक ही यह कहते हैं-

‘भय से डरे हुए मन वाले लोगों के हाथ और पैर से होने वाली क्रियाएँ ठीक तरह से नहीं होती हैं और वाणी भी ठीक काम नहीं करती; कम्पन (घबराहट) भी अध्कि होता है।’

इसलिए, मैं उसे खुद आमंत्रित करूंगा। जब वह यह सुनकर अंदर प्रवेश करेगा तो मैं सियार को खा जाऊंगा।

इस प्रकार, शेर ने दहाड़ लगाई। शेर की दहाड़ की आवाज से गुफा भर गई।

यहां तक ​​कि जंगल में दूर रहने वाले अन्य जानवर भी डर गए। सियार भी भाग गया।

जो आने वाले कल का (आगे आने वाली संभावित आपदा का) उपाय करता है, वह संसार में शोभा पाता है और जो आने वाले कल का उपाय नहीं करता है (आनेवाली संभावित विपत्ति के निराकरण का उपाय नहीं करता) वह दुखी होता है। यहाँ वन में रहते मेरा बुढ़ापा आ गया (परन्तु) मेरे द्वारा (मैंने) कभी भी बिल की वाणी नहीं सुनी गई।

Panchatantra story in Sanskrit with English translation

बिलस्य वाणी न कदापि मे श्रुता – english translation.

In a forest there lived a lion named kharanakhara. Once, he was roaming here and there with hunger.

But he did not find any animal. By sunset, he saw a big cave in a mountain.

He went there and thought. Some animal will definitely come here by night.

Hence, I will stay here hidden. Then a jackal named Dadhipuccha, who lived in that cave, came.

He saw the footsteps of the lion, going into the cave, but not coming out. Then he thought.

Oh ! What is this? There might be a lion inside the cave.mWhat shall I do? How will I know?

Thinking thus, standing at the cave door, he called out aloud. O Cave ! O Cave !

For some time, he kept silent, and again, he said the same thing. O ! why do you not speak?

Every day, when I come, I call you. And you reply me.

If you do not give me a reply, I will go to another cave. On hearing the jackal’s words, the lion thought.

May be, when he comes, then, this cave replies every day. But today, it does not speak because of fear from me.

Or rightly it says-

The actions of the hands and feet of people with fear of fear are not done properly and speech also does not work properly; Vibration (nervousness) is also more.

Hence, I shall invite him myself. I shall eat the jackal when he enters hearing it.

Thus, the lion called out. The cave was filled with the sound of the lion’s roar.

Even other animals that were far away in the forest became scared. The jackal ran away at once.

One who foresees ( acts according to ) the future will succeed. One who doesn’t will regret. I have grown old living in the forest, and have never yet heard the voice of a cave.

यह भी पढ़ें

• बंदर और राजा की कहानी | The King’s Monkey Servant
• The monkey and the wedge | बन्दर और लकड़ी का खूंटा
• pyasa kauwa story in sanskrit | प्यासे कौवे की कहानी

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Sanskrit Essay Collection - संस्कृत निबंध संग्रह

Sanskrit Essay Collection - संस्कृत निबंध संग्रह  संस्कृत के सबसे महत्वपूर्ण निबंधों का संग्रह सभी छात्रों के लिए प्रकाशित किया जा र...

Sanskrit Essay Collection - संस्कृत निबंध संग्रह 

• सुभाष चंद्र बोस संस्कृत निबंध
• महात्मा गांधी संस्कृत निबंध
• चन्द्रशेखर आजाद संस्कृत निबंध
• पर्यावरण पर संस्कृत में निबंध
• पर्यावरण प्रदूषण संस्कृत निबंध
• वसंत ऋतु पर संस्कृत निबंध  (1)
• वसंत ऋतु पर संस्कृत निबंध  (2)
• वर्षा ऋतू पर संस्कृत निबंध
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• समय का महत्व संस्कृत निबंध
• कालिदास पर संस्कृत निबंध
• पुस्तकालय पर संस्कृत निबंध
• मम गृहम संस्कृत निबंध
• मम पाठशाला संस्कृत निबंध
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Sir I need short essay about SARADA DEVI & SHREE RAMAKRISHNA. Please update as soon as possible. Also if you can mailed me.

https://www.hindivyakran.com/2018/02/saraswati-essay-in-sanskrit.html Sharda devi is also known as mata saraswati. You can gat the essay on mata saraswati by following above link.

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कृपया आप 'संस्कृतंं भारतस्य राष्ट्रभाषा भवेत'इस पर एक निबंध लिखेे

कृपया आप भास बाणभट्ट भारवि इस पर संस्कृत मे निबंध तीन पेज़ कल सुबह तक Pleas

निबंध संख्या 50 देखें।

Plaess give me sanskrit essays

a essay 0n ladakh in sanskrit

Sir, please give me a sanskrit essay on CAA

okay i will try

These essays are short and Really helpful. Dhanyavadaha

Thanks Rashmi for such a lovely comment.

Please write about mobile phone in sanskrit

Pls give me Sanskrit essay on doctor

I NEED ESSAY ON SHOPPING MALL

I need an essay on advantages of social media

मम प्रिय भाषा मराठी संस्कृत निबंध

I need an essay on importance of mahakavya and types of mahakavya. Urgent Please

This is truly an exceptional effort. Please accept my heartfelt gratitude. Is it possible to have an essay on 'Ayurveda Ke Laabh' in Sanskrit

Thank you @Rakshita for your lovely comment. I will definitely try my best to provide you essay on ayurveda in sanskrit.

Please send paragraph in Sanskrit about ladakh climate season and vegetation

pls write essay on organic farming

In sanskrit on in Hindi?

HI, I want an essay on Subhashitani in sanskrit. Can you please help me.

I need an essay in Sanskrit on Shakuni of Mahabharat. Can you please assist me? My email is [email protected]. Thanks

I need essay on bhadrinath temple uttarkhand and chamundi temple Karnataka in sanskrit language

Plz send essay on Sangati in Sanskrit Language

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Translation of "doctor" into Sanskrit

चिकित्सक, चिकित्सकः, जायु are the top translations of "doctor" into Sanskrit.

A person who has attained a doctorate, such as a Ph.D. or Th.D. or one of many other terminal degrees conferred by a college or university. [..]

English-Sanskrit dictionary

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Automatic translations of " doctor " into Sanskrit

Translations with alternative spelling

The title of a doctor (whether medical or academic) used before the doctor's name. Abbreviation: Dr, Dr. [..]

"Doctor" in English - Sanskrit dictionary

Currently we have no translations for Doctor in the dictionary, maybe you can add one? Make sure to check automatic translation, translation memory or indirect translations.

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Perspective

When pto stands for 'pretend time off': doctors struggle to take real breaks.

Mara Gordon

A survey shows that doctors have trouble taking full vacations from their high-stress jobs. Even when they do, they often still do work on their time off. Wolfgang Kaehler/LightRocket via Getty Images hide caption

A survey shows that doctors have trouble taking full vacations from their high-stress jobs. Even when they do, they often still do work on their time off.

A few weeks ago, I took a vacation with my family. We went hiking in the national parks of southern Utah, and I was blissfully disconnected from work.

I'm a family physician, so taking a break from my job meant not seeing patients. It also meant not responding to patients' messages or checking my work email. For a full week, I was free.

Taking a real break — with no sneaky computer time to bang out a few prescription refill requests — left me feeling reenergized and ready to take care of my patients when I returned.

But apparently, being a doctor who doesn't work on vacation puts me squarely in the minority of U.S. physicians.

Research published in JAMA Network Open this year set out to quantify exactly how doctors use their vacation time — and what the implications might be for a health care workforce plagued by burnout, dissatisfaction and doctors who are thinking about leaving medicine.

"There is a strong business case for supporting taking real vacation," says Dr. Christine Sinsky , the lead author of the paper. "Burnout is incredibly expensive for organizations."

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Health workers know what good care is. pandemic burnout is getting in the way.

Researchers surveyed 3,024 doctors, part of an American Medical Association cohort designed to represent the American physician workforce. They found that 59.6% of American physicians took 15 days of vacation or less per year. That's a little more than the average American: Most workers who have been at a job for a year or more get between 10 and 14 days of paid vacation time , according to the U.S. Bureau of Labor Statistics.

However, most doctors don't take real vacation. Over 70% of doctors surveyed said they worked on a typical vacation day.

"I have heard physicians refer to PTO as 'pretend time off,'" Sinsky says, referring to the acronym for "paid time off."

Sinsky and co-authors found that physicians who took more than three weeks of vacation a year had lower rates of burnout than those who took less, since vacation time is linked to well-being and job satisfaction .

And all those doctors toiling away on vacation, sitting poolside with their laptops? Sinsky argues it has serious consequences for health care.

Physician burnout is linked to high job turnover and excess health care costs , among other problems.

Still, it can be hard to change the culture of workaholism in medicine. Even the study authors confessed that they, too, worked on vacation.

"I remember when one of our first well-being papers was published," says Dr. Colin West , a co-author of the new study and a health care workforce researcher at the Mayo Clinic. "I responded to the revisions up at the family cabin in northern Minnesota on vacation."

Sinsky agreed. "I do not take all my vacation, which I recognize as a delicious irony of the whole thing," she says.

She's the American Medical Association's vice president of professional satisfaction. If she can't take a real vacation, is there any hope for the rest of us?

I interviewed a half dozen fellow physicians and chatted off the record with many friends and colleagues to get a sense of why it feels so hard to give ourselves a break. Here, I offer a few theories about why doctors are so terrible at taking time off.

We don't want to make more work for our colleagues

The authors of the study in JAMA Network Open didn't explore exactly what type of work doctors did on vacation, but the physicians I spoke to had some ideas.

"If I am not doing anything, I will triage my email a little bit," says Jocelyn Fitzgerald , a urogynecologist at the University of Pittsburgh who was not involved in the study. "I also find that certain high-priority virtual meetings sometimes find their way into my vacations."

Even if doctors aren't scheduled to see patients, there's almost always plenty of work to be done: dealing with emergencies, medication refills, paperwork. For many of us, the electronic medical record (EMR) is an unrelenting taskmaster , delivering a near-constant flow of bureaucratic to-dos.

When I go on vacation, my fellow primary care doctors handle that work for me, and I do the same for them.

But it can sometimes feel like a lot to ask, especially when colleagues are doing that work on top of their normal workload.

"You end up putting people in kind of a sticky situation, asking for favors, and they [feel they] need to pay it back," says Jay-Sheree Allen , a family physician and fellow in preventive medicine at the Mayo Clinic.

She says her practice has a "doctor of the day" who covers all urgent calls and messages, which helps reduce some of the guilt she feels about taking time off.

Still, non-urgent tasks are left for her to complete when she gets back. She says she usually logs in to the EMR when she's on vacation so the tasks don't pile up upon her return. If she doesn't, Allen estimates there will be about eight hours of paperwork awaiting her after a week or so of vacation.

"My strategy, I absolutely do not recommend," Allen says. But "I would prefer that than coming back to the total storm."

We have too little flexibility about when we take vacation

Lawren Wooten , a resident physician in pediatrics at the University of California San Francisco, says she takes 100% of her vacation time. But there are a lot of stipulations about exactly how she uses it.

She has to take it in two-week blocks — "that's a long time at once," she says — and it's hard to change the schedule once her chief residents assign her dates.

"Sometimes I wish I had vacation in the middle of two really emotionally challenging rotations like an ICU rotation and an oncology rotation," she says, referring to the intensive care unit. "We don't really get to control our schedules at this point in our careers."

Once Wooten finishes residency and becomes an attending physician, it's likely she'll have more autonomy over her vacation time — but not necessarily all that much more.

"We generally have to know when our vacations are far in advance because patients schedule with us far in advance," says Fitzgerald, the gynecologist.

Taking vacation means giving up potential pay

Many physicians are paid based on the number of patients they see or procedures they complete. If they take time off work, they make less money.

"Vacation is money off your table," says West, the physician well-being researcher. "People have a hard time stepping off of the treadmill."

A 2022 research brief from the American Medical Association estimated that over 55% of U.S. physicians were paid at least in part based on "productivity," as opposed to earning a flat amount regardless of patient volume. That means the more patients doctors cram into their schedules, the more money they make. Going on vacation could decrease their take-home pay.

But West says it's important to weigh the financial benefits of skipping vacation against the risk of burnout from working too much.

Physician burnout is linked not only to excess health care costs but also to higher rates of medical errors. In one large survey of American surgeons , for example, surgeons experiencing burnout were more likely to report being involved in a major medical error. (It's unclear to what extent the burnout caused the errors or the errors caused the burnout, however.)

Doctors think they're the only one who can do their jobs

When I go on vacation, my colleagues see my patients for me. I work in a small office, so I know the other doctors well and I trust that my patients are in good hands when I'm away.

Doctors have their own diagnosis: 'Moral distress' from an inhumane health system

But ceding that control to colleagues might be difficult for some doctors, especially when it comes to challenging patients or big research projects.

"I think we need to learn to be better at trusting our colleagues," says Adi Shah , an infectious disease doctor at the Mayo Clinic. "You don't have to micromanage every slide on the PowerPoint — it's OK."

West, the well-being researcher, says health care is moving toward a team-based model and away from a culture where an individual doctor is responsible for everything. Still, he adds, it can be hard for some doctors to accept help.

"You can be a neurosurgeon, you're supposed to go on vacation tomorrow and you operate on a patient. And there are complications or risk of complications, and you're the one who has the relationship with that family," West says. "It is really, really hard for us to say ... 'You're in great hands with the rest of my team.'"

What doctors need, says West, is "a little bit less of the God complex."

We don't have any interests other than medicine

Shah, the infectious disease doctor, frequently posts tongue-in-cheek memes on X (formerly known as Twitter) about the culture of medicine. Unplugging during vacation is one of his favorite topics, despite his struggles to follow his own advice.

His recommendation to doctors is to get a hobby, so we can find something better to do than work all the time.

"Stop taking yourself too seriously," he says. Shah argues that medical training is so busy that many physicians neglect to develop any interests other than medicine. When fully trained doctors are finally finished with their education, he says, they're at a loss for what to do with their newfound freedom.

Since completing his training a few years ago, Shah has committed himself to new hobbies, such as salsa dancing. He has plans to go to a kite festival next year.

Shah has also prioritized making the long trip from Minnesota to see his family in India at least twice a year — a journey that requires significant time off work. He has a trip there planned this month.

"This is the first time in 11 years I'm making it to India in summer so that I can have a mango in May," the peak season for the fruit, Shah says.

Wooten, the pediatrician, agrees. She works hard to develop a full life outside her career.

"Throughout our secondary and medical education, I believe we've really been indoctrinated into putting institutions above ourselves," Wooten adds. "It takes work to overcome that."

Mara Gordon is a family physician in Camden, N.J., and a contributor to NPR. She's on X as @MaraGordonMD .

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Essay, Paragraph or Speech on “If I Were a Doctor” Complete English Essay, Speech for Class 10, Class 12 and Graduation and other classes.

If I Were a Doctor

A doctor is perhaps the most useful member of the society. He is an angel for his patients as he draws them out of the jaws of death. He works with a missionary zeal and sacrifices his comforts to the service of mankind. Even at odd hours he is prepared to attend to the patients. His mission is to restore his patients’ health. He reinvokes in his patients a desire to live and live healthy and purposefully. Such doctors are few and far between.

If I become a doctor, I will never ignore or forget the oath I undertook to serve ailing human beings to the best of my ability selflessly and without any ulterior purpose. To be so will minimize my wants. This will prevent me from making my profession a money-minting machine. My fees will be moderate and the poor will be treated free of charge. When I have no lure for money I will be able to imbibe the qualities of sympathy, kindness and love and make them an integral part of my personality. For home visits I will not charge more.

I will try to make every season healthy. My stress will be on prevention. I will teach people hygiene and sanitation and use of certain medicines as first aid. I will remain true to my profession and will not recommend medicines that guarantee a good commission for me. I will respect the tests done by the established laboratories and will not ask my patients to undergo tests again and that too from the particular labs.

I will keep my desire to learn and amass new knowledge alive and will remain a student all my life. I will have update knowledge.

I will not issue false medical certificate to people. Moreover, I will not keep the relatives of the sick in darkness and tell them the real condition of the sick.

I pray to God to give me strength enough to follow the ideals set by myself.

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commentscomments

It was a good essay but there’s a problem there. Why you have taken ‘he’ as a pronoun for doctors? I mean there are so much successful female doctors present out there. Maybe you’ve done it by mistake. Hope it’s the only matter.

The essay is fantastic 😍. But I wouldn’t say I like it because you only used male pronouns to complete the essay. You should use both like he/she is an angel to their patients.

This is to good at all and I wouldn’t ask you that the female also have power to become a doctor Thank you

The essay is best.

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Sanskrit Essays संस्कृतभाषायां निबन्धाः

Learn about many different Sanskrit essays with translation in Hindi and English. हिंदी और अंग्रेजी में अनुवाद के साथ कई अलग-अलग संस्कृत निबंधों के बारे में जानें। Essays in Sanskrit are called as “संस्कृतभाषायां निबन्धाः”. 

An essay is a piece of content which is written from the perception of the writer. Essays can be of different types, long or short, formal or informal, biography or autobiography etc. 

These are useful for Sanskrit students and others interested in learning Sanskrit.

Savitribai Phule

Sanskrit Essay on Savitribai Phule, with translation in English, and Hindi. | सावित्रीबाई फुले पर संस्कृत में निबंध। | सावित्रीबाईफुलेमहोदया इति विषये संस्कृते निबन्धः।

Essay on Internet in Sanskrit, English, and Hindi. | इंटरनेट पर संस्कृत निबंध | अन्तर्जालम् इति विषये संस्कृते निबन्धः

Importance of Machines

Essay on Importance of Machines in Sanskrit, English, and Hindi. | यंत्रों का महत्व पर संस्कृत निबंध | यन्त्राणां महत्त्वम् इति विषये संस्कृते निबन्धः

Importance of Art

Essay on Importance of Art in Sanskrit, English, and Hindi. | कला का महत्व पर संस्कृत निबंध | कलानां महत्त्वम् इति विषये संस्कृते निबन्धः

Republic Day of India

Essay on Republic Day of India in Sanskrit, English, and Hindi translation. | गणतंत्र दिवस पर संस्कृत निबंध | गणतन्त्रदिनम् इति विषये संस्कृते निबन्धः

Examination

Essay on Examination in Sanskrit, English, and Hindi with transliteration. | परीक्षा पर संस्कृत निबंध | परीक्षा इति विषये संस्कृते निबन्धः

Pandita Ramabai

Essay On Pandita Ramabai in Sanskrit, English, and Hindi with transliteration. | पंडिता रमाबाई पर निबंध | पण्डिता रमाबाईमहोदया इति विषये संस्कृते निबन्धः

Essay on Cricket in Sanskrit, English, and Hindi translation. | क्रिकेट पर संस्कृत निबंध | क्रिकेटक्रीडा इति विषये संस्कृते निबन्धः

Teachers Day

Essay On Teachers Day in Sanskrit, English, and Hindi with transliteration. | शिक्षक दिवस पर निबंध | शिक्षकदिनम् इति विषये संस्कृते निबन्धः

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Other Interesting topics

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As we are an honest and well-paying essay writer service, writers come flying our way. Nonetheless, in the writers' community, we are known for our strict selection process. You as a client can be sure that you will be working with the best paper writer in the game no matter your subject or the difficulty of the task as all our writers go through testing and have their degrees checked. Only 3% of all applicants are accepted to work with us and even these 3% have a training program and a two-month trial period ahead. We value our reputation and only hire true experts with years of experience in academic writing behind their backs. Nonetheless, being a professional writers service has its challenges. For example, as our employer expectations are high, not all writers can handle the challenge of creating zero-plagiarism essay writing content in a short time frame, so as leading writing services we must keep everything in control.

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