Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

Thou shouldst (during the period of pupilage) lead the life of a Brahmachdrin. Thou shouldst wear a beard and mustache (with¬ out submitting to the operations of the barber). Thou shouldst always tell the truth. Thou shouldst abstain from meat and from unclean diet (of every kind). Thou shouldst not harbour envy.* t Some accounts maintain that Dhanwantari is the grandson of Brahman. He is the greatest of the professors and practitioners of the Science of Medicine. To this day, when medicines are administered to any patient, the latter (or, in case of inability, his friends and relatives), utter the words — ■' Victory to Dhanwantari ’ — and then takes it.— T.

+ This rite consists in inviting a number of Brahmanas, making them gifts, and obtaining their benedictions. The rite of ' Swastivachana ’ is prescribed for all undertakings of an important kind. The idea is that the Brahmanas, by uttering their benedictions, contribute to the success of every scheme. — T.

* I • e., feel unhappy at other people’s happiness. — T.

C II A RAKA-SAM I H TA.

p. 553

Thou shouldst not bear any weapon. There should be nothing which thou shouldst not do at my command except acts hostile to the king, or acts that may lead to another person’s death, or acts that are heinous sins, or acts productive of great harm. Thou shouldst give all (thou mayst get) unto me. Thou shouldst always regard me as the foremost of persons. Thou shouldst always hold thyself in subjection to me. Thou shouldst always bear thyself in a way that is agreeable and beneficial to me. Thou shouldst behave as a son, as a slave, as a suppliant, towards me while thou livest with me. Thou shouldst be free from impatience.* Thou shouldst always be attentive. Thou shouldst do every thing with mind with¬ drawn from all things (and concentrated upon what thou dost). Thou shouldst behave with humility. Thou shouldst act after reflection. Thou shouldst not murmur at or find fault with my orders. Thou shouldst do everytlung with my permission.9

Whether or not 1 impose my command on thee before, thou shouldst always, to the best of thy might, strive to achieve the purposes of thy preceptor.

If thou desirest to achieve success of treatment, earn wealth, acquire celebrity, and win Heaven hereafter, thou shouldst, rever¬ encing kine and Brahmanas above all, always seek, whether stand¬ ing or sitting, the good of all living creatures.

Thou shouldst, with thy whole heart, strive to bring about the cure of those that are ill.

Even for the sake of thy life thou shouldst not drain those that are ill*

Thou shouldst not, even in imagination, know another man's wife.

Thou shouldst not, similarly, appropriate other people’s posses¬ sions.

t Some texts read ‘ samutsakena ’ for ‘ anutsakena.’ If the former reading be accepted, the meaning would be ‘ thou shouldst be always eager ( to do my bidding. — T.

*1. e., suck out or extort their substance. A little may betaken, but not much. — T.

p. 554

CHAR A KA-SA MHITA.

Thou shouldst always clad thyself in homely attire.

Thou shouldst not keep any connection with publicans, or sinful men, or with those that are abettors of sinful behaviour.

Thou shouldst speak words that are soft, unstained by im¬ purity (obscenity), fraught with righteousness, incapable of giving pain to pthers, worthy of praise, truthful, beneficial, and properly weighed or measured. f

Thou shouldst always conduct thyself taking note of place and time.

Thou shouldst always act heedfully.J

Thou shouldst always strive to acquire knowledge, to cast off sloth (and exert manfully), to keep ready with thee the imple¬ ments and medicines thou mayst require. §

Thou shouldst never administer medicines unto those that have incurred the displeasure of the king, or those that are ill-dis¬ posed towards the king, or those that have incurred the displeasure of the great, or those that are ill-disposed towards them.^[

So also thou shouldst not administer medicines unto those that are of exceedingly perverse, or wicked, disposition, or those that are exceedngly poor, or those that never vindicate their character when it is aspersed, or those that are on the point of death, or those that have not their masters near them, or those women that have not their husbands or other guardians near them.10*

-j- ‘ Mita ’ is weighed or measured. The idea is the reverse of loquacity or babbling. — T,

J ‘ Smritimata ’ literally, ‘ with thy memory about thee.’ Hence, heedf ully, or not heedlessly. — T,