Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

The twin Acwins are celestial physicians. It has been said that they are partakers of a share of the offerings made in sacrifices. (In days of yore) when the head of Sacrifice had been severed from his body, it was the Acwins who fixed it again on the trunk. 63

The broken teeth of Pushan, the torn-out eyes of Bhaga, and the ^stupefaction of the arms of the wielder of the thunder-bolt, were treated by them.* 64

The deity also of cool rays (viz., Soma) was treated by them when he was seized by phthisis. Verily, when Chandra was (in consequence of phthisis) divested of his handsome features, it was the Agwins who restored him to happiness (by curing him of his malady). 65

Chyavana, the son of Bhrigu, had not given up desire when he had become old and been overtaken by ugliness, and when he had been afflicted by loss of complexion and voice. It was the Agwins. who restored him to youth once more.f 66

Those foremost of physicians, by these and diverse other acts (of success in treatment) became objects of worship with many highsouled deities and others having Indra for their first. 67

‘Adwijatibhyah’ implies ‘to those who are not twice-born ones’, i. e., Qudras.

It is not clear whether ‘arujebhyah’ qualifies ‘adwijatibhyah.’ If it does, the meaning is ‘healthy (Judras.’— T.

* The allusion is to the destruction of the sacrifice performed by Daksha. Mahadeva, having been excluded from that sacrifice, destroyed it in wrath.

Sacrifice, in his embodied form, sought to fly away, but Mahadeva pursued him and severed his head from the trunk. The teeth of Pushan were dragged out ; the eyes of Bhaga were torn out the arms of Indra were stupefied. The celestial physicians restored to Sacrifice his head, to Pushan his teeth, and to Bhaga his eyes. They also cured the para¬ lysed arms of Indra. — T.

t Chyavana had married a beautiful princess, Sukanya, in the full bloom of youth. The Agwins, who had been excluded by Indra from participating in sacrificial offerings, sought the aid of Chyavana and made him a young man by their medicaments. The Rishi, in return, forced Indra to restore their rights.— T, ro68

CHAR AKA -SAM HIT A

Rites relating to the acceptance of offerings, hymns, various Man¬ tras (sacred texts), libations of clarified butter, the fragrant smoke of incense, and animals are devised for them by Brahmans.* * * § 68

Every morning, at ‘Savana’, Indra drinks ‘soma’ with the Agwins. In sacrifices, again, the illustrious chief of the deities makes himself merry with the Agwins in his company .f 6g

Like Indra and Agni, the Agwins also are praised by the Brah¬ mans. They are praised in Vedic words. Verily, other deities are not praised in similar language.* 7°

Verily, the Agwins, those celestial physicians, are worshipped with devotion by the deities with their chief (Indra) at their head, they who are immortal, who transcend decrepitude, and who are above change. 7i

Why then should not physicians be worshipped by men, to the best of their power, who are liable to death and disease and decrepit tude, who are exposed to every misery, and who are desirous of obtaining happiness ? 72

It has been declared that one who is a preceptor of the Science of Life, who is possessed of pure conduct, who is endued with intelli¬ gence, who is devoted (to the science he professes), who belongs to the regenerate orders, and who has thoroughly mastered the scrip¬ tures (bearing upon his science), should be worshipped by all persons even as a Guru is worshipped. § 73

Upon the completion (of the acquisition by him) of Vedic lore, the physician’s third birth, it is said, takes place.

* ‘Grahah’ is explained as implying ‘Grahanavidhayah’, that is, rites relating to the acceptance of offerings. The fact is, when offerings are made to the deities, these are never accepted unless proper rites be devised and proper mantras be uttered. What is said in this verse is that the Brahmans have devised proper ceremonials for the worship of the Agwins. — T, t The object of this verse is to show the respect in which the Agwins are held. They are praised, like Indra and Agni, in Vedic language. Other deities are praised in ‘Laukika’ or common speech. The commentatos do not point out this implied difference.— T.

t The word ‘savana’ generally implies a bath. It is doubtful in what sense it is used here. The commentators do not clear the difficulty. It stands here, probably, for a puri¬ ficatory bath, or a Vedic rite.

•Sautramani’ was. a kind of sacrifice. It is used here for all sacrifices in general. — T.

§ This verse is important for more than one reason, for the question — who can be a physi¬ cian — is answered here. Some texts read ‘dwijati’ ; Gangadhara reads ‘trijati.’ If the iormer reading be adopted, the meaning would be ‘one belonging to the twice-born o*

CHARAKA-SAMHITA,

p. 1069

In the absence of Vedic lore the word ‘Vaidya’ can never be applied to one.