Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

One does not become a Vaidya by only one’s previous (or actual) birth.* 74

Upon the completion (of the acquisition by him) of Vedic lore, the mind described as Brahmya, or as appertaining to that of a RishT, verily enters the person in consequence of such lore. Hence, one who is a Vaidya is said to have three births.f 75

(Hence) one that is endued with intelligence and desirous of longevity should never cherish evil intentions towards a preceptor of the Science of Life, or speak ill of him, or do any injury.^ 76

That person cannot free himself (from sin) who, being treated by a physician, does not come to his service (at the time of need) whether he hears of it or not. 77

The physician also, who desires to win merit of the highest order, should, with tender care, protect all his patients, like his own children, from diseases.§ 78

The great sages, who were desirous of attaining to that goal (or status) which knows no change, and who had piety for their sole aim, regenerate order ;’ hence a BrShmana, or a Kshatriya, or a Vaidya. The reading ‘trijatih’ seems to be ungrammatical. ‘Jatih’ always means birth ; it was never, in ancient literature, used to imply caste, for which the word was ‘Varna.’ By adopting the reading ‘trijati’ Gangadhara wishes to bring in the modern Vaidyas who are a mixed class.

In Pauranic literature, many passages occur which forbid Brahmanas from becoming physicians. In fact, a Brahmana, according to these authorities, falls away from his high status by becoming a physician. — T.

* The second line is differently read in some editions. If that reading be adopted, the meaning will be, — ‘only such a man deserves the appellation of Vaidya ; one cannot become a Vaidya by heredity.’ This, perhaps, does not differ materially from the sense of the reading adopted by us.

The fact is, Brahmanas, Kshatriyas, and Vaigyas are said to have two births : I. actual birth upon delivery by the mother, and 2, investiture with the sacred thread, on which occasion the Gayatri is communicated. Besides these two, the physician is said to have an additional birth, viz, upon the completion of his studies, or the attainment of his lore. — T t As to various kinds of mind, viz., Brahmya, &c.. Vide Lesson IV,(jiarirasthana,<r«fe. — T.

t ‘Anitwaram’ implies ‘agatwaram’, i. e. the reverse of transitory. It qualifies ‘5yus.’

‘Abhidhy5et’ does not mean here coveting the wealth of the physician, but cherishing evil intentions towards him. — T.

§ Gangadhara reads, — ‘Ichcchannayuranuttamam.’ It means ‘desirous of longevity.’ This can hardly be correct. The other reading, which we adopt, is -Ichcchandharmamanutamam’, i. e., ‘desirous of merit of the highest order.’ — T.

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CHARAKA-SAMHITA..

promulgated the Science of Life for the sake of piety, wealth, and enjoyment. 79

That physician who, not for self-interest, neither for his own enjoyments, but out of compassion for creatures, devotes himself to treatment, excels all (people).* 80

Those physicians who, for the sake of their living, sell treatment as an article of trade, (may be said to) throw off heaps of gold and accept heaps of ashes in return. 8i

The physician cutting the very chains of Yama (the destroyer of creatures) gives life to one that is being hauled towards the abode of the son of Vivaswat by means of terrible diseases. 82

Another giver of piety and wealth like a physician cannot be conceived of in this world, since there is no gift which excels the gift of life — (for the gift of life involves the gift of piety and wealth, since it is the living alone that can acquire these). s3

He who, thinking that compassion for creatures is the supreme virtue, devotes .himself to treatment, has his ends (of life) accom¬ plished and enjoys eternal felicity. 84

{Here are two verses containing a summary.)

The source of the Science of Life, the auspicious ordinances about the celestial herbs, and the jewel of all the Rasayanas which is wed¬ ded to success, and which, indeed, differs very little from Nectar itself in its virtues, and which is inculcated by the chief himself of the immortals unto Brahmacharins endued with success of penances, — all these have been declared in this Section called ‘Ayurveda-samutthana’ (by Punarvasu). 1-2

Thus ends the fourth section of Rasayana, called ‘ Ayurvedasamutthana. ’f

Thus ends Lesson I, called ‘Rasayana’, in the Division ' called ‘Chikitsa’, of Agnivega’s treatise as revised by Charaka.