Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

* The vapoury or cloudy forms in the welkin that are continually changing and disappearing for giving place to new shapes are, in the popular estimation, the man¬ sions of the Gandharoas, an order of beings intermediate between humanity and the Devas. They are called Gandharvanagaras or Gandharvapuras, and they stand as types of all transitory and fleeting things. What is said in these two Verses is that both as regards the cure of the most serious diseases and the rapid aggravation of those that are easy of cure, the cause is always the physician who has taken the treatment in his hands, irrespective of the three others, viz., the patient, nurse, and drugs. — T.

f ‘ Aniyatayusham, &e.’ The true theory of destiny is that though everything is predestined, yet exertion is required to bring about what is ordained. One is predestined to be wealthy ; but he should, for all that, exert himself legimitately in money-making pursuits instead of shutting himself up in a cave. This modified theory of destiny is accepted by the son of Atri. A person dies by calling in an ignorant physician. His death is the result of the allotted period of his life having run out. Still, exertion was necessary to bring about . this consequence. Hence, the patient himself who dies is to blame for having summoned such a physician ; and the physician himself is to blame for having undertaken to treat the former when he is destitute of the proper qualifications. — T.

$ ‘ Pranabhisarah ’ is one who compels the outgoing life breaths to return. — T.

cearaka-samhitA. 105

(disease), and curing diseases so effectually that they may not re¬ appear, is the foremost of his class and deserves to be the king’s physician,*17

Weapons, the scriptures, and water, in the matter of their merit and demerit, depend upon the quality of the person that bears them. Hence, for the purpose of treatment, one should first cleanse one’s understanding. ■f1 8

That physician who possesses these six qualifications, viz., knowledge (of the scriptures bearing on the Science of Life), the faculty of reasoning (drawing inferences from established proposi¬ tions), conversance with other branches of knowledge, memory, an aptitude for treating disease, and repeated experience of treat¬ ment, can accomplish everything (in his line). f1 9

Hence, any of these, viz., knowledge, a good understanding, large experience, facility acquired by practice, success (in treat¬ ment), and connection with good preceptors, would explain the etymology of the word Vaidya (physician).20

He who possesses these auspicious qualifications beginning with knowledge deserves the designation of Vaidya which has been thus formed ; and such a person is really the giver of both life and happiness.21

The scriptures are as light for discovering objects. His own understanding is like the eye. The physician, by undertaking to

* Some physicians are skilful in diagnosis ; and some are skilful in treatment. To become skilful in both diagnosis and treatment is to become a royal physician. _ T.

t What is said here is this : weapons may be borne by good men or bad men. If borne by the former, they may be productive of benefit ; if by the latter, they may cause much sorrow to others. Compare good Kshatriyas armed with weapons and robbers similarly armed. Water also, if brought by an unclean person, becomes unclean ; if by a clean person, it becomes clean and serviceable. Similarly, the scriptures, in the hands of evil-disposed persons, become sources of injury to the world. In the hands of good men, they become the means of great good. One’s intelligence or understanding is the pdtra or vessel for holding the scriptures. Hence, one should first cleanse that intelli¬ gence or understanding before one can hope to do good by the Ayurveda when called upon to treat disease. — T.

t ‘ Vijnanam ’ is explained by the Commentator as ‘ castrantarajnanam ‘tatparata ’ as excess of ‘ prayatna ’ in the treatment of disease'; and * kriya ’ as ‘ punah punah chikitsa karanam.’ — T.

p. 14

p. 106

CHAR A KA -SA M HI TA

treat disease after having properly equipped himself with these two, incurs no blame.22

Since the three requisites of treatment, (viz., patient, nurse, and drugs), are completely dependant on the physician, therefore, the physician should exert his best in the matter of those qualifica¬ tions that constitute his wealth.23

The physician’s behaviour should consist of these four things : friendliness towards the patient ; compassion for him ; an enthu¬ siasm in respect of such diseases as are curable ; and unwilling¬ ness to treat such creatures as are on the point of death.*24 ( Here occurs a summary in Verse).