The Compendium of Caraka 6.1.4

Now we shall explain the quarter on rejuvenatives regarding the origin of Āyurveda.
By the power of these herbs, for you who abide in your proper duties,
all good without exception will be attained.
Indeed, these herbs that grow in [proper] regions can be used
by forest dwellers and householders who are self-restrained and disciplined.
As for those which are of milder potency owing to the qualities of their soil
and moderate cultivation, their procedure should be known as the very same.
For those who are unable to seek them out or use them, yet desire well-being,
this other procedure of rejuvenatives is praised:
Take the ten strength-promoting, life-promoting, and bulk-promoting [herbs],
and those that maintain youth; and khadira, asana,
dates, madhūka, mustā, utpala,
mṛdvīkā, viḍaṅga, vacā, citraka,
śatāvarī, payasyā, pippalī, joṅgaka,
ṛddhi, nāgabalā, dvāradā, dhava,
triphalā and kaṇṭakārī, vidārī, sandalwood,
sugarcane, roots of śara, śrīparṇī, tiniśa,
and palāśa alkali—the juices of these should be taken separately,
and one-pala portions of each of them, with four times as much cow’s milk,
two pātras of sesamum oil, and two of cow's ghee.
All that should be cooked together, and one should remove the well-prepared unctuous substance.
To it, one āḍhaka of powder of āmalakī soaked one hundred times
in its own juice alone should be added, along with one āḍhaka of fresh honey,
one pātra of powdered sugar, and one prastha
of tugākṣīrī together with pippalī; and that, thoroughly combined, should be placed
in a very clean earthenware jar that has been soaked with ghee for half a month.
Thereafter, one should administer a dose commensurate with one’s digestive fire,
having thrown in a sixteenth part of powders of gold, copper, coral,
iron, quartz, pearls, lapis lazuli, conch, and silver;
and having abandoned exertion and sexual intercourse,
one should eat ṣaṣṭika rice with milk and ghee after each meal is digested.

It pacifies all diseases, is aphrodisiac, supreme for longevity,
bestows strength of mind, memory, body, digestive fire, intellect, and senses,
is supremely invigorating, produces complexion and voice,
allays poison and ill fortune, and bestows mastery over all speech.
Accomplishment of goals, fresh youth, affection of people, and renown in the world—
all this is attained by those who properly employ this holy rejuvenative of generous potency.
(Thus ends another rejuvenative declared by Indra.)
For those who are capable, free from disease, wise, self-controlled,
possessing leisure and attendants, entering an enclosure is wholesome.
For those who are otherwise, however, the procedure exposed to sun and wind is prescribed;
of the two, the former procedure is superior, but it is very difficult to perform.
If diseases should arise from a failure in the procedure of rejuvenatives,
one should discontinue the rejuvenative and administer medicine appropriate to them.
One who speaks the truth, is free from anger, abstains from liquor and sexual intercourse,
non-violent, free from overexertion, tranquil, speaking kindly,
devoted to japa and cleanliness, steadfast, constantly generous, ascetic,
devoted to worshipping the gods, cows, brahmins, teachers, elders, and the aged,
ever devoted to non-cruelty, ever compassionate,
equal in waking and sleep, constantly consuming milk and ghee,
knowing the measure of place and time, knowing proper application, free from egotism,
proper in conduct, not corrupt, with senses directed inward to the self,
reverent toward elders, believers, and self-controlled persons,
and devoted to textbooks of dharma: such a man one should know as a constant rejuvenative.
He who, endowed with all these qualities assembled together, employs a rejuvenative,
attains all the qualities of a rejuvenative as described.
(Thus ends the rejuvenative of conduct.)
Without expelling, at least in a general way, bodily and mental flaws,
a person is never joined with the qualities of a rejuvenative.
For regimens meant for the extension of lifespan and the eradication of old age and disease
succeed only for those whose minds and bodies are purified, and who are self-restrained.
All this should not be spoken to those ruined in soul,
to those free from ailment, to non-twice-born men, and to those in whom there is no desire to serve.

Whatever formulations of rejuvenatives and aphrodisiacs are recognized,
and whatever medicine there is for disorders—all that depends upon the physician.
Therefore, the wise person should worship the master of life, who is intelligent
and has crossed over the Veda, with utmost devotion, as the lord of the gods worshipped the Aśvins.
The Aśvins are traditionally remembered as the physicians of the gods and bearers of the sacrifice;
for the head of the sacrifice was severed, and by the two of them it was put back together.
The teeth of Pūṣan were shattered, and the eyes of Bhaga were lost,
and the stiffness of the arm of the Wielder of the Thunderbolt was treated by those two alone.
And the cold-rayed moon, seized by royal consumption,
was treated, and Chandra, fallen from Soma, was made happy once again by the two.
Bhārgava Cyavana, lustful and grown old, had undergone transformation
and was stripped of complexion and voice; he was made young again by the two.
By these and many other deeds, the two best of physicians
became exceedingly worthy of worship by the great-souled [gods] headed by Indra.
Portions, hymns, mantras, and various offerings of oblations,
as well as tawny-colored animal offerings, are prepared for the two of them by the twice-born.
And at the morning pressing, Śakra drinks the soma together with the two Aśvins;
and at the Sautrāmaṇī, the Blessed One rejoices with the Aśvins.
Indra, Agni, and the Aśvins are praised above all by the twice-born;
for in the Vedic words, other deities are not praised in such a manner.
If the Aśvins are thus worshipped as physicians by the unaging, immortal,
steadfast gods together with their overlord, with self-restraint,
how much more should physicians be worshipped with utmost devotion by mortals,
who are subject to death, disease, and old age, mostly filled with misery, and seeking happiness?
A twice-born man of good character, intelligent, attentive, who has mastered the scriptures,
should be worshipped by living beings like a guru, for he is remembered as the master of life.
Upon the completion of learning, the physician's second birth is spoken of;
for one obtains the title of 'physician' [by education], not by previous birth.

At the completion of study, either the divine nature or that of the ṛṣis
surely enters [him] through knowledge; therefore, the physician is traditionally called twice-born.
No wise person desiring non-transitory life
should covet [his wealth], revile him, or act unfavorably toward the master of life.
When treated, whether having promised or not having promised,
whatever man does not make an offering to the physician has no atonement here.
A physician also, striving, should indeed protect from afflictions
all sick persons like his own sons, desiring unsurpassable virtue.
For the sake of virtue and for the sake of wealth and desire, Āyurveda was proclaimed
by the great ṛṣis dedicated to virtue, who desired the imperishable abode.
Not for the sake of wealth, nor even for the sake of desire, but out of compassion for living beings—
he who engages in medicine [for this reason] surpasses all.
Those who, on the other hand, trade in medicine as merchandise for livelihood
abandon a heap of gold and attend upon a heap of dust.
Cutting the nooses of Yama for those being dragged by severe diseases
to the abode of Yama, he who bestows life—
no giver of virtue and wealth equal to him is found here;
for no gift is superior to the gift of life.
Thinking that compassion for living beings is the highest virtue, he who conducts himself
by medicine achieves his aim and enjoys absolute happiness.
Whatever the lord of the immortals spoke concerning the origin of Āyurveda
to the accomplished celibates, all that has been fully revealed.