[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Medicine](https://indike.org/pramana/in.med) › [Early and ascribed compendia](https://indike.org/pramana/in.med.samhita) › [The Compendium of Caraka](https://indike.org/pramana/in.med.samhita.caraka) › 6.1.4 # The Compendium of Caraka 6.1.4 Carakasaṃhitā 6.1.4 - **Language:** Sanskrit ### [6.1.4.1](https://indike.org/pramana/in.med.samhita.caraka.6.1.4.1) athāta āyurvedasamutthānīyaṃ rasāyanapādaṃ vyākhyāsyāmaḥ// auṣadhīnāṃ prabhāveṇa tiṣṭhatāṃ sve ca karmaṇi/ bhavatāṃ vikhilaṃ śreyaḥ sarvamevopapatsyate// vānaprasthairgṛhasthaiśca prayatairniyatātmabhiḥ/ śakyā auṣadhayo hyetāḥ sevituṃ viṣayābhijāḥ// &yāstu kṣetraguṇaisteṣāṃ madhyamena ca karmaṇā/ mṛduvīryatarāstāsāṃ vidhirjñeyaḥ sa eva tu// &\`tāstu' iti pā-. paryeṣṭuṃ tāḥ prayoktuṃ vā ye 'asamarthāḥ sukhārthinaḥ/ rasāyanavidhisteṣāmayamanyaḥ praśasyate// balyānāṃ jīvanīyānāṃ bṛṃhaṇīyāśca yā daśa/ vayasaḥ sthāpanānāṃ ca khadirasyāsanasya ca// kharjūrāṇāṃ madhūkānāṃ mustānāmutpalasya ca/ mṛdvīkānāṃ viḍaṅgānāṃ vacāyāścitrakasya ca// śatāvaryāḥ payasyāyāḥ pippalyā joṅgakasya ca/ ṛddhyā nāgabalāyāśca dvāradāyā dhavasya ca// triphalākaṇṭakāryośca vidāryāścandanasya ca/ ikṣūṇāṃ śaramūlānāṃ śrīparṇyāstiniśasya ca// rasāḥ prthak pṛthaggrāhyāḥ palāśakṣāra eva ca/ eṣāṃ palonmitān bhāgān payo gavyaṃ caturguṇam// dve pātre tilatailasya dve ca gavyasya sarpiṣaḥ/ tat sādhyaṃ sarvamekatra susiddhaṃ snehamuddharet// tatrāmalakacūrṇānāmāḍhakaṃ śatabhāvitam/ svarasenaiva dātavyaṃ kṣaudrasyābhinavasya// śarkarācūrṇapātraṃ ca prasthamekaṃ pradāpayet/ tugākṣīryāḥ sapippalyāḥ sthāpyaṃ saṃmūrcchitaṃ ca tat// sucaukṣe mārtike kumbhe māsārdhaṃ ghṛtabhāvite/ mātrāmagnisamāṃ tasya tata ūrdhvaṃ prayojayet// hematāmrapravālānāmayasaḥ sphaṭikasya ca/ muktāvaidūryaśaṅkhānāṃ cūrṇānāṃ rajatasya ca// prakṣipya ṣoḍaśīṃ mātrāṃ vihāyāyāsamaithunam/ jīrṇe jīrṇe ca bhuñjīta ṣaṣṭikaṃ kṣīrasarpiṣā// > 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. > — English (machine translation) (machine translation) ### [6.1.4.2](https://indike.org/pramana/in.med.samhita.caraka.6.1.4.2) sarvarogapraśamanaṃ vṛṣyamāyuṣyamuttamam/ sattvasmṛtiśarīrāgnibuddhīndriyabalapradam// paramūrjaskaraṃ caiva varṇasvarakaraṃ tathā/ viṣālakṣmīpraśamanaṃ sarvavācogatapradam// siddhārthatāṃ cābhinavaṃ vayaśca prajāpriyatvaṃ ca yaśaśca loke/ prayojyamicchadbhiridaṃ yathāvadrasāyanaṃ brāhmamudāravīryam// (itīndroktarasāyanamaparam/) samarthānāmarogāṇāṃ dhīmatāṃ niyatātmanām/ kṛṭīpraveśaḥ &kṣaṇināṃ paricchadavatāṃ hitaḥ// &\`kṣamiṇāṃ' iti pā-. ato 'anyathā tu ye teṣāṃ sauryamārutiko vidhiḥ/ tayoḥ śreṣṭhataraḥ pūrvo vidhiḥ sa tu suduṣkaraḥ// rasāyanavidhibhraṃśājjāyeran vyādhayo yadi/ yathāsvamauṣadhaṃ teṣāṃ kāryaṃ muktvā rasāyanam// satyavādinamakrodhaṃ nivṛttaṃ madyamaithunāt/ ahiṃsakamanāyāsaṃ praśāntaṃ priyavādinam// japaśaucaparaṃ dhīraṃ dānanityaṃ tapasvinam/ devagobrāhmaṇācāryaguruvṛddhārcane ratam// ānṛśaṃsyaparaṃ nityaṃ nityaṃ &karuṇavedinam/ samajāgaraṇasvapnaṃ nityaṃ kṣīraghṛtāśinam// &\`kāruṇyavedinam' iti pā-. deśakālapramāṇajñaṃ yuktijñamanahaṅkṛtam/ śastācāramasaṃkīrṇamadhyātmapravaṇendriyam// upāsitāraṃ vṛddhānāmāstikānāṃ jitātmanām/ dharmaśāstraparaṃ vidyānnaraṃ nityarasāyanam// guṇairetaiḥ samuditaiḥ prayuṅkte yo rasāyanam/ rasāyanaguṇān sarvān yathoktān sa samaśnute// (ityācārarasāyanam/) yathāsthūlamanirvāhya doṣāñchārīramānasān/ rasāyanaguṇairjanturyujyate na kadācana// yogā hyāyuḥprakarṣārthā jarāroganibarhaṇāḥ/ manaḥśarīraśuddhānāṃ sidhyanti prayatātmanām// tadetanna bhavedvācyaṃ sarvameva hatātmasu/ &arujebhyo 'advijātibhyaḥ śuśrūṣā yeṣu nāsti ca// > 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. > — English (machine translation) (machine translation) ### [6.1.4.3](https://indike.org/pramana/in.med.samhita.caraka.6.1.4.3) &\`arajobhyaḥ' iti pā-. ye rasāyanasaṃyogā vṛṣyayogāśca ye matāḥ/ yaccoṣadhaṃ vikārāṇāṃ sarvaṃ tadvaidyasaṃśrayam// prāṇācāryaṃ budhastasmāddhīmantaṃ vedapāragam/ aśvināviva devendraḥ pūjayedatiśaktitaḥ// aśvinau devabhiṣajau yajñavāhāviti smṛtau/ yajñasya hi śiraśchinnaṃ punastābhyāṃ samāhitam// praśīrṇā daśanāḥ pūṣṇo netre naṣṭe bhagasya ca/ vajriṇaśca bhujastambhastābhyāmeva cikitsitaḥ// cikitsitaśca śītāṃśurgṛhīto rājayakṣmaṇā/ somābhipatitaścandraḥ kṛtastābhyāṃ punaḥ sukhī// bhārgavaścyavanaḥ kāmī vṛddhaḥ san vikṛtiṃ gataḥ/ vītavarṇasvaropetaḥ kṛtastābhyāṃ punaryuvā// etaiścānyaiśca bahubhiḥ karmabhirbhiṣaguttamau/ babhūvaturbhṛśaṃ pūjyāvindrādīnāṃ mahātmanām// grahāḥ stotrāṇi mantrāṇi &tathā nānāhavīṃṣi ca/ &&dhūmrāśca paśavastābhyāṃ prakalpyante dvijātibhiḥ// &\`tathā 'anyāni havīṃṣi ca' iti pā-. &&\`dhūmāśca' iti pā-. prātaśca savane somaṃ śakro 'aśvibhyāṃ sahāśnute/ sautrāmaṇyāṃ ca bhagavānaśvibhyāṃ saha modate// indrāgnī cāśvinau caiva stūyante prāyaśo dvijaiḥ/ stūyante vedavākyeṣu na tathā 'anyā hi devatāḥ// ajarairamaraistāvadvibudhaiḥ sādhipairdhruvaiḥ/ pūjyete prayatairevamaśvinau bhiṣajāviti// mṛtyuvyādhijarāvaśyairduḥkhaprāyaiḥ sukhārthibhiḥ/ kiṃ punarbhiṣajo martyaiḥ syurnātiśaktitaḥ// śīlavānmatimān yukto &dvijātiḥ śāstrapāragaḥ/ prāṇibhirguruvat pūjyaḥ prāṇācāryaḥ sa hi smṛtaḥ// &\`trijātiḥ' iti pā-. vidyāsamāptau &bhiṣajo dvitīyā jātirucyate/ aśnute vaidyaśabdaṃ hi na vaidyaḥ pūrvajanmanā// &\`bhiṣjastṛtīyā' iti pā-. > 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. > — English (machine translation) (machine translation) ### [6.1.4.4](https://indike.org/pramana/in.med.samhita.caraka.6.1.4.4) vidyāsamāptau brāhmaṃ vā sattvamārṣamathāpi vā/ dhruvamāviśati &jñānāttasmadvaidyo dvijaḥ smṛtaḥ// &\`jñānāttasmadvaidyastrijaḥ' iti pā-. \`prathamā jātiḥ mātṛgarbhato janma, dvitīyā jātirupanayanāt, tṛtīyā tu vaidyavidyāsamāptau; ataḥ śāstrapārago vaidyaḥ vidyāsamāptilakṣaṇatṛtīyajanmanā trija ucyate' iti yogīndranāthasenaḥ. nābhidhyāyenna cākrośedahitaṃ na samācaret/ prāṇācāryaṃ budhaḥ kaścidicchannāyuranitvaram// cikitsitastu &saṃśrutya yo vā 'asaṃśrutya mānavaḥ/ nopākaroti vaidyāya nāsti tasyeha niṣkṛtiḥ// &\`yo mānavo vaidyena cikitsito rogamuktaḥ san vaidyaṃ saṃśrutya pratiśrutya pratijñāya asaṃtya vā nopākaroti dhanādikaṃ na dadāti iha loke paratrāpi ca tasya niṣkṛtiḥ nistāro nāsti' iti yogīndranāthasenaḥ. bhiṣagapyāturān sarvān svasutāniva yatnavān/ ābādhebhyo hi saṃrakṣedicchan dharmamanuttamam// dharmārthaṃ &cārthakāmārthamāyurvedo maharṣibhiḥ/ prakāśito dharmaparairicchadbhiḥ sthānamakṣaram// &\`nārthakāmārthaṃ' iti pā-. nārthārthaṃ nāpi kāmārthamatha bhūtadayāṃ prati/ vartate yaścikitsāyāṃ sa sarvamativartate// kurvate ye tu vṛttyarthaṃ cikitsāpaṇyavikrayam/ te hitvā kāñcanaṃ rāśiṃ pāṃśurāśimupāsate// dāruṇaiḥ kṛṣyamāṇānāṃ gadairvaivasvatakṣayam/ chittvā vaivasvatān pāśān jīvitaṃ yaḥ prayacchati// dharmārthadātā sadṛśastasya nehopalabhyate/ na hi jīvitadānāddhi dānamanyadviśiṣyate// paro bhūtadayā dharma iti matvā cikitsayā/ vartate yaḥ sa siddhārthaḥ sukhamatyantamaśnute// siddhebhyo brahmacāribhyo yaduvācāmareśvaraḥ/ āyurvedasamutthāne tat sarvaṃ saṃprakāśitam// > 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. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.med.samhita.caraka~en-mt.6.1.4.1) — English, machine translation --- Source: [https://indike.org/pramana/in.med.samhita.caraka.6.1.4](https://indike.org/pramana/in.med.samhita.caraka.6.1.4) · Pramāṇa