Changes

The ''rasayana'' preparations, ''vajikarana'' recipes and remedies designed for the treatment of diseases – all depend on (vision and skill of) the physician. Hence the wise should honour with all means the treating physician who promotes life, is wise and well versed in the science of life as the king of gods honours Ashwins.

The ''rasayana'' preparations, ''vajikarana'' recipes and remedies designed for the treatment of diseases – all depend on (vision and skill of) the physician. Hence the wise should honour with all means the treating physician who promotes life, is wise and well versed in the science of life as the king of gods honours Ashwins.

Ashwins are the physicians of gods and carriers of sacrifices. The head of sacrifice was cut which was joined by Ashwins. The fallen teeth of Pushan, destroyed eyes of Bhaga and the spastic arm of Vajrina were treated by them and thus he, addicted to ''soma'' drink, was again made happy. Chyavana, the descendent of Bhrigu, who was sexually indulged and became diseased, devoid of complexion and voice in old age, was reverted to youthful age. On account of these and other similar achievements, the two excellent physicians became highly adorable to the great selves like Indra, etc. and vessels, praises, recitations, various food preparations, incenses and animals are offered to them by the twins born. In the morning, Indra enjoys the soma drink in the company of Ashwins and he also makes pleasure along with them in the ''sautramani'' sacrifice. Indra, Agni and Ashwins were worshipped mostly by the twin born and are praised in the vedic hymns, not so the other gods. Thus the twin physicians Ashwins are worshipped by the gods and their masters. Then how should the physicians not be honored with all means by mortals who are affected by the death, diseases and senility and after the search of happiness? The physicians who is endowed with good conduct, wisdom and rationality, is thrice born, well versed in scriptures and master of life should be honored as preceptor by the people. [39-51]

Ashwins are the physicians of gods and carriers of sacrifices. The head of sacrifice was cut which was joined by Ashwins. The fallen teeth of Pushan, destroyed eyes of Bhaga and the spastic arm of Vajrina were treated by them and thus he, addicted to ''soma'' drink, was again made happy. Chyavana, the descendent of Bhrigu, who was sexually indulged and became diseased, devoid of complexion and voice in old age, was reverted to youthful age. On account of these and other similar achievements, the two excellent physicians became highly adorable to the great selves like Indra, etc. and vessels, praises, recitations, various food preparations, incenses and animals are offered to them by the twins born. In the morning, Indra enjoys the ''soma'' drink in the company of Ashwins and he also makes pleasure along with them in the ''sautramani'' sacrifice. Indra, Agni and Ashwins were worshipped mostly by the twin born and are praised in the vedic hymns, not so the other gods. Thus the twin physicians Ashwins are worshipped by the gods and their masters. Then how should the physicians not be honored with all means by mortals who are affected by the death, diseases and senility and after the search of happiness? The physicians who is endowed with good conduct, wisdom and rationality, is thrice born, well versed in scriptures and master of life should be honored as preceptor by the people. [39-51]

विद्यासमाप्तौ भिषजो द्वितीया जातिरुच्यते|  

विद्यासमाप्तौ भिषजो द्वितीया जातिरुच्यते|  

धर्मार्थदाता सदृशस्तस्य नेहोपलभ्यते|

धर्मार्थदाता सदृशस्तस्य नेहोपलभ्यते|

न हि जीवितदानाद्धि दानमन्यद्विशिष्यते||६१||  

न हि जीवितदानाद्धि दानमन्यद्विशिष्यते||६१||  

परो भूतदया धर्म इति मत्वा चिकित्सया|  

परो भूतदया धर्म इति मत्वा चिकित्सया|  

वर्तते यः स सिद्धार्थः सुखमत्यन्तमश्नुते||६२||

वर्तते यः स सिद्धार्थः सुखमत्यन्तमश्नुते||६२||

cikitsitastu saṁśrutya yōvā'saṁśrutya mānavaḥ|  

cikitsitastu saṁśrutya yōvā'saṁśrutya mānavaḥ|  

nōpākarōti vaidyāya nāsti tasyēha niṣkr̥tiḥ||55||  

nōpākarōti vaidyāya nāsti tasyēha niṣkr̥tiḥ||55||  

bhiṣagapyāturān sarvān svasutāniva yatnavān|  

bhiṣagapyāturān sarvān svasutāniva yatnavān|  

ābādhēbhyō hi saṁrakṣēdicchan dharmamanuttamam||56||  

ābādhēbhyō hi saṁrakṣēdicchan dharmamanuttamam||56||  

dharmārthaṁ cārthakāmārthamāyurvēdō maharṣibhiḥ|  

dharmārthaṁ cārthakāmārthamāyurvēdō maharṣibhiḥ|  

prakāśitō dharmaparairicchadbhiḥ sthānamakṣaram||57||  

prakāśitō dharmaparairicchadbhiḥ sthānamakṣaram||57||  

nārthārthaṁ nāpi kāmārthamatha bhūtadayāṁ prati|  

nārthārthaṁ nāpi kāmārthamatha bhūtadayāṁ prati|  

vartatē yaścikitsāyāṁ sa sarvamativartatē||58||  

vartatē yaścikitsāyāṁ sa sarvamativartatē||58||  

kurvatē yē tu vr̥ttyarthaṁ cikitsāpaṇyavikrayam|  

kurvatē yē tu vr̥ttyarthaṁ cikitsāpaṇyavikrayam|  

tē hitvā kāñcanaṁ rāśiṁ pāṁśurāśimupāsatē||59||  

tē hitvā kāñcanaṁ rāśiṁ pāṁśurāśimupāsatē||59||  

dāruṇaiḥ kr̥ṣyamāṇānāṁ gadairvaivasvatakṣayam|  

dāruṇaiḥ kr̥ṣyamāṇānāṁ gadairvaivasvatakṣayam|  

chittvā vaivasvatān pāśān jīvitaṁ yaḥ prayacchati||60||  

chittvā vaivasvatān pāśān jīvitaṁ yaḥ prayacchati||60||  

dharmārthadātā sadr̥śastasya nēhōpalabhyatē|  

dharmārthadātā sadr̥śastasya nēhōpalabhyatē|  

na hi jīvitadānāddhi dānamanyadviśiṣyatē||61||  

na hi jīvitadānāddhi dānamanyadviśiṣyatē||61||  

parō bhūtadayā dharma iti matvā cikitsayā|  

parō bhūtadayā dharma iti matvā cikitsayā|  

vartatē yaḥ sa siddhārthaḥ sukhamatyantamaśnutē||62||

vartatē yaḥ sa siddhārthaḥ sukhamatyantamaśnutē||62||

cikitsitastu saMshrutya [1] yo vA~asaMshrutya mAnavaH|  

cikitsitastu saMshrutya [1] yo vA~asaMshrutya mAnavaH|  

nopAkaroti vaidyAya nAsti tasyeha niShkRutiH||55||  

nopAkaroti vaidyAya nAsti tasyeha niShkRutiH||55||  

bhiShagapyAturAn sarvAn svasutAniva yatnavAn|  

bhiShagapyAturAn sarvAn svasutAniva yatnavAn|  

AbAdhebhyo hi saMrakShedicchan dharmamanuttamam||56||  

AbAdhebhyo hi saMrakShedicchan dharmamanuttamam||56||  

dharmArthaM cArthakAmArthamAyurvedo [2] maharShibhiH|  

dharmArthaM cArthakAmArthamAyurvedo [2] maharShibhiH|  

prakAshito dharmaparairicchadbhiH sthAnamakSharam||57||  

prakAshito dharmaparairicchadbhiH sthAnamakSharam||57||  

nArthArthaM nApi kAmArthamatha bhUtadayAM prati|  

nArthArthaM nApi kAmArthamatha bhUtadayAM prati|  

vartate yashcikitsAyAM sa sarvamativartate||58||  

vartate yashcikitsAyAM sa sarvamativartate||58||  

kurvate ye tu vRuttyarthaM cikitsApaNyavikrayam|  

kurvate ye tu vRuttyarthaM cikitsApaNyavikrayam|  

te hitvA kA~jcanaM rAshiM pAMshurAshimupAsate||59||  

te hitvA kA~jcanaM rAshiM pAMshurAshimupAsate||59||  

dAruNaiH kRuShyamANAnAM gadairvaivasvatakShayam|  

dAruNaiH kRuShyamANAnAM gadairvaivasvatakShayam|  

chittvA vaivasvatAn pAshAn jIvitaM yaH prayacchati||60||  

chittvA vaivasvatAn pAshAn jIvitaM yaH prayacchati||60||  

dharmArthadAtA sadRushastasya nehopalabhyate|  

dharmArthadAtA sadRushastasya nehopalabhyate|  

na hi jIvitadAnAddhi dAnamanyadvishiShyate||61||  

na hi jIvitadAnAddhi dAnamanyadvishiShyate||61||  

paro bhUtadayA dharma iti matvA cikitsayA|  

paro bhUtadayA dharma iti matvA cikitsayA|  

vartate yaH sa siddhArthaH sukhamatyantamashnute||62||

vartate yaH sa siddhArthaH sukhamatyantamashnute||62||

The treated patient, whether having promised or not, if does not offer any thing to the physician he is not freed. The physician too should consider all his patients as his own sons; protect them sincerely from all the ailments, wishing the excellent piety. Āyurveda has been empowered by the great rishis devoted to piety and wishing immortality for welfare and not for earning or enjoyment. One who takes up the treatment only for human welfare and not for earning or self enjoyment supersedes all and those who sell the regimen of therapy for livelihood and devoted to the heap of dust leaving aside the store of gold.  One who provides life to those being dragged to the abode of death by severe diseases while cutting the death nets cannot be simulated with any other donor of virtue and wealth because there is no charity better than providing life. The physician who is compassionate on living being as the highest virtue, proceeds in treatment of patients, achives all objects and enjoy maximum happiness. (55-62)

The treated patient, whether having promised or not, if does not offer any thing to the physician he is not freed. The physician too should consider all his patients as his own sons; protect them sincerely from all the ailments, wishing the excellent piety.

 

[https://en.wikipedia.org/wiki/Ayurveda Ayurveda] has been empowered by the great ''rishis'' devoted to piety and wishing immortality for welfare and not for earning or enjoyment. One who takes up the treatment only for human welfare and not for earning or self enjoyment supersedes all and those who sell the regimen of therapy for livelihood and devoted to the heap of dust leaving aside the store of gold.  One who provides life to those being dragged to the abode of death by severe diseases while cutting the death nets cannot be simulated with any other donor of virtue and wealth because there is no charity better than providing life. The physician who is compassionate on living being as the highest virtue, proceeds in treatment of patients, achieves all objects and enjoy maximum happiness. [55-62]

===== Summary =====

===== Summary =====