The Sushruta Samhita — trans. Bhishagratna

The traits of his character resemble those of a serpent, an owl, a Gandharba (heavenly musician), Yaksha, cat, monkey^ tiger, bear, and of a mongoose. 61-64.

Kaphaja-Tempcrament : —The complexion

of a man of 5 leshmd temperament resembles either the colour of a blade of grass, blue lotus, polished sword, wet Arishta, or that of the stem of the Sara grass. He is comely in appearance, fond of sweet tastes, grateful, self-controlled, forbearing, unselfish and strong ; he does not hastily form any opinion, and is fast in his enmity. His eyes are white ; his hair curly and raven black. He is prosperous in life. His voice resembles the rumblings of a rain-cloud, the roar of a lion, or the sound of a Mridanga. He dreams in his sleep of large lakes or pools decked with myriads of full blown lotus flowers, swans and Chakravdkas. His eyes are slightly

156 THE SOSHRUTA SAMHITA. [Chap IV.

red towards the corners, the limbs are proportionate and symmetrically developed with a cool effulgence radiating from them He is possessed of the qualities of the Sittvika stamp, capable of sustaining pain and fatigue and respectful towards his superiors He possesses faith in the Sdstras and is unflinching and unchanging in his friendship ; he suffers no vicissitudes of fortune, makes large gifts after long deliberation, is true to his word and always obedient to his preceptors. The traits of his character resemble those of Brahma, Rudra, Indra, Varuna, a lion, horse, an elephant, cow, bull, an eagle, swan and of the lower animals. 65-68.

A combination of two different temperaments should be called a double temperament or a Dvandaja one ; and one of all the three temperaments in a person should be stated as a Satnnipaitika one. 69.

The temperament of a man is never altered, nor does it suffer any deterioration or abatement. A change, abatement or deterioration in any particular case should be regarded as the harbinger of death. As a worm, bred in poison, is not troubled with it, so the temperament of a person however painful to others does no inconvenience to himself. Several authorities hold that the temperaments of persons have their origin in the material elements of the body and accordingly they classify them as the Va'tika Prakriti, the Taijasa Prakriti, and the Apya (watery) Prakriti, the characteristic traits of which respectively correspond to the first three temperaments described above. 70—71.

70—71.

A man of the Pairthiva temperament is large in his stature, and is firm, strong and muscular in his limbs. A man of the Nabhasa temperament is pious and long-lived, has large aural cavities. The mental temperaments are classified according to their qualities. 72.

Chap. IV.] SARIRA STHANAM. 1 57

Sattvika Features :— The features of a

Brahma-kaiya person are cleanliness of person and conduct, belief in the existence of God, a constant reader of the Vedas, a worship and reverence of elders and preceptors, hospitality and celebration of religious sacrifices. Those of a Mahendra-ka^ya person are valour, command, constant discussion of the Sastras, maintenance of servants and dependents and magnanimity. The features of a Karnna-ka^ya person are a liking for exposure to cold, forbearance, a brown hue of the pupils, golden colour of the hair and sweet speech. The features of a Kouvera-kaya person are, arbitration of disputes, capacity of bearing hardships, earning and accumulation of wealth, and capacity of propagation or fertility. The features of a Gandharva-kaya person are love of garlands and perfumes, fondness of songs and music, and love making. The features of a Yamya- Sattva person are sense of duty, promptness, firmness of action, courage, memory, purity, and absence of anger, illusion, fear and malice. The features of a Rishi-Sattva man are divine contemplation, observance of vows, complete sexual abstinence, performance of Homas, celebration of religious sacrifices, knowledge, wisdom and cultivation of divine or spiritual science. These seven types of men should be considered as belonging to the Sattvika group (of Sdttvika mental temperament). Now hear me describe the features of men of Rdjasika stamp (of mind). 73.

R^ijasika Features :— Asura-Sattva men

are affluent in circumstances, dreadful, valorous, irascible, jealous of other men's excellence, gluttonous and fond of eating alone without sharing with any one else. A Sarpa-Sattva man is irritable, laborious, cowardly, angry, double-dealing, and hasty in eating and sexual i$S THE SUSHRUTA SAMHITA. [Chap. IV.

A
Sarpa-Sattva man is irritable, laborious, cowardly,
angry, double-dealing, and hasty in eating and sexual

i$S THE SUSHRUTA SAMHITA. [Chap. IV.

intercourse. A ^akuna-Sattva man is gluttonous, intemperate in sexual matters, irritable and fickle. A Ratkshasa-Sattva man is solitary in his habits, fierce, jealous of others excellence, externally pious, extremely vain and ignorant. The characteristics of a Paisaclia- Sattva man are eating food partaken of by another, irritability of temper, rashness, shamelessness, and covetousness of female possessions. Those of Preta-Sattva man are utter want of knowledge as regards duty, laziness, miserableness, envy, covetousness, niggardliness. These six belong to the Rajasika cast of mind. Now hear me describe the characteristic traits of men of the Tamasika temperaments. 74.

Tamasika Features:— The features of a

Pais'ava-Sattva man are perverseness of intellect, parsimoniousness, frequent sexual dreams and incapacity of ascertaining or discerning anything. The features of Matsya-Sattva man are unsteadiness, stupidity, cowardice, fond of intermissive quarrel and oppression and a longing for water. The features of a Vanaspati-Sattva man are fondness of staying at the same place, constant eating and absence of truthfulness, piety, riches and enjoyment. Thus the three types of Tamasika temperament have been described, A physician should take in hand a patient with an eye towards these mental traits etc. A physician should coolly deliberate upon the different types of temperament described herein and their characteristic features. 7S'7^-

Thus ends the fourth Chapter of the S'arira Sthdnam in the S'uss'ruta
Samhita which treats of foetal development etc.

CHAPTER V.

Now we shall discourse on the Sariram which treats of the anatomy of the human body (SsTrira-

^ankhya-Vyakaranam). i.

Definition of Garbha and ^arira ;—