Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

Thus ends the Twenty -fourth Lesson, called Vidhi-^onitiya, in the place of aphorisms, in the treatise of Agnivega as revised by Charaka.

LESSON XXV.

We shall next expound the Lesson called ‘Yajjah-purushiya.* Thus said the illustrious son of Atri.f1

Mahashatpala is a variety of Ghee.

The triple fruit? are the three myrobalans, chebulic, emblic, and belleric.

. For Cilajatu vide note h in p. 237 ante.

Pippaii means the different varieties of Piper longum. Linn; syn. Chavia Roxburghii.

Chitraka is Plumbago Zeylaniea, Linn.

* Rasayanas are drugs prepared with the three myrobalans.

‘Kaumbhagrita’ is very old ghee, taken out from a kumbha or earthen vessel in which it is kept for years together.

* ‘Castra’ literally implies any treatise that governs or rules the conduct of men. Generally, the word is employed to signify the scriptures or holy writings. The Vedas - are ‘Castras’ as well, though not originally reduced to writing. All the treatises of ths Rishis are ‘Castras.’ Then, again, the sciences of Vedanta, Nyaya, and the other schools of philosophy, are all. ‘Castras,’ in the sense of being branches of knowledge. ‘Satwavatam’ may imply, besides, persons of understanding, and not the good or righteous alone. — T.

t The meaning of the title will sufficiently appear from what follows.— T i

OH A RAKA-SAMHITA.

p. 267

In days of yore, the great Rishis (on a certain occasion), while seated-befpre the illustrious Punarvasu who had direct and, positive knowledge of the attributes of all things, raised this dis¬ course,*2 having reference to the first origin of the diseases of this aggregate, called Purusha, of soul, senses, mind, and the objects of the senses.-)5

Just after the topic had been propounded, the king of Kagi, Vamaka by name, approaching that conclave of Rishis and saluting them, uttered these words of grave import :4

Is it fhe case, ye Rishis, that diseases are regarded as born of that (substance) whence man himself is born ? Or, is it otherwise ?’

After the king had said this, Punarvasu said unto the Rishis :s

All of you are persons whose doubts have been dispelled by immeasurable learning and knowledge ! It behoveth you to remove the doubt of the king of Kagi 1J5

(The Rishi named) Parikshi-Maudgalya, having reflected, first said these words : Purusha has his origin in the Soul. The diseases also have their origin in the Soul. The Soul is the cause.7 The

# ‘Pratyakshadharmanam’ is explained by Gangadhara as -one who has, through penances, obtained a sight of Dharma, the deity of Righteousness. ’ Dharma is the great judge who rewards and punishes. This can hardly be the meaning here. — T.

t The literal meaning of the word ‘Purusha’ is he who lies or dwells in a (material) case, i.e., the body ; ordinarily, it implies Person. That which is called Person is an aggregate of Soul, the senses, mind, and the objects of the senses. ‘Mind,’ as under¬ stood in Hindu philosophy, is regarded as the sixth sense. The objects of the senses are, of course, the five primal elements of earth, water, light or heat, wind, and space or ether. The Soul is the owner of the senses, the mind, and the material case to. which the senses and the mind inhere, There are two opposite doctrines regarding the Soul. One of these is that the Soul acts and suffers ; the other is that it is inactive and does not suffer, its connection with the senses, the mind, and the material case being like that of the lotus leaf with water. The lotus leaf, even if immersed in water, would not still be soaked nr drenched by it.— T.

J The words of the question asked by the King, viz., ‘Purusho Yajjah’ in Verse 5, have been taken for naming this Lesson. ‘Yaj-jah Purushah’ literally implies ‘that from which man hath sprung.’ Hence, the meaning of the name applied to the Lesson is ? About that whence man hath sprung.’

‘Jnana’ is ordinary knowledge or learning. ‘Vijnana’ is a deep knowledge of al things, the result both of study and that spiritual insight which springs from penances. !Cchettum’ is literally ‘to cut’ ; hence, to remove or dispel, — 7’.; -

p. 268

CHARAKA-SA MHITA.

Soul earns acts, and enjoys (or endures) their fruits ; since pleasure and pain cannot arise without the substance that is conscious.*8