Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

t ‘ Anushangin’ diseases are those that are very obstinate.

t ‘ Anu5astra’ implies a subsidiary intrument for surgical operations. It may also mean a substitute for an instrument.

p. 288

CHARAKA-SAMHITA.

The refusal of the patient to obey the directions of the physician is the foremost of all evil symptoms ( or indications of death ).

Absence of indifference to what comes upon oneself is the foremost of all symptoms of impatience.*56 Combinations ( in respect of time, place, patient, disease, and drugs ) are 'the fore¬ most of all the merits of a physician.

An assemblage of physicians is the foremost of all things that contribute to certitude of diagnosis.

A knowledge of the ( medical ) scriptures is the foremost of all medicines ( that a physician can possess ).

Reasoning based upon the ( medical ) scriptures is the fore¬ most of all means (for diagnosing disease and treating it for cure). Proficiency of knowledge is the foremost of all things necessary for arriving at a correct conception of the reasonableness of treatment.

Absence of exertion is the foremost of all things that lead to loss of purpose and time.67

Experience possessed by the physician is the foremost of things leading to certitude of conclusions. Incompetence of the physician is the foremost of all causes of fear.

Conversation and discussion with professors of the same science is the foremost of all things that lead to vigor of the understanding.

Superior knowledge ( in the physician ) is the foremost of all things needed for ascertainment of time or opportuneness.

Irresolution is the foremost of all causes that lead to the slipping away of opportunities.

* By ‘ Nirveda’ is meant a disregard of worldly objects, arising from a convic¬ tion of their uselessness. The reverse of this • is ‘ Anirveda.’ What is stated here is' that the foremost of all indications of impatience is a spirit of restlessness, i. e. , the inability to bear contentedly what comes upon oneself.— T.

OH A KA KA A M HI TA .

p. 289

Incompetence is the foremost of all causes of fear.

The preceptor is the foremost of all causes that aid one in the acquisition of a science.

The Science of Life is the foremost of all things that are regarded as nectar.*

Actual experience is the foremost of all things that lead to certitude of conclusions.

Good counsels are the foremost of all things that deserve to be accomplished. The utterance of incoherent words is the fore¬ most of all things that are baneful.

Renunciation of all things is the foremost of all causes that contribute to happiness.68

[ Here are some Verses ] .

Thus are indicated the one hundred and fifty-two things which are regarded as the foremost of their respective kinds. It has been laid down that these are sufficient for the cure or allevia¬ tion of the diverse diseases that afflict mankind.1

Amongst those things that are productive of the same or similar consequences, those which are regarded as the foremost and which are superior in efficacy, and those again that are inferior in point of efficacy, have all been pointed out.2

Whatever things are beneficial in allaying or curing ( excited ) wind and bile and phlegm, have been, principally, laid down, as also all those which are of superior efficacy iri the matter of mitigating or curing disease.3

Mastering these properly, the physician that is endued with skill, should administer the treatment that is beneficial. Verily, the physician, by conducting himself in this way, succeeds in earning both righteousness and wealth .4

* Nectar is a celestial drink that bestows immortality, — T.

p. 37

p. 290

CfJARAKA-SAMHl TA.

All that is suitable to the way ( of life ) and that is agreeable to the mind is said to constitute what is called Pathya ( or regimen ). What, however, is the reverse of Pathya and is not agreeable to the mind, should never be attended to."

Combined with measure, time or season, the nature of the operation, place, the constitution of the body, the faults that have been provoked, and the other attributes, both what is Pathya and what is its reverse are seen to be this or that ( i. e,, baneful or' beneficial )8

Hence, although the nature ( beneficial or otherwise ) has been assigned ( of the diverse articles mentioned above ) it should be remembered that that nature depends upon ( the considerations of ) measure and the rest. The physician who desires successshould, therefore, administer curative operations, relying upon the nature of these articles ( as assigned above).*7

Having listened to these words of the illustrious son of Atrr, Agnive^a once more asked that holy Rishi, saying. — Thy illustrious self has explained only this matter just according to our question, (without referring to other topics connected with it.) We now desire to hear thy holy self expound to us, without much brevity, what the indications in their entirety are of the different kinds of wine.8

Unto him the illustrious son of Atri said : Paddy, fruits, roots, pith, flowers, stalks, leaves, and barks, O Agnive9a, are, in brief, the eight sources of wines. The ninth is sugar.®