Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

§ The Science of Life explains Life by its indications, by happiness and misery, by what is beneficial and what is injurious, &c. (Vide aphorism io above). In this and the succeeding aphorisms, the Rishi points out how may Life be explained by its indications, how by happiness and misery, &c. Asp. 417 who is not afflicted by any disease physical or mental, who is, particularly, possessed of youth, who is endued with strength, energy, manliness, and prowess, proportioned to the capacity of his frame, who rests on strength of knowledge, of science, and of the senses, as also on all the objects of the senses, who is endued with great affluence and diverse agreeable objects of enjoyment, who is crowned with success in respect of all his essays, and who moves and acts as he pleases, Life is called happy.

The reverse of this is called unhappy Life.19*

Of one who seeks the good of all creatures, who abstains from appropriating what belongs to others, who is truthful in speech, who is devoted to tranquillity, who acts only after reflection and exami¬ nation, who is never heedless, who pursues the aggregate of three (/. e., Religion, Wealth, and Pleasure) without any one of them afflicting the others, who worships with reverence all those that deserve worship, who derives praise from knowledge and science, who waite with reverence on the old, who has properly controlled the impulses of affection or attachment, of jealousy, of arrogance, and of pride, who always makes diverse kinds of gifts, who is devoted to penances, knowledge, and peace, who is conversant with topics connected with the Soul, who is devoted to That, who acts in view of both this world and the next, and who has a good memory, the Life is said to be beneficial. The reverse of this would be called Life of an opposite character.-!"20 regards the first of these points, he says that in that particular passage where the synonyms of Life, viz., chetananuvritti &c. have been given, {vide aphorism 18 above,) there Life has been explained by its indications. — T.

* Samartlianugata is proportionate to capacity of frame.

Chakrapani explains that vala is connected with Juana, I vijnaiici, and indriya ; while samudsya is connected with indriyartha, although vala-samuddya, as a compound, may be taken as connected with all the preceding words. The correct reading is yathestta-vichai'inah ; the genetive would follow the con¬ struction regularly. The ablative is the reading of the vicious Bengal texts.

f Religion, Wealth, and Pleasure constitute an aggregate of three that embraces all our concerns. To this is added Moksha or Emancipation by absorp¬ tion into the Supreme, in the case of those that follow the religion of Nivritti instead of Pravritti, the former meaning abstention from acts, the latter meaning devotion to acts.

p. 53

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CH J RAKA-SAMHITA.

The measure of Life is ascertained by indications of changes (for the worse), that are apparently causeless, in the objects of the senses, the senses, the mind, the understanding, and exertions.*

One, from this reason, attains to one's own Nature after the expiration of a Kshana, a Muhurta, a day, three days, five days, seven days, ten days, twelve days, a fortnight, a month, sixmonths, or a year.f

The words Swabhava (Nature), suspension of functions, Maranam (death), break of perpetuity and suspension (of action), have all the same meaning.

This, then, is as regards the measure of Life.

The reverse of this affords no indication of Life’s measure.

Instructions on it will be laid down in that part of the compi¬ lation which is concerned with diseases, while treating of the, body, its nature, and symptoms.

The measure of Life and ignorance of its measure, are treated 6f in the Science of Life.

Gangadhara reads, 1 j nana-vij nanopagansaplasya. ’ This seems to be correct and I have, therefore, adopted it.

‘ Tat-parasya ’ is one who is devoted to the Supreme Self. ‘ Tat ’ is That, so called because of its inexplicable nature. — T •