Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

i. Treatment of the body (by administration of drugs', ; 2. Sur¬ gical operations (with the aid of instruments) ; 3. Extraction of weapons (from the body) j 4. Alleviation of poisons (of quick effects), of poisons which are slow of operation, and of the evil effects of the injudicious application of drugs and processes ; 5, Knowledge of the means of driving away evil spirits and Rakshasas ; 6. Nurture of children ; 7. Preparation of drugs by mixture ; and 8. Administration of stimulants and aphrodisiacs.

This Science should be studied by Brahmanas, Kshatriyas, and Vaifyas.

Brahmans should learn it for doing good to all creatures.

Kshatriyas should learn it for self-preservation.

Vaifyas should learn it for gain (or practice as a profession).

In general, all may study this Science for the acquisition of religious merit, wealth, and pleasure*

In this connection, the care that one takes in allaying the ailments of men that are conversant with the Science of the Soul, of those that tread in the path of righteousness, of those that are promulgators of religion, as also of mothers and fathers and bro¬ thers and kinsmen and seniors and preceptors, and the study that one makes of the Science of Life, its communication to others, and the writing or compiling of teatises on it, represent the high religious merit that this Science affords.f2* tions, as dependant on the attributes of both objects and human beings, are eternal. The indications of this science, therefore, are eternal.

As already observed (in the previous note), a particular treatise bearing on the Science of Life may be artificial or may have a beginning or an author. But the Science itself, its topics, and the knowers of the Science, are all eternal. — T.

f Having first premised that this Science conduces to the triple aggregate ef Life’s purposes, the Rishi points out wherein or whence is each of them. The charaka-samhitA.

* The four objects, called ‘ Purushartha ’ or the purposes of existence, are < Dharma ’ or religious merit, ‘ Artha ’ or Wealth, ‘ Kama ’ or Pleasure, and • Moksha ’ or Emancipation from re-birth by absorption into the universal essence of Brahma. It is shown here that the study of the Science of Life con¬ tributes to the acquisition of three of these, viz , Dharma, Artha, and Kama. Its importance, therefore, is established beyond doubt. — T.

p. 423

The acquisition of different kinds of wealth, to be happily enjoyed, from kings and chiefs or men of wealth, the preservation of one’s own self, and the preservation of all those men that are one’s dependants, represent the wealth that this Science affords.25*

That, again, which consists of the approbation of the learned, of fame, of the status of being looked upon as the refuge of all, of the general respect of the community, of the obedience and services rendered by all, and of the restoration to health effected of persons dear and beloved, represents the pleasure derivable from this Science.26!

The answers have now been given in full according to the questions proposed.

Then the physician ( having made these answers ) may again be asked by a student of this Science these eight questions from the beginning. They are these : — 1. Compilation, 2. the subject of the compilation, 3. the several parts or divisions of the com¬ pilation, 4. the subjects of the several parts or divisions, 5. the lessons that compose the several divisions, 6. the meanings of the lessons, 7. (especial) questions, and 8. the answers to (especial) questions. J27

When the physician is asked about these, he should answer them fully by 1. words, 2. the meanings of words, and 3. by expositions of especial parts. §

Bengal texts, as regards the latter portion of 24, are very vicious. B th Gangadhara and Chakrapanidatta read “yachchayurveda and "anudhyayati, vedayati, anuvidhiyate &c.” The last word means ‘ writes treaties &c.’ It may include ‘ assists others in the study of the Science.” — T.

* Some of the Bengal texts read ‘ airthalavavaptih ’ for ' arthanamavaptih.' ' Avekshanancha ' is also a misreading for ' atmarakshanancha.' — T.

f The Bengal texts have ' samanafuijrusha ' for ‘ Sanmanaf ufrusha.' — T.

% The questions relate to these several subjects. The first is: — what compila¬ tions exist regarding this Science. The second relates to the subjects of the compilations. Then come the divisions of the compilations ; &c. All these have been explained below. — T.

§ The explanations should have reference 1. to the language used, 2. to the meaning of the language, and 3. to the difficulties involved in particular passages or portions. Vide aphorism 17 of this Lesson, ante. — T.

p. 424

CHA RAKA-SA M HI TA.

As regards these, (it should be answered that) Ayurveda, Cakhavidya, Sutrajnana, Castralakshmanam, and Tantram are words expressive of the same meaning.*

The subject of the compilation has been explained in the definitions and observations contained in it. That subject, again, is capable of being understood from the sections of the compilation. Those sections are ten in number. They are i. £ arira , 2. Vritti, 3. Hetu, 4. Vyadhi, 5. Karma, 6. Karyya, 7. Kala, 8. Karttri, 9. Karma, and 10. ascertainment of Vidhi.

These ten sections (or divisions of the subject ) have been fully expounded in the compilation. a8t