Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

3. Diseases are generated by general and especial causes. So far as general causes are concerned, they relate to excitements of wind, bile, and phlegm, brought on by diverse considerations explained in the previous Lesson. This Lesson deals with those especial causes of disease which are connected with the vitiation of the air, the water, the land, &c., of a whole realm or city and which bring about a particular disease that affects a large number of human beings of both sexes and all ages and leads to the devastation of a pestilence.

4. The three methods are the Instructions of the wise, experience or obser¬ vation, and Inference. This Lesson treats of the measure of each of these necessary to make a competent physician.

5. There are diverse ducts or channels in the body which serve diverse purposes in the economy of the human frame. Principally, those ducts bear or convey from place to place the life-breaths, water, food, the liquid or juice into which the food develops a little while after its being taken, blood, flesh, fat or adeps, bones, marrow, vital seed, urine, faeces and perspiration. What is

CHARAKA-SA M HIT A.

p. 429

The following are the eight sub-divisions or Lessons, of the ( third or ) Carirasthana as indicated by that sage, viz., the son of Atri. -They are 1. Katidhapurushiyam, 2. Gotrenatulyam, 3. Khuddika-garbhavakranti, 4. Mahati-garbhavakranti, 5. Purushavichaya, 6. Carira-vichaya, 7. Carira-sankhya, and 8. Jatisutriya.4'-47 meant by ducts bearing flesh and bones is that they bear the substances which afterwards compose those solid elements of the body. This Lesson treats of these various ducts. If particular ducts become diseased, particular parts of the body or particular elements become diseased. All these have been set forth in this Lesson.

6. This Lesson treats of the diversity of diseases in consequence of the diver¬ sity of causes that produce them. Generally speaking, diseases are of two kinds, if classed according to their energy ; they are curable or incurable. According to their strength, they are of two kinds ; viz., violent and mild. According to their seats, they are of two kinds ; viz., mental and physical. According to their causes, they are of two kinds ; viz., as due to the absence of harmony in wind, bile and phlegm, or of the several elements of the body, and as due to accidental causes. Diseases, though thus divisible into two classes from various points of view, are yet either infinite or very large in number. This very large variety is due to diverse causes. This Lesson treats of the diversity of diseases.

7. It is seen that some one, though afflicted by a violent disease, still, in consequence of his general strength, power of endurance, vitality, &c., presents the aspect of a person afflicted by a light disease. Some one, again, though afflicted by a light disease, still, in consequence of the absence of strength, endurance, vitality, &c., presents the aspect of a person afflicted by a violent disease. The physician should not judge by general appearances alone. This Lesson sets forth the diverse considerations by which the true form of a disease is to be ascertained.

8. This Lesson treats of the general features of the scriptures one should study that is desirous of becoming a good physician ; the kind of preceptor he should select, the formalities both preceptor and pupil are to observe before commencing the study, and similar other matters. This is the largest of all the Lessons in this division.

1. The I first Lesson deals with the question — how many kinds of Purushas or persons there are. It is a philosophical disquisition whose nature will be best understood from a few of the preliminary questions which Agnivefa asks. They are : — How many Purushas are there, according to the distinctions or differences of Dhatus or constituent elements ? Why is Purusha regarded as cause ? From what cause does Purusha spring 1 Is Purusha intelligent or unintelligent 1 Is Purusha eternal or non-eternal ? The Self is said to be action¬ less, independent, under its own control, omnipresent, puissant, knower of

43°

CHA RA KA -SA M HI 7 A.

The division called Indriyasthana, as expounded, consists of twelve Lessons. They are i. Varna-swariya, 2. that called Pushpa, 3. Parimarshana, 4. Indriyanika, 5. Paurvarupaka, 6. Katamani9aririya, 7. Paunarupiya, '8. Avakgirasiya, g. Yasya-gyavanimittiya, 10. Sadyomarana, 11. Anujyotis, and 12. Gomaya-churniya.48-50 matter, and witness (*'. e., standing aloof). How can Self be said to be action¬ less when we see it engage in action ? How can we say that it is independent when we see it take birth in even wretched or miserable orders of existence ? If it owns no control except its own, why does it become happy and miserable ? If it is omniscient and omnipresent, why does it not perceive what is on the other side of a mountain ? &c. These and similar questions have been answered in this Lesson.

2. The second Lesson treats of Conception and the matters connected with the vital seed and the receptivity of women.

3. This Lesson deals, in brief, with some matters connected with Conception and the foetus.

4. This Lesson deals with the same subject, expatiating on it more largely and setting forth many details not mentioned before.