Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

Then are enumerated the tastes, the articles of food and drink, the faults (wind, bile and phlegm), and diseases, in respect of their potencies.

Those articles, again, that should not. be taken in, large* measure, are indicated.

The three kinds of suitability and the eight principal considera¬ tions regarding food and drink, and their importance, have also,: been treated of in the first Lesson.

The second Lesson treats of the three divisions of the stomach.- v'

The indications of a person who eats according to proper > measure, the consequences of such eating, the indications of one who does not eat according to proper measure, the consequences of such eating, and how one should eat, have been discussed in it.

Lesson III treats of how the destruction of cities and towns and villages are brought about.

The indications are laid down of the vitiation of such natural agents as the soil, air, water, &c.

The contents are highly interesting. They prove what the view was which the Rishis took of the causes of the destructive plagues that very often occurred in ancient India.

THE PlM OF VI. MAN AH.

LESSON I.

After this we shall explain the knowledge of the Tastes *

Thus said the illustrious son of Atri.1

Without doubt, having carefully noticed the particulars relating to inducing causes, premonitory indications, symptoms, applicability of medicine, diet and course of conduct, the varieties of diseases, the predominance of wind or bile or phlegm in diseases, the class under which the disease falls, the precise measures in which the faults have been excited, strength, and age or season, the physi¬ cian, with concentrated mind, should specially attend to the know¬ ledge (analysis) of the tastes, articles, faults, derangements, medi¬ cine, country, season, strength, body, diet, predominance of con¬ stituent elements (of the body, such as skin, blood, &c.), assimilability, mind, constitution, and age, because of the dependance of curative operations on a conversance with such analysis of the tastes and the rest.

A physician that is unacquainted with the analysis of the tastes and the rest, is never competent to allay disease.

Hence, O Agnivefa, we shall expound the division on Vimanam for the sake of such conversance with the analysis of the tastes and the rest.

In this connection we shall, at the outset, declare the incidents of the tastes, articles, faults, derangements, and potency.f2

* ‘ Vimanam ’ comes from the prefix ' vi ’ and the root ‘ ma ’ to measure or ascertain. The Commentators explain it as ‘ miyate jnayate anena iti,' that is, that by which something is measured or ascertained. Hence, ' Vimanam ' is equivalent to science or knowledge or analysis. Instead of using the word ‘ science,’ I think it would be better to employ ‘ knowledge ’ or ‘ analysis ' as its English equivalent. In particular connections, ‘examination,’ ‘investigation,’ or ‘ study ’ may be used.

t Some texts read “ dosha-bheshaja &c.” for “ rasa-dravya-dosha-vikara. bheshaja & c ” in the first sentence, and “doshadi ” for “ rashadi ” in the last

p. 57

p. 446

CHAR AKA-SA MH1 TA.

The tastes are six. They are sweet, sour, saline, pungent, bitter, and astringent.

Properly used, they nourish the body.

Improperly used, they verily lead to the provocation ( excite¬ ment ) of the faults.*3

The faults are three. They are Wind, Bile, and Phlegm.

When they are in their normal state, they are beneficial to the body. When, however, they become disordered, verily they afflict the body with diseases of diverse kinds. 4t clause of the first sentence, the second sentence, and the third sentence. Chakrapani seems to read “ dosha-bheshaja &c.” and “ doshadi.” Gangadhara’s text is correct ; but curiously enough, in his commentary, he refers to the vicious readings.

By ‘ Nimitta ’ is meant all inducing causes, such as exposure to cold in the case of fevers.

• Purva-rupa ’ includes all premonitory indications.

‘ Rupa ’ implies all developed symptoms, including even those that are super-induced by accidental causes or circumstances.

■< Upaijaya ’ implies the applicability of medicine, diet, and course of conduct, to Individual constitutions. All medicines do not suit all men. The same diet, and same course of conduct, again, do not suit all men. The suitability of medicine, of diet, and of course of conduct, is called “ upa?aya.’ The physi¬ cian should attend particularly to ‘ upa?aya ’ if he is to succeed.

‘ Pradhanya ’ has reference to the predominance of particular faults (wind bile and phlegm) in particular diseases.