Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna
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The translator’s English as printed (Avinash Chandra Kaviratna). The original-language text is not held; names are romanised as the translator printed them.
The contents of this fasciculus are varied and interesting. The functions of the heart are described, and the “ten great ducts arising therefrom” explained. Nex. are elaborated and discussed the “five things essential to prolong life,” viz : — Universal compassion ; increase of energy ; subjugation of the senses ; knowledge of Brahma: and the practice of Brahmacharyya. Also are carefully pointed out the characteristics that accrue to those that are truly conversant with medical scriptures. The seven principal questions relating to life, and errors concerning them, follow ; finally is a dissertation on the conduct of good physicians towards charlatans.
No medical man interested in the archaeology of his profession shoitld lose the opportunity of subscribing for this work, which is both unique and remarkable, giving evidence that all of civilisation and of medicine does not pertain to the Christian or any other era.
ABSTRACT OF CONTENTS.
The general causes ( with their respective characteristics ) of destructive plagues, &c., having been expounded, the root of those causes is explained in this fasciculus.
The observations of the Rishi on the vitiation of air, water, land, &c., are fraught with deep interest and deserve to be read by
The first origin of disease is adverted to.
The progression of decay as regards the period of life ( from Yuga to Yuga ) is explained.
What death is timely and what death untimely, how timely death and how untimely death happens, are explained.
How sjpdicine should be administered in order to become efficacious, tthe person to whom medicines are not to be prescribed, with the reasons therefor, have also been explained in Lesson III.
Lesson IV treats of the three especial means for ascertaining disease. They are Instructions of the Inspired, Observation, and Inference.
The matters about which the Inspired lay down instructions, the matters which are apprehended by Observation, and the matters which are to be ascertained by Inference, and the manner in which they are to be known, have also been fully expounded in this Lesson.
Lesson V treats of the several ducts of the body, the ingredients they bear, and the indications of their vitiation.
The contents of both IV and V are exceedingly interesting.
CHARAKA-SA MHITA
p. 477
asked the illustrious son of Atri, saying, — O illustrious one, from what does the root arise of the perversity of air and the rest, ■characterised by which these destroy cities and towns and villages?22*
Unto him the illustrious son of Atri said, — O Agnivefa, the perversity that arises of all these, viz., air and the rest, has unright¬ eousness for its root. That unrighteousness has for its root sinful acts committed before. The source of both these ( vis., unrighte¬ ousness and sinful acts), is faults of the understanding.28!
They are as follows : when the foremost inhabitants of the Country, cities, towns and villages, transgressing righteousness, set the example of unrighteousness, at that time, their dependants and those that depend on the latter, living in cities and provinces, and those that make the law their profession, enhance that unrighteousness.24!
Then that unrighteousness violently causes the disappearance of righteousness. Upon this, the people, bereft of righteousness, f By ‘prajnaparadhah’ is meant faults of the understanding. ‘Prajna’ means wisdom, or, rather, the faculty by which one judges of things correctly. ‘Aparadha’ of this, therefore, must imply all instances of erroneous judgment or incorrect apprehension. Compare Charaka, Qarirasthana, Lesson I, — 46. Compare Gita, where it is said, —
* ‘Yena’ refers to ‘vaigunyena’. The nominative of ‘uddhamsayanti’ is ‘vayyadayah’ understood. Agnivefa wishes to know what the original cause is of that perversity of air, &c., which brings about the destruction of human habitations. — T.
“From wrath arises heedlessness ; from heedlessness, loss of memory ; from loss of memory, loss of understanding ; from loss of understanding, one becomes ruined’’.— 63, Lesson II.
So, it is loss (or fault) of the understanding or judgment through which one is overtaken by ruin. — T.
t ‘Adharmena prajam varttayanti’ means ‘set the example of unright¬ eousness’.
‘Afrita’ is a dependant ; ‘upafrita’ is one that depends on a dependant.
‘Vyavaharopojivinah’ are persons that make the law their profession. These men have always been regarded in India as the pests of society notwithstanding their usefulness when disputes arise about property. The class is especially mentioned in Sukra Niti. A reference occurs to them in the drama called Mrichcchakatikam or the Toy-cart. _ T.
p. 61
p. 47
are abandoned by the deities. Unto those persons thus bereft of' righteousness, having unrighteousness for their principal charac¬ teristic, and abandoned by the deities,, the seasons become per¬ verted.
Through this, the deities do not pour rain (unto them) in due time, or (if they pour ) pour rain perversely.
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