Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

A union of an opposite character (that is, of destiny and exer¬ tion when both are bad) is the cause of a life of an opposite charac¬ ter (that is, short and miserable).

A union of a middling kind is regarded as the cause of a life that is of a middling character (that is, neither very short, nor very miserable.) Listen now to another reason.88”83

When destiny is weak, it may be overcome by exertion. So also, when exertion is otherwise (that is, weak), it is overcome by destiny that is strong.40 be known, is only the average. Some individual may attain to the age of 70, or 80, or go, or even 100. Others, however, would die at 10 or 20, or 30, or 40.. Speaking of the whole race of man, three score years should now be assigned as the limit of age. this is less by ten than what the Hebrew psalmist as¬ signed. But then, a Hindu would argue, that several centuries have elapsed from the time of the Hebrew psalmist.— T.

CHA R A KA-SA M HI TA.

p. 483

Beholding this, one class of persons regard that the period of life is fixed,

Some acts of a mighty nature, sometimes, are seen to have a certain result when the time comes for their fruition.

Others are not endued with certitude of results. They are awakened to fruition by adventitious causes.11*

Even such is the case.

Hence, seeing both these, the adoption of one of these (views) is not proper.

We shall here cite certain convincing considerations. If all life were fixed as regards period of time, then mantras, medicinal herbs, jewels and gems, auspicious rites, sacrifices, offerings unto the deities, Homa, observances, expiations, fasts, propitiatory rites, bows and prostrations (unto the deities and other superiors), pil¬ grimages (to shrines and sacred waters), and those religious rites which go by the name of Ishti, would not be needed by those that are desirous of length of life.12

Then also frightened and furious and restive bulls and cows, and elephants, and camels, and asses, and horses, and buffaloes, as also storms and hurricanes, would not be eschewable.

Cataracts and precipices, and (steep) mountains, uneven regions, forest fastnesses, and (strong) currents of water would not also be eschewable.

*- ‘Nidarcanam’, as explained by the Commentators, is this : ‘nirdifyate, abhimatapaksha sadhyate, anena iti hence, convincing considerations or

‘Mantras’ are sacred texts of especial efficacy.

‘Mani’ implies jewels and gems. These have in all countries been regarded as possessing especial virtues, particularly in warding off evil.

‘Vali' Iiierally means animals and grain offered up at sacrifices.

‘Upahara’ are ordinary offerings to the deities.

‘Homa’ is the pouring of clarified butter on the sacred fire in honour of the deities.

‘Gamana’ implies going. Here it means pilgrimages to shrines and sacred waters.

‘Ishti’ implies all kinds of subsidiary sacrifices. — T.

p. 484

CHA R A KA - SA MHI TA

So also drunken men, and those that are insane, and those whose minds have been deranged (by a sudden accession of any passion), and those that are furious and restless, and those whose understandings have been vitiated by covetousness, and enemies, and raging fires, and diverse species of reptiles and Snakes possessed of poison, would not be eschewable.

Acts of rashness, disregard of countries and seasons that have become baneful, the wrath of kings, these and other similar thingswould not be destructive of the period of life, if all life were fixed as regards measure of time.

Then also the fear of premature death would not enter (the hearts of) living creatures engaged in warding off the fear, to which they are unaccustomed, of premature death.43

The instructions, too, of the great Rishis, about the adminis¬ tration (of Rasayanas ), in the introductory discourse, in the division on Rasayana, would be needless.44*

Nor would Indra slay with his thunder a foe whose period of life is fixed.

The Afwins also would not then treat the sick with medicine.

The Rishis would not then be able to attain to periods of life according to their own wishes, by means of penances.

The great Rishis also, possessing a knowledge of all that deserves to be known, along with the foremost ones among the deites, would not look for or teach or administer (medicines for ailments &c.45f

* The first portion of the aphorism has been worded periphrastically. The sense is this : all men have the fear of early or untimely death ; and, as such, precautions are adopted against such death. If the period of life were fixed, such fear would never penetrate any human being ; and, hence, unaccustomed to such fear, no man would take precautions for avoiding such death.