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.
In the second portion, ‘prayoga’ has reference to Rasayana ; ‘buddhayah’ implies instructions. ‘Rasayanas’ are medicines that prevent or remove the effects of age, increase the vigour of the healthy, and cure the ailments of the sick.— T.
f The argument here goes into the bosoms and businesses of men, so to say. If living creatures were really endued with determined periods of
CHARAKA-SA MHITA485
Then, again, this vision of Indra (and the others) is the fore¬ most of all visual powers.
This, however, is manifest to even ourselves that amongst thousands of men, between those that engage in battle, putting forth their prowess, and those that do not betake themselves to that occupation, a difference exists in the period of life.
Then also, among infants immediately after birth, if proper measures be taken or omitted,.
as also among those that do or do not swallow poison, a difference exists in the period of life.
Nor is the durability the same of those earthen pots that are used for fetching water and those that are kept for show, in the matter of breaking.
Hence, life has for its root beneficial practices.
From a contrary course of practices results death.46* life, Indra’s killing a foe with the thunder would be unnecessary ; the celestial physicians, viz., the twin A$wins, would be guilty of folly in seeking to save life by administering medicines ; the Rishis also could never succeed in attaining to desirable spans of life by austere penances ; the great Rishis and deities, too, would not waste their time and energy in discovering, and teaching, and administering medicines. It should be remembered that the science of life was originally obtained from the Grandsire, Brahman, by Prajapati or lord of the creation, viz., Daksha ; from Daksha it was obtained by the celestial twins, the Afwins ; from the A?wins, it was received by Indra, the chief of the deities. As Indra, having obtained it, had not imparted it to any one, the Rishi Bharadwaja went to him for getting it. Having got it from him, Bharadwaja communicated it to Atri’s son Punarvasu who, in his turn, imparted it to six pupils, viz., Agnive^a and the rest.
‘Pa?yeyuh’ means look for. The Rishis obtained knowledge by spiritual vision ; as Manu says : —
Rishayah samyatatmanah phalamulanilaijanah,
Tapasaiva prapacjyanti trailokyam sacharacharam. Aushadhanyagado vidya daivi cha vividhasthitih,
Tapasaiva prasiddhanti tapastesham hi karanam. — T.
* What is said in aphorism 46 is this : in the previous aphorism reference has been made to the acts of the deities and the Rishis. It may be said that they are beings endued with superhuman vision. Hence in aphorism 46 the son of Atri says, — Yes, it is admitted that the deities and the great Rishis have 62
p. 486
CHAR A KA SA MBIT A.
Then, also, addiction to acts contrary to place and time and suitability, as also to vitiated food, (is death).47*
Complete avoidance of all kinds of excessive correlation, never suppressing such urgings of nature as have become pro¬ nounced, and abstention from all acts of rashness, are concomitants ©t health, as we think we lay them down as causes of health ; for we see them as such in all respects.43+
After this, Agniveca said, — If this be so, O illustrious one, then why does death take place timely and untimely of men whose period of life is indeterminate ?43J superior vision. But then, men, by the aid of even such eyes as they have, may notice the several facts mentioned, viz., that there is a difference in the period of life between those who engage in battle and those who do not engage in such murderous acts ; between those infants that are properly attended to after birth and those that are not attended to f and between those persons that swallow poison and those that do not swallow it. The same difference is observable among even inanimate objects, such as earthen pots or jugs. Those that are used for fetching water soon break ; while those that are painted and kept for show, do not break so soon.
‘Utthaya utthaya’ implies ‘rising up and rising up,' i. e., putting forth prowess. The measures with reference to infants are, of course, those which relate to the skilful cutting off of the umbilical cord, rubbing of oil, warming, &c.
‘Chitra-ghatas’ are little earthen jugs painted and kept for show, or for religious purposes. — T.
* ‘Kriyopayoga’ is, literally, administration of operations, or practice of acts. It is, however, frequently used for ‘practice’ or ‘addiction,’ or ‘habit.’
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