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.
As to Prayojana (Object). : •
Prayojana, verily, is that for (the accotri^ actions (or operations) are undertaken. -.
$ment of) which
For instance : If there be untimely death, I shall then have recourse to such things and practices as prolong the period of life and avoid all such things and practices as shorten life, so that untimely death may not assail me.46
As to Vyabhichara (Exception) : Vyabhich5ra, verily, is going astray.
For instance : this medicine is suited to this disease or is not suited to it.*47
As to Jijnasas (Examination) : Jijnasas, verily, is examination. For instance : examination of Medicines. (This will be explain¬ ed hereafter) .f48
As to Vyavasaya (Determination) : Vyavasaya, verily, is determination.
For instance : This disease is one of wind ; this is its medicine.49
As to A'rthaprapti (Implication) : Arthaprapti is the ascertainment of one unexpressed topic from a topic that has been expressed.
For instance : When it is said that this disease is incapable of being cured by a soothing and nutrive course of practices (i. e., Santarpana), it is implied that it is curable by an opposite course of practices ( i . e., Apatarpana).
So also, when it is said that this one should not eat during the day, it is implied that he should eat at night-time.50
* The sense attached to Vyabhichara is this: many instances are seen point¬ ing, at first, to the existence of a uniformity. Some instance is observed that is of a different kind. This is a Vyabhichara. The Baconian rule of Induction consists, briefly, of the following : collect agreeing instances; collect disagreeing instances ; rej ect superfluous causes, and then make the inference. The disagree¬ ing instances are all Vyabhicharas. — T, f The words put within paranthesis seem to be an interpolation. — T.
p. 73
p. 574
CHARAKA-SA M HIT A.
As to Sambhava (or, originating cause) : Sambhava, verily, is this : that from which something springs is said to be its Sambhava.
For instance : the six elements (vi'2., mother, father, soul, suitability, food-juice, and strength) are the Sambhava of concep¬ tion (the foetus in the womb). Baneful practices are the Sambhava of disease. Beneficial practices are the Sambhava of health.51*
As to Anuyojya (Defectiveness of statement). Anuyojya, verily, is this : that statement which is fraught with fault (or defectiveness) is said to be Anuyojya; or, where general topics are asserted, intending that only particular topics are to be apprehended, such general assertions are Anuyojya.
For instance : when it is said that this disease is curable by Sam^odhana, the Anuyojya consists in the fact of either Vamana (emetics) or Virechana (purgatives) only being intended. t6a
As to Ananuyojya : (or Completeness of statement) : Ananuyojya is the reverse of the above.
For instance : This disease is incurable.
As to Anuyoga (or Question) : Anuyoga, verily, is that which is a question (or enquiry), or part of a question (or enquiry) as regards a whole treatise, or a part of a treatise, addressed by persons to others that are of the same branch of learning with themselves, for acquiring knowledge general and special as also for ascertaining texts and counter-texts. Or, when one asserts that Purusha is eternal, and the other enquires, what is the reason (of the assertion), such enquiry is said to be an Anuyoga.54
* The six dhatus or elements, rather, ingredients, of Garbha or Concep¬ tion, meaning the germination, of the foetus in the womb, are mentioned in Qarira-sthana, Lesson IV., post. I have taken Satmya as equivalent to Suitability. This, probably, has reference to the suitability of the two parents to each other. Sattwa implies strength, whence, perhaps, springs the vital seed. Hindu physicians do not think that the vital seed is localised anywhere in the body. It springs from desire and strength. — T.
-j- Practically, Anuyojya arises where something has to be added in order to assist at a right apprehension. “Bring me the box” is the order given to the page when the master wishes his ebony box to be brought from among many others in a particular room. — T.
CHA RAKA - SA M HIT A.
p. 575
As to Pratyanuyogt (or enquiry about enquiry) : Piatyauuyoga, verily, is Anuyoga about Anuyoga.
For instance, when the Anuyoga has been — what is the reason (of this)? — another Anuyoga may follow about the reason of the reason assigned.55
As to Vakya-dosha (or faults of speech) : Vakya-dosha, verily,, occurs, for example, in sayings where there is insufficiency, or redundancy, or want of meaniug, or misjoinder, or contradiction. These being absent, the true sense is not lost.*56
A speech that is defective in any one of these, viz., proposition, reason, example, analogy, and conclusion, is said to be defective or insufficient.
Or, that which should be solved by laying down many reasons but is solved by only one reason, is also regarded as defective or insufficient.
These (defects) being absent, the true sense is not lost.
As to redundancy : That is redundancy which is the reverse of defectiveness.
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