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.
b. Chakrapani explains that by Varanga is meant Gudatwak. This is called in Bengali Dalchini ; Citiamomum Zeylanicutn , Breyn.
c. Balanites Roxburghii , Planchore ; syn. Ximenia AZgyptiaca , Roxb.
d. Moringa pterygosperma,. Gaertn. syn. Hyperanthera moringa , Willd.
e. Solanum Indicum , Linn.
f. Solanum Xanthocarpum , Schrad syn. Solanum Jacquinii, Willd.
* The word “ Lakshana,” occuring in the first verse, means the “ scriptures.’’ The first portion of the Lesson lays down the considerations which should guide the student in selecting the treatise he should study, {vide aphorism 2). The attributes of the preceptor are set forth in aphorism 3. The attributes of the disciple are set forth in aphorism 6. The method of study is set forth in aphorism 5 ; that of teaching in aphorisms 7 to 13. The rules to be observed in discussion are laid down in aphorisms 14 to 25. The fifty less six, that is, four and forty incidents relating to controversy, are then laid down in aphorisms 26 to 78. The ten elements of action, beginning with cause, etc., are set forth in aphorisms 79 to 91. Te nine questions, in the matter of examination, as applied to pur¬ gatives and the rest, are laid down in aphorisms 92 — 172. — T.
CHAR AKA SAM HIT A.
p. 650
These topics of various kinds that have been laid down, have been expounded in diverse kinds of charming expressions and are delightful and interesting in respect of sense or meaning.
They are, again, characterised by diverse kinds of well-chosen or agreeable words and euphoneous combinations.
They are also capable of assisting one in demolishing the state¬ ments of others - in course of controversy*1751
The physician who acquires this sort of proficiency, that Is founded upon various reasons and that is capable of demolishing the controversial disputations of others, never comes forward to crush the opinions of others ; nor is he capable of being him¬ self crushed by the disputations of others. f 178
In this Division, the measures, under proper heads, of all the elements beginning with the faults (viz., wind, bile, and phlegm), have, with reasons, been set forth.174
Thus ends the eighth Lesson, called Bhishagjitiya, in the Division called Vimana, of the treatise of Agniveja as revised by Charaka.
* Some Bengal texts read ‘ artha-jatam ’ at the end of the first sentence. The correct reading, however, is ‘ arthakantam.’ This is the reading adopted by Chakrapani. Gangadharajalso adopts it in his gloss, though he retains it in his text through simple carelessness.— T.
t ‘ Imam matim ' is explained by the Commentators as the ‘ maii,’ i. e., under¬ standing (in the sense of proficiency) which arises from a study of this Lesson. The true sense of the verb 1 niliyate ’ here is ‘ does not come forward 1 or ‘ shows an unwillingness for,’— T.
qArira-sthAnam.
LESSON I.
We shall, after this, expound the Lesson, in this Division that treats of the body, and that is called “Katidhapurushiyam” (how many kinds of persons are there).
Thus said the illustrious son of Atri.’ * * * §
Agnivega said, — O thou that art gifted with intelligence, into how many kinds may Purusha (man) be distributed according to difference in the constituent elements (of the body) ? f
Why is Purusha regarded as cause ?
Who is the originator of Purusha ?
Is he possessed or bereft of knowledge?
Is he regarded as eternal or not eternal ?
What is Prakriti ? |
What are Vikaras (modifications of Prakriti) ? §
* The scope of this Lesson will abundantly appear as it proceeds. The object of the Rishi is to specify different kinds of men according to differences in consti¬ tution and other particulars. — T.
t The word ‘ Purusha,’ in its common acceptation, may be rendered ‘ man ’ or ‘ person.’ Literally, it means ‘ one that lies or resides in a fiura or frame.’ Hence, in philosophical works, it implies the Being that is encased in a body or corporeal frame. Purusha is not the sum total of physical limbs or parts ; but it is, or he is, that to which or whom these belong. It is the owner of this corporeal frame that is called Purusha. In the questions of Agniveca, the word
Purusha is sometimes used in its common acceptation and sometimes in its true philosophical sense. Hence, it is expedient to retain the word without translating it.— T.
t By ‘Prakriti’ is meant, in the Sankhya system of philosophy, the prime¬ val physical principle by whose evolution all things material and mental have come into existence.— T.
§ ‘ Vikara ’ implies modification or mutation. Every thinp in the universe that we see is the result of Prakriti modified (through Purusha.) Vide the answers to these questious where fuller explanations have been given. — T.
CHAR AKA SAMHITA.
What are the indications of Purusha ?
Those that are conversant with the Atman (self) say that it is inactive, self-dependent, self-controlled, pervading everything, puis* sant, as also knower of matter, and the witness (of everything).
O illustrious one, if inactive, how is it that it seems to act ?
If self-dependent, how is it that is takes birth in womb which it cannot possibly desire ?
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