Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

f Harmonious correlation, as. regards everything, is the one cause of happi¬ ness or freedom from pain or misery. As regards, for example, the correlation, of objects with their corresponding senses, unless that correlation be harmonious, there cannot be freedom from diseases. Harmonious correlation, in. this case, would mean the absence of excessive and sparing and false correlation and thetotal absence of relation. As regards, again, the diseases that are due to ‘ Kalasamprapti,’ even here harmonious correlation ensures freedom from disease, Tnus, in the summer season, when the bile becomes naturally excited, one should so eat and drink and follow such a conduct in other respects that one’s bile may not be excited ; or one should migrate to such a climate where the heat of the sun is not excessive. As regards also the loss or impairment of the understanding, memory, etc., it follows without saying that if harmony exists, in respect of these faculties, no fault of judgment would occur and consequently there would be no accession of disease and misery.

In respect of the faults themseives, vis., wind, bile, and phlegm, if harmony or concord exists between them, there will be no disease. — T.

CHAR AKA SAM HIT A.

p. 683

Neither the senses, nor their? objects, are the causes of happiness or misery. It is seen that only the correlation (be¬ tween the senses and their objects), which is of four kinds, is the cause of both happiness and misery.*137

The senses exist, their objects also exist. Yet there may not be correlation (or contact) between them ; and (conse¬ quently) there may not be either misery or happiness.

Hence, the cause (of happiness and misery) is, indeed, cor¬ relation (or contact) between the senses and their objects, which is of four kinds. !38

Happiness and misery, which are within the ken of the Self, the understanding, the mind, and the senses, never arise without acts. The manner in which each (viz., happiness or misery) becomes perceptible is laid down below.-f183

Contact with the organ of touch, and contact with the mind, these are the exciting causes, of two kinds, of all sensations

* It will be seen that in verse 134, ante , the correlation between the senses and their objects has been spoken of as of three kinds. These three kinds, as expressly mentioned in verse 135, ante , are the false, the excessive, and the partial or sparing. The total absence of corre¬ lation, called ‘ Ayoga,’ is omitted. Here, in Verse 137, the correlation is spoken of as of four kinds. All the four, therefore, have been counted here.— T.

+ The words ‘ Yatha yattu boddhavyam tattathochyate ’ have been misunderstood by Gangadhara. The Bengali translators also have made a mess of the passage. The sense, however, is very plain. Having at first declared that happiness and misery are cognizable by the Self, the under¬ standing, the mind, and the senses, and that these are due to acts, the Rishi, in the verses that follow, lays down the manner in which happiness and misery fall within the ken of the Self, etc.— T.

p. 87

p. 684

charaka sam-hit a.

of happiness and misery.*140

Thirst, having desire and aversion for its essence, flows from happiness and misery.

Again, thirst, it is said, is the cause of happiness and misery.141

It is thirst that brings about those entities upon which rest the sensations (of Touch). One that is destitute of the (proper) organs, can never come in contact (with objects of Touch). One, again, that is not touched, cannot experience sensations (of touch, or pleasure and pain).f148

The abode (or refuge) of all sensations are the mind, and the body invested with the senses, with the exception of the hair, the bristles, the extremities of the nails, stools, and urine, and other products of liquified Anna-mala 4145

* The two kinds of contact mentioned here are the exciting causes of ail sensations of pleasure and pain with regard to Touch. Mere contact with the external organ, without contact with the mind, cannot produce either pleasure or pain. The yogin, absorbed in yoga contemplation, is dead to all external impressions. Archimedes was so absorbed in the contem¬ plation of a geometrical problem that he was not cognisant of the fact of the city in whose defence he had taken an active part having already been stormed by the besiegers. It is said that he cried out, when a soldier stepped into his circie, — “ Do not disturb my circle.” — T.

t The body consists of * bhavan vedanaijrayasamjnakan,’ that is, entities upon which the sensations (of touch) rest, that is, organs of touch. What is stated, therefore, in the first line of this verse is that it is thirst or desii-e that originates the body. By conquering thirst, one attains to Emancipation, or freedom' from re-birth.

In the second line, it is said that one who is uninvested with the organs of touch, cannot come into contact with the objects of touch ; one that is untouched, can have no sensations of touch. — T.

J ‘ Annamala dravaguna ’ implies the products of liquified ‘ Anna-mala.’ In Lesson 28 of Sutrasthana, ante, ( vide p. 392) it has been stated “From

CHARAKA SAMHITA 6S5

In Yoga as also in Emancipation there is an absence of all sensations.

Emancipation is absolute cessation (of everything). Yoga leads to Emancipation.*114