Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

not wind, bile, and phlegm which are technically called faults in Hindu medical lliterature, but the fruits of Rajas and Tamas which are really faults or defects inasmuch as they stand in the way of Emancipation which is really a return of the Self to its own true nature. Without

‘ knowledge ’ the faults cannot be avoided. ‘ Knowledge,’ as used in such connection, implies ‘ a knowledge of the Self, that is, of its own true nature.’ Such knowledge leads to Renunciation, or abstention from

Gangadhara takes * valavat ’ as qualifying both ‘ manas ’ and ‘ karma.’ This can scarcely be correct. ‘ Manas ’ is qualified by ‘ sadosham ’ and * karma ’ by ‘ valavat.’ ‘ Valavat ’ literally means ‘ strong,’ or ‘ endued with strength ;’ hence, as qualifying ‘ karma,’ it implies such acts as have the capacity to produce fruits. All acts have not the capacity to produce fruits, such as mere movements of she body, breathing, etc. Then, again, acts whose fruits have been exhausted by enjoyment or endurance, cannot be spoken of as ‘ valvat.’ — T.

CHARAICA SAMHITA.

7 1 objects, and harmony of time.**9

It has been said that righteous deeds are causes of joy, and the reverse of these subject one to grief.

Ailments spring from body and mind.

These cease when body and mind cease to exist.40

The beginning is never asserted of the™ continued course of the body and of the mind, since beginning there is none' of this.

The cessasion of these two is brought about by superior apprehension and memory, and by superior intelligence.!41

Even when the two seats, as already explained, of disease exist, (viz., the body and mind), diseases never afflict the person who has recourse to alleviatives before the ailments manifest themselves and who has his senses under complete control, unless, of course, there is evil destiny ripe for fruition.42

The acts done in former lives are known by the name of Destiny. Those, however, which are done in this life are" called Exertion.

The improper correlation of acts of both this and previous [jlives is the cause whence disease springs ; while their proper correlation is the cause of the absence of disease.43!

* * Effects of Time ’ include the effects of the seasons, of the day and night, and of the acts of previous births. ‘ Absence of harmony between the senses and their objects,’ means absence of correlation, excess of correlation, and false or improper correlation. Corresponding to three causes of ailments are the three means of alleviation. — T.

+ ‘ Rupa ’ here is used for body. ‘ Santati ’ implies continuous ex¬ tension, that is, current, stream, or flow of body from body in succession to one another. The cessation of this current is called Emancipation, which is effected by superior intelligence and wisdom. — T.

X ‘ Daiva ’ and ‘ Purusha ’ are two words that have been explained before in Sutrasthana in more than one passage. They are explained once more here. The unexhausted acts of previous lives, by which is meant

p. 712

CHARAKA samhita.

By 'removing effectively and without delay, in the spring, the^faults accumulated in winter, in the ante-rainy season the faults accumulated in summer, and in the autumn the faults accumulated in the rainy season, one never gets the diseases that are especial to the several seasons.44*

One who is accustomed to beneficial diet and movements, who acts after reflection, who is unattached to the objects of the senses, who makes gifts, who behaves equally towards all, who is devoted to truth, who is forgiving, and who serves with, humility all those who are inspired, is never attacked by ailmeuts.4S

Diseases never assail him who has knowledge, and penances,, and devotion to yoga. Hence the will, speech, acts, and mind should directed to the acquisition of happiness. The understand¬ ing also should be made clear.4f their residue, — that is, those acts whose fruits have not yet been enjoyed or endured, constitute ‘ Daiva,’ which is generally rendered 1 destiny.’ The acts, again, which one does in this life, constitute what is called ‘ Paurusha,’ which is generally rendered ‘ exertion.’ Destiny and exertion are important factors in determining the tenour of one’s life.

The two word ‘ Pravritti ’ and ‘ Nivritti ’ used in the second half of the verse, imply the setting in and the absence or cessation of disease. It has been previously explained that all inharmonious or improper corre¬ lations of the senses with_their respective objects, meaning ‘ Atiyoga,’ 1 Ayoga,’ and ‘ Mithyagoga,’ are the causes of ailments. As regards the acts of previous lives, their improper correlation also leads to what are called ‘ Samskaras ’ in this life, meaning ‘ tendencies ’ or ‘ inclinations.’ These tendencies lead to new acts, which can never be good. Hence, disease springs from acts of both this life and previous ones. When those acts are of an opposite character, i. e., when there is harmony or propriety of correlation, absence or cessation of disease is the result. — T.