Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

* ‘ Kantha 1 means a coarse quilt made of torn rags sewn together. A Sanyasin, besides his ' Kaupina, ’ must have a ‘ Kantha. ’ The coarsest blanket or carpet :is luxury compared to the 1 Kantha ’ of a religious devotee in India.— T.

t 1 £aucha ’ is such external purity as is effected by washing, that is, by water. A Sanyasin must have a 1 Kamandalu 1 or ‘ Kundika ’ for vessel of a peculiar size, made of a scooped gourd or wood) with water within it. He should have also a staff as a support for his body while walking ;

‘ adhara ’ means ‘ support. T.

\ Sanyasins have to live upon the doles obtainable in course of their rounds of mendicancy. These doles generally consist of handfuls of rice or flour. When enough has been gained for one meal, more should not be sought. For the keep of these doles of charity they have a vessel that is generally made of wood. Cocoanut-shells are sometimes used.

Another reading is ‘ bhakshya-charrya 1 instead of ‘ bhaikshya-charyya ’ which I have adopted. The meaning is ‘ for the gathering of food. T.

§ The Sanyasin should go out, only once on a day, on his round of mendicancy. He should not accept anything that is not wild. As already said, he should not collect more than what is needed for his bare subsistence. If mendicant rounds among human habitations, i.e., villages, be interdicted (and it has been interdicted for Sanyasins of an advanced type), the passage would mean,— collection, only once a day, of such food as consists of only the products of the wilderness, and as would be needed for the bare support of life. ’-T.

CHAR AKA SAM HIT A.

p. 777

for meditation, assumption of different attitudes of the body ; * dwelling in the forest, without the shelter of a house ; avoidance of sloth, sleep, idleness, and such other habits and acts ; f indifference to pleasure and pain arising from all objects of the senses ;

Indulgence with deliberation in such acts as sleeping, resting, walking, seeing, eating, sporting, moving of every limb, and the rest; X capacity to bear honour and praise and censure and disgrace ; capacity to bear the contact of hunger and thirst and exertion and toil, and cold and heat, and wind and rain, and pleasure and pain ;

incapability of being moved by grief and melancholy, hatred and pride and honour, and cupidity and attachment and envy, and fear and wrath, and the like ;

regarding pride and the rest as calamities ; looking at the creation and the rest of the universe and man as similar ;

* ‘ Kayanibandhanam ’ is explained by Chakrapani as ‘ use or wearing of ‘ yoga-patta. ’ The yoga-patta is a garland of deer-sk\n. I prefer Gangadhara's interpretation. He understands by the word ‘ yoga-asana, ’ assumption of different attitudes of the body. Yjanavalkya mentons eighty different kinds of asanas, such as ‘ Padmasana, ’ ‘ Virasns,’ &c — T.

+ ‘ Tandra ’ is sloth or indolence. One working for one's Emancipaion should conquer sloth, sleep, and idleness. — T.

t What is said here is this : all these and similar acts are done by the generality of men without the exercise of judgment or deliberation. The Yogin who wishes to achieve Emancipation should do every one of these acts with due deliberation. He should not sleep whenever he feels sleepy, but have fixed hours for sleep. He should not, again, outsleep the hours he has fixed for himself. The fact is, Yogins by practice, can acquire control over sleep.

One moves one’s limbs quite unconsciously or without any fixed purpose. The Yogin is forbidden to do this. He should never move any limb of his body without previous deliberation. — T.

p. 778

CHARAKA SAMHITA.

fear at the thought of the time slipping away of the commence¬ ment of an action ;

constant alacrity in all acts relating to yoga ; mind and vigour directed to the achivement of Emancipation ; increasing the strength of Intellect, apprehension, and memory ; concentration of the senses in the mind ; '

concentration of the mind and the soul in the soul ; * knowledge of every part of the body as made of the different dhatus (or ingredients), t the conviction that everything which springs from a cause is fraught with woe; that it does not belong to one’s Self ; and that it is not durable. %

Calling every Pravritti as woe ; and the conviction that in complete renunciation there is felicity.

This is the way (that leads) to Emancipation.

Any other way leads to destruction.

The means (for attaining to Emancipation) have thus been explained. ®8