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.
* ‘ Damvau’, as explained by Chakrapani, means a person with fixed or motionless eyes. ‘ Kupita’, meaning angry, as applied to ‘breath’, probably means quick. — T.
+ ‘ Diseases springing from opposite causes’, i. e., complicated diseases some of which arise from cold, some from heat, some from dryness, some from oiliness, &c. Treatment involving operations of opposite consequences, i. e., purgatives and astringents, &c. — T,
CHARAKA-SAMHITA.
p. 897
LESSON VII.
• We shall now expound the Lesson called “ Pannarupimindriyam.”
Thus said the illustrious son of Atri,* 1
The physician should never desire to take up the treatment of that man in whose eyes, upon examination, he fails to discern the images, caused by reflection, of objects before them. I 2
That man is almost dead whose shadow in the light of the moon, the sun, or the candle, in water, or in a mirror, seems de¬ formed in respect of (particular) tints.j 3
Reflections that are torn, or broken, or disturbed, that are less or more, that are faded or thin, or divided into two, that are head¬ less or otherwise deformed, — these and others that are defective should all be known to be of those whose end is near, if (of course) these are not due to intelligible causes.1T 4-5
That man is already dead who sees his shadow, in a dream, to differ in respect of samsthana (features), or pramana (measure), or complexion, or brilliance. § 6
By samsthana should be understood features (or aspect). It is of two kinds, viz., well-formed and ill-formed.
As regards pramana (measures) of men, it is of three kinds, viz., small, large and middling. 7
By Pratichcchâya (reflection) of a person is meant that shadow in a piece of water, or a mirror, or in the light of the sun and the t ‘Kumarika’ means the image, reflected on the pupil, of any object before the eye. Pratichcchayamayim’ means ‘consisting of what is only a reflection.’
* ‘ Panna-rupi’ implies something whose form or aspect has disappeared. The sense of the word, as applied to ‘ Indriyas’ or the senses, will appear clearly further down. — T.
‘ Panna-rupam’ is an abreviation of ‘apanna-rupam’, implying'ill-formed or confused in respect of shape. Here it is the total absence of the image that is referred to. The inability of the eye, or, rather, the pupil of the eye, to reflect the image of an object before it, is regarded as a sign of approaching death. — T.
J It is believed extensively in India that a man who is on the point of death sees his shadow in a mirror, &c., deformed of a limb, such as headless, or armless, &c. See the following verses. — T.
IT ‘Intangible causes’ such as the action of the wind, or some defect in the medium, or the absence of vivid light. — T.
§ Some texts read ‘sasthepi’ for ‘sapnepi.’ If the former reading be preferred, the sense will be this : not only the sick and afflicted die soon when their shadows become , abnormal, but the healthy also are to be regarded ascertain to die soon if their shadows also appear to be abnormal.— T.
p. 898
CHARAKA-SAMHITA.
rest, which corresponds with his measure and features, and which auswers to his complexion and brilliance.* 8
The sheen, which is of five varieties, of ether and the rest, has varied characteristics.!
Amongst these, the reflection which appertains to ether is stainless, blue, oily, and effulgent. 9
That sheen which is dry, dark and red in colour, and divested of effulgence, is regarded as appertaining to air.
That which is of the hue of pure blood, is regarded as apper¬ taining to fire. It is, besides, of blazing effulgence and agreeable to sight. IO
The sheen which is as stainless as that of a pure stone of lapis lazuli , and which is oily, is regarded as appertaining to water.
That which is steady, oily, thick, and glossy, and which is either dark or white, or both, in hue, is regarded as appertaining to earth. 11
Of these five separate varieties of sheen, that which is regarded as appertaining to the air is censurable. The four others are fraught with happiness. The sheen appertaining to the air soon ends in the destruction of the individual, or bringing upon him great misery. 12
All kinds of colour have Light in their composition.
Colour is of seven- kinds : these are I. Red, 2. Yellow, 3. White, 4. Brown, 5. Green, 6. Pale, and 7. Dark (black)! 13
* One’s reflection in a mirror certainly corresponds with one’s measure or proportions, features, complexion, and brilliance. In sunlight or moonlight or candle-light, however, one’s shadow may be larger or smaller than one’s body, according to the position in which one may be placed. Only reflections in the looking glass are meant here. — T. f In the previous verse, the Rishi has explained the meaning of the word ‘cchaya.’
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