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1It is my intention to bring out the work in successive monthly fascicules. Each fascicule shall ordinarily contain four forms of matter, octavo, royal. Under favourable circumstances, however, fascicules containing even eight forms may be issued. Calcutta .- 2oo,- Cornwallis Street, [-Avinash Chunder Kaviratna. June i, 1890. j CHARAKA-SAMHITA. THE PLACE OF APHORISMS. LESSON I. So then We will explain the lesson about Longevity. Even this was said by the illustrious son of Atrl.* Desirous of long life, Bharadwaja of austere penances repaired to the supreme deity Indra, regarding him worthy of court.1 Since the Science of Life, as declared by Brahman, was received by Prajapati in its entirety, the Agwins then from him,® from the Agwins the illustrious Cakra alone had received (it), therefore, requested by the Rishis, Bharadwaja repaired to Cakra.8 When diseases appeared as impediments to penances, fasts, study, continence, t vows, and life, of embodied creatures,4 then great Rishis of righteous deeds, keeping compassion for all beings before them, assembled together on the auspicious side of Himavat*. Angiras, and Jamadagni, Vagishtha, Kagyapa, Bhrigu, Atreya, Gautama, Sankhya, Pulastya, Narada, Asita,6 Agastya, and Varnadeva, Markandeya and Agwalayana, Parikshi, (the other) Atreya of the Bhikshu order, Bharadwaja, Kapinjala,7 Vigwamitra and Agwaratha, Bhargava, and Chyavana, Abhijit, Gargya, Candilya, Kaundilya, Varkhi, Devala, and Galava,8 Sankrittya, Vaijavapi, Kugika, Vsdarayana, Vadiga, and Caraloman, and both Kapya and Katyayana,9 Kankayana, Kaikageya, Dhaumya, Marichi, and Kagyapa, Carkaraksha, Hiranyaksha, Lokaksha, and Paingi,10 Caunaka, and Cakuneya Maitreya, Maimatayani, the Vaikahnasas,
2* It would seem from the words athdtah that this treatise follows a previous one on a cognate subject. Vakhyasyamah , rendered ‘ explain,’ may also mean ‘elaborate.’ In either case the sense would be the same. Bhagamana literally means a possessor of the six divine attributes, w, lordship, energy, fame, prosperity, knowledge, and renunciation. Ordinarily, however, when used in connection with names, it implies ‘illustrious’ or ‘reverend’ — T. t Brahmacharyya is the celebate life of a pupil in the house of his preceptor for study. Here, it seems, the word is used generally for celebate life or abstinence with certain rigid vows. — T. CHARAKA-SAMHITl, also the Valakhilyas, and other great Rishis, 1 1 oceans of the knowledge of Brahma, of restraint, and of observances, blazing with the energy of ascetic penances, (and) like fires upon which have been poured libations of clarified butter,12 these, seated there at their ease, took part in this beneficial conversation, (saying), — “Freedom from disease is the excellent root of Religion, Profit, Pleasure, and Salvation.13 Diseases are depredators thereof as also of happy life. This (therefore) is a great enemy of men that hath appeared.14 What shall be the means of checking them?’’ — Having said this, they betook to meditation,*18 Then with the eye of meditation they beheld Cakra to be their refuge. — “The Lord of the celestials will duly declare the means of check in respect of diseases. 1 8 Who must repair to the abode of the Thousand-eyed for asking the lord of Cachi ?” — >“In this matter even I should be commissioned,” — these words Bharadwaja said first; therefore, was he commissioned by the Rishis. f17-18
3Proceeding to Cakra’s abode he beheld, in the midst of the celestial Rishis, the slayer of Vala, blazing like firej19 Repairing (thither), and saluting the Chief of the deities with words wishing him victory, the intelligent and illustrious one declared the excellent message of the Rishis ,§ao — “Diseases have sprung into existence, striking fear into every creature. Therefore, O Chief of the celestials, tell me duly what the means of check are !” 21 The illustrious one of a hundred sacrifices|| declared the Science of Life unto that great Riski in a few words, knowing his intelli¬ gence to be great,22 Fraught with the knowledge of causes, symp¬ toms, and drugs, the refuge both of the hale and the sick, consisting of three aphorisms, eternal and auspicious, which the Grandsire had (first) discovered,23 that limitless and shoreless Science of Life, of three trunks, the intelligent ascetic, with mind devoted to it, soon enough duly learnt in its entirety, 2 4 Having learnt it in its entirety, Bharadwaja acquired through it unlimited life, and endued with happiness, declared it to the Rishis exactly (as he had ac- * Verse 15 consists of one line. Teskam might refer to manushyanam in the previous verse..— Ti t Verse 18 oonsists of one line. Thousand-eyed. \ i.e., Indra. Lord of Cachi , Indra, whose spouse is Cachi. — T, J Indra is called the slayer of Vala, of Namuchi, &c.; the latter were demons that the chief of the celestials slew for the peace of the three worlds. — T. § To this day, a Brahmana, desirous of blessing any one of the three other orders, would say, — Victory to thee l — T. || Indra. — T, CHARAKA-SAMHITA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1It is my intention to bring out the work in successive monthly fascicules. Each fascicule shall ordinarily contain four forms of matter, octavo, royal. Under favourable circumstances, however, fascicules containing even eight forms may be issued. Calcutta .- 2oo,- Cornwallis Street, [-Avinash Chunder Kaviratna. June i, 1890. j CHARAKA-SAMHITA. THE PLACE OF APHORISMS. LESSON I. So then We will explain the lesson about Longevity. Even this was said by the illustrious son of Atrl.* Desirous of long life, Bharadwaja of austere penances repaired to the supreme deity Indra, regarding him worthy of court.1 Since the Science of Life, as declared by Brahman, was received by Prajapati in its entirety, the Agwins then from him,® from the Agwins the illustrious Cakra alone had received (it), therefore, requested by the Rishis, Bharadwaja repaired to Cakra.8 When diseases appeared as impediments to penances, fasts, study, continence, t vows, and life, of embodied creatures,4 then great Rishis of righteous deeds, keeping compassion for all beings before them, assembled together on the auspicious side of Himavat*. Angiras, and Jamadagni, Vagishtha, Kagyapa, Bhrigu, Atreya, Gautama, Sankhya, Pulastya, Narada, Asita,6 Agastya, and Varnadeva, Markandeya and Agwalayana, Parikshi, (the other) Atreya of the Bhikshu order, Bharadwaja, Kapinjala,7 Vigwamitra and Agwaratha, Bhargava, and Chyavana, Abhijit, Gargya, Candilya, Kaundilya, Varkhi, Devala, and Galava,8 Sankrittya, Vaijavapi, Kugika, Vsdarayana, Vadiga, and Caraloman, and both Kapya and Katyayana,9 Kankayana, Kaikageya, Dhaumya, Marichi, and Kagyapa, Carkaraksha, Hiranyaksha, Lokaksha, and Paingi,10 Caunaka, and Cakuneya Maitreya, Maimatayani, the Vaikahnasas,
2* It would seem from the words athdtah that this treatise follows a previous one on a cognate subject. Vakhyasyamah , rendered ‘ explain,’ may also mean ‘elaborate.’ In either case the sense would be the same. Bhagamana literally means a possessor of the six divine attributes, w, lordship, energy, fame, prosperity, knowledge, and renunciation. Ordinarily, however, when used in connection with names, it implies ‘illustrious’ or ‘reverend’ — T. t Brahmacharyya is the celebate life of a pupil in the house of his preceptor for study. Here, it seems, the word is used generally for celebate life or abstinence with certain rigid vows. — T. CHARAKA-SAMHITl, also the Valakhilyas, and other great Rishis, 1 1 oceans of the knowledge of Brahma, of restraint, and of observances, blazing with the energy of ascetic penances, (and) like fires upon which have been poured libations of clarified butter,12 these, seated there at their ease, took part in this beneficial conversation, (saying), — “Freedom from disease is the excellent root of Religion, Profit, Pleasure, and Salvation.13 Diseases are depredators thereof as also of happy life. This (therefore) is a great enemy of men that hath appeared.14 What shall be the means of checking them?’’ — Having said this, they betook to meditation,*18 Then with the eye of meditation they beheld Cakra to be their refuge. — “The Lord of the celestials will duly declare the means of check in respect of diseases. 1 8 Who must repair to the abode of the Thousand-eyed for asking the lord of Cachi ?” — >“In this matter even I should be commissioned,” — these words Bharadwaja said first; therefore, was he commissioned by the Rishis. f17-18
3Proceeding to Cakra’s abode he beheld, in the midst of the celestial Rishis, the slayer of Vala, blazing like firej19 Repairing (thither), and saluting the Chief of the deities with words wishing him victory, the intelligent and illustrious one declared the excellent message of the Rishis ,§ao — “Diseases have sprung into existence, striking fear into every creature. Therefore, O Chief of the celestials, tell me duly what the means of check are !” 21 The illustrious one of a hundred sacrifices|| declared the Science of Life unto that great Riski in a few words, knowing his intelli¬ gence to be great,22 Fraught with the knowledge of causes, symp¬ toms, and drugs, the refuge both of the hale and the sick, consisting of three aphorisms, eternal and auspicious, which the Grandsire had (first) discovered,23 that limitless and shoreless Science of Life, of three trunks, the intelligent ascetic, with mind devoted to it, soon enough duly learnt in its entirety, 2 4 Having learnt it in its entirety, Bharadwaja acquired through it unlimited life, and endued with happiness, declared it to the Rishis exactly (as he had ac- * Verse 15 consists of one line. Teskam might refer to manushyanam in the previous verse..— Ti t Verse 18 oonsists of one line. Thousand-eyed. \ i.e., Indra. Lord of Cachi , Indra, whose spouse is Cachi. — T, J Indra is called the slayer of Vala, of Namuchi, &c.; the latter were demons that the chief of the celestials slew for the peace of the three worlds. — T. § To this day, a Brahmana, desirous of blessing any one of the three other orders, would say, — Victory to thee l — T. || Indra. — T, CHARAKA-SAMHITA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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