Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

“Guided by messengers, &c.” — This implies that if messengers do not arrive at unlucky hours, if inauspicious incidents are not observed on the way or in the house of the patient, or among his kinsfolk, if the patient’s conduct and disposition be favourable, &c., the physician should then declare recovery to be at hand.

Chakrapani reads ‘autpadikairbhavaih’ for ‘autpatikairbhavaih.’ ‘Autpadika’ for ‘utpadika’ cannot but be far-fetched. — T.

+ ‘Akshata’ is, literally, uninjured, or not defective, that is full. A vessel, generally a

CHARAKA-SAMHITA.

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class (viz., Brahmans), bovine, bulls, kings, gems, jars full of water* a white horse, flags and banners raised in honour of Indra,* fruits, a beggar, growing maidens, a single animal tethered (to a post or tree), a field in course of being ploughed, a blazing fire, sweetmeats, white flowers, sandal wood, agreeable viands and drinks, carriages and vehicles full of men, a cow with her calf, a mare with her colt or filly, a woman with her child, a partridge (jivanjivaka), or ‘siddhartha’, or crane (sarasa), of sweet notes, swans, parrots, blue jays, pea¬ cocks, fish, a goat, ivory, conchs, meat, ghee, any brilliant object, mirror, white mustard seeds, the yellow pigment of the cow, fragrant odours, white colours, objects endued with sweet taste, auspicious sounds uttered by superior animals and birds and human beings; umbrellas and standards and banners set up and fluttering in the wind, the sound of drums and kettle-drums and conchs, rejoicings such as are heard on sacred days, the chanting of Vedas, delicious breezes blowing from the south, — the sight and hearing of these by the physician while he is on his way to or entering the house of the patient, are regarded as indications of recovery. j- 70-78

If all the inmates of the house along with the patient himself be endued with auspicious behaviour, possessed of faith, helpful to one another, with command of all needful things in abundance, in the enjoyment of wealth, affluence, and happiness, and capable of obtain¬ ing with ease whatever object is desired, and if there be administradish or plate, full of Atapa rice, is called an ‘akshata.’ By atafa rice is meant that rice whichis brought out of paddy by simply exposing it to the sun, that is, without boiling it.

* Since the days of king Uparichara or Vasu of the Chedis, bamboo poles are set up on the fourteenth lunar day (lighted) of the month of Bhadra (August-September) decorated with banners, in honour of Indra. Those poles are duly worshipped, and are called ‘Qakradhwajas’ or flags in honour of Qakra or Indra, the chief of the deities. When set up by kings and wealthy men, feasting with merriment goes on for days together. At one time, the setting up of these flags was very popular. May-poles in England are, perhaps, a proto¬ type of ‘Qakradhawjas’ in India. — T.

f In verse 71, the reading in many editions is ‘yachakasya’, meaning ‘of a beggar.’ Gangadhara reads ‘pavakasya’, meaning ‘of a fire.’ This can hardly be correct, for in the first line of 72 occurs ‘vahneh prajwalitasya’, meaning ‘of a blazing fire.’ ‘Vaddhasyaikapajoh’ means a single animal, generally a cow or a bull, tethered (to a post or tree).

‘Modaka’ is any ball-shaped sweet-meat or article of confectionery.

‘Chandana’ or sandal ; of course, the white variety is used. The red variety is nofi regarded auspicious.

The adjective ‘savatsayah’ qualifies ‘dhenwah’, ‘vadavayah’, and ‘striyah.’

•Jivanjiva’ is a ‘sarasa’ or what is called the Greek partridge.’ It is sometimes applied to a pheasant. Another form of the word is ‘jivajiva.’ Its cry ^supposed to resemble the sound ‘jiva-jiva’, meaning ‘live — live’ ; hence, it is an auspicious bird.

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CHAR A KA - SAMHITA.

tion of those drugs and appliances that are suited (to the disease), success (of treatment) cannot but ensue. 79-8°

Getting up, in dreams, on the tops of houses and mansions and hills, riding on the backs of elephants and bovine bulls and steeds and human beings, crossing the sea, beholding the rise of its waters, escaping dangers connected with the sea, conversing with the deities and deceased ancestors in cheerful mood, seeing the moon, the sun, the blazing fires, Brahmanas, kine, famous men, white clothes, and lakes of crystal water, 80-83 accepting gifts of meat, fish, poison, unclean things, umbrellas, and mirrors, the sight, which is very aus¬ picious, of white flowers in dreams, the sight of such vehicles as horses and bullocks and cars, journeying towards the east or the north, crying, rising up after a fall, and crushing one’s foes, these are favourable signs which indicate recovery. 84-85

Presence of indications of a strong mind, and devotion to the physician and Brahmans, are signs of recovery, if the disease itself be curable and if the patient be not penetrated by despair. 86

The result of recovery is (return of) strength, life, and great happiness. A person of auspicious indications, derives, through cure, many other desirable acquisitions (such as penances, religious merit, and emancipation). 87

‘Siddhartha’ is unidentifiable.

‘Hansa’ is applied to ducks and geese and swans. The latter are sometimes called ‘JRaja-hansa.’