Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

‘Qatapatra’ is applied to various birds. Literally, it means a bird of a hundred plumes. It means also a lotus in consequence of its possessing a hundred petals.

In the first line of 75 occurs ‘dwija.’ Literally, it implies anything which grows twice ; hence, it applies equally to the teeth, hair, nails. Some of the translators take it for ivory, which is an. auspicious article. In the same line occurs ‘mangsasya’, meaning meat. In some editions, occurs ‘Priyangunam’, meaning Aglaia Roxburgkiana. It is difficult to settle which 5s the correct reading. In the second line of 75 occurs ‘Rochiska’, meaning, as I suppose, any brilliant substance, Some texts have ‘ruchaka’ which some Bengali translators render "salt of a particular variety.’ Even if ‘ruchaka be the correct reading, it can hardly mean a particular kind of salt. It should be remembered that only auspicious things are mentioned here. The oldest grandmother has never heard of salt being regarded as an auspicious article.

‘RochonSL’ is often used for ‘Gorochana’ or the yellow pigment of the cow. It is a sacred thing, used in many religious rites. Whether, however, it is the dried bile of the cow, or something obtained from its head, is not precisely known.

‘Bheri’ is a drum or kettle-drum.

‘Mridanga’ is also a drum or kettle-drum, the cylinder being made of earth or clay instead of wood. ‘Mridanga’ is compounded of ‘Mrit’, earth or clay, and ‘anga, body or limb. Its sound is deep and grave, and it forms an accompaniment of religious songs and higher music.

CHARAKA-SAMHITA.

p. 927

( Here occur two verses containing a summary .)

In this Lesson called ‘Gomayachurniya’ have been set forth the signs of death and recovery, in connection with messengers, dreams, the patient himself, calamitous occurrences, treatment and success.* 87

Thus has been expounded the entire subject agreeably to truth. The physician possessed of wisdom should always study these (signs which have been laid down above). By so doing, he will achieve success and eternal fame, and wealth.f 88

Thus ends Lesson twelfth, called ‘Gomayachurniya,’ in the Divi¬ sion called Indriya, of Agnivega’s treatise as revised by Charaka.

The Division called Indriya finis.

‘Punyaha’ is, literally, a sacred day. •PunyahaQavda’, literally, implies sounds of rejoic¬ ings such as are heard on sacred days. Sometimes a number of Brahmans utter the word repeatedly in chorus (Punyaha — Punyaha — &c.)- That is also known as ‘Punyaha-Qavda.’ In Bengal and Behar where the permanent land settlement of Lord Cornwallis prevails, a certain day, in the year, is fixed for commencing the collection of rents from the tenants. That day is called ‘Punyaha.’

‘Sukho vayuh pradakshinah’ means delicious breezes blowing from the south. In India, in most parts, the south wind, blowing as it does from the sea, is really enjoyable. — T.

f ‘Siddhakarma (Sans.) siddhim labhate* is a pleonastic form which cannot be rendered into English without incurring ridicule. Literally- rendered, it comes to this : ‘Becoming successful in treatment, he will earn success.’ — T.

* Both kinds of signs, viz., those indicating death, and those indicating recovery, have been expounded. So far as they are connected with messengers, dreams, patients, and calamitous occurrences which the physician may ohserve while on his way to the patient’s house or in the house itself of the patient, &c., no explanation is needed. As regards ‘yuktivyapaijrayam’ death-signs, they are explained_in verse 5 of this Lesson. Then, ‘yukti-vyapagrayam’ recovery signs are referred to in verses 79—80. The'same verses also illustrate ‘siddhivyapagrayam’ recovery signs. ‘Siddhi-vyapagrayam’ death-signs are referred to in verse 6. By ‘yukti’ is implied the administration of proper medicaments, or their non-admi¬ nistration through inability to ahtain the articles needed, &c. — T.

NIDANA STHANAM.

LESSON I.

We shall now expound the ‘Nidana’ of Fever.

Thus said the illustrious son of Atri.* i

Verily, (it should be stated) in this connection that the words ‘Hetu,’ ‘Nimitta,’ ‘Ayatana,’ ‘Kartri,’ ‘Karana,’ ‘Pratyaya,’ ‘Samutthana.’ and ‘Nidana, are expressive of the same meaning.jNidana’ is of three kinds, viz., union with such objects of the senses as are'not assimilable, faults of judgment, and the developments in course of time, of evil acts (done in this life or previous ones)4

From these arise three kinds of diseases, viz., those relating to Agni (heat), those relating to moon, and those relating to the wind.

* The meaning of the word ‘Nidana’ will appear clearly from what is said in thisLesson— T.