Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

* ‘Atiharsha,’ meaning excessive joy, is one of the causes that leads to indulgence in sexual pleasure. It was argued by the advocates of Negro slavery in America that when the slaves multiplied in every State at a rate not inferior to that of the white inhabitants, their condition c6uld not be one of misery. The Abolitionists found great difficulty in answering this argument. Burke had, a generation before, observed that an increase of population takes place when the cup of a nation’s misery is full. This =eems o derive strength from the fact that beggar women have very generally a large number of children.— T.

p. 984

CHAR AKA -SAM HIT A.

We shall now expound the statement made before, (viz., that food consisting of inharmonious ingredients is the cause of phthisis. *8

When a man takes such articles of food and drink as do not har¬ monise with ‘prakriti,’ ‘karma,’ ‘samyoga,’ ‘ragi,’ ‘dega,’ ‘kala,’ ‘upayogasamstha,’ and ‘upagaya,’ then the wind, bile, and phlegm in his system become vitiated.*

When these, falling off from their normal condition, spread over the whole body and remain obstructing the mouths of the ducts, then whatever food the person takes results in stools and urine in a large measure.

The food is not turned into any other ‘dhatu’ or ingredient of the body.

The man lives on in consequence only of that copious measure of stools and urine accumulated in his system.f »9

Hence, ©f one who is wasting (i. e. afflicted with phthisis), the stools should be particularly retained in the system.

The same should be done with respect to persons that are emaci¬ ated and weak.

Of a person whose growth is thus prevented, the faults (viz., wind., bile, and phlegm), accumulated through inharmonious food and drink further waste the body, bringing in their train various morbid afflic¬ tions according to their respective natures. 20

* The words ‘prakriti,’ ‘karma,’ &c., are technical terms in Hindu materia medica. They have all been fully explained in the first Lesson of ‘Vimanasthanam.’ ( Vide pp. 454-457 ante). ‘Praktiti’ is nature ; ‘karma,’ transmutation ; ‘samyoga,’ combination ; ragi,’ measure ; ‘dega,’ place of origin ; ‘kala,’ season and age ; ‘upayogasamstha,’ conditions of use } and ‘upagaya,’ otherwise called ‘satmya,’ is agreement with the constitution. (For fuller explanation of ‘upagaya,’ i/fofc.Lesson I, ‘Vimanasthanam,’ p. 453 ante).

‘Prakriti’ or nature of food, &c., has reference, principally, to heaviness or lightness. Thus pork is, by nature, heavy, while the meat of deer is light. Venison not harmonising with its ‘prakriti,’ would mean its condition of ‘vikriti’ or vitiation.

‘Karma,’ implies transmutation, i. e., improvement of the products of Nature by super¬ induction of other attributes through the application of fire and water, &c. Hence, ‘karma’ would become ‘vishama’ or adverse when sufficient fire or water is not used. Inadequacy of boiling, or over-boiling is hostile to proper ‘karana.’ Similar considerations constitute adverseness of ‘samyoga’ and the rest. — T.

t It has been explained in the Lessons on food and drink that it is these which are con¬ verted into those ingredients which sustain the body, viz., blood, flesh, &c. It should be noted that stools and urine are also counted among the sustaining ingredients of the body. In the case noticed, the food and drink the man takes become converted into only stools and urine, wi hout conversion into any other sustaining ingredient of the body.— T.

CHARAKA-SAMHITA.

p. 985

Amongst these, the wind generates head-aches, relaxation of the body, tickling sensation in the throat, pains in the sides, grinding pains in the shoulders, hoarseness of voice, and catarrh in the nose and the mouth.

The bile, in its turn, begets fever, diarrhoea, and a burning sensa¬ tion within the body.

The phlegm begets catarrh in the nose and the mouth, heaviness of the head, cough, and disgust for food. 21

In consequence of the attack of cough, ulceration of the chest fol¬ lows and the patient spits blood.

In consequence of this discharge of blood, weakness comes over the patient.

Thus the three faults, accumulated by inharmonious food and drink, generate phthisis. 22

The patient, thus afflicted by these morbid afflictions which have the effect of wasting the system, becomes gradually wasted.

Hence the man endued with intelligence should take only such food as is not inharmonious with ‘prakriti’ (nature), ‘karma’ (transmu¬ tation), ‘samyoga’ (combination), ‘ra^i,’ (measure), ‘deca’ (place of origin), ‘kala’ (season and age), ‘upayoga-samstha (conditions of use, and ‘upafaya’ (agreement with the constitution).* 20

( Here occurs a verse ).

One, endued with intelligence should take food that is beneficial, and that corresponds with the measure which he is actually in need of ; and, further,