Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

One that is truthful, and free from wrath, that abstains from wine and sexual indulgence, that has no animosity, that undergoes only such labour as involves no fatigue, j that is tranquil and of amiable speech, that is accustomed to the silent recitation of sacred texts, and is pure (in body and mind), that is endued with gravity and firmness, that is always charitable and engaged in penances, that honours the deities and kine and Brahmanas and preceptors and spiritual guides and men of advanced years, that is always averse to cruelty, that is always compassionate, that is regular in respect of sleep and wake¬ fulness, that takes milk and ghee, that has knowledge of time and

* ‘Prajapriyatwam’ implies the capacity of being liked by all ; hence, amiability and agreeableness of features — T.

+ The two methods are I. ‘Kutipravecjika’, and 2. ‘Sauryam5rutika.’ The former, as has been explained, means entrance into a closed hut while taking the ‘Rasayana.’ The latter implies exposure to sun and wind. Not that the person who takes this ‘Rasayana’ is actu¬ ally to sit in the sun and expose himself to the wind. All that it means is that while taking the medicine, one is not commanded to shut oneself up within any closed chamber. — T.

t ‘Anâyasam’, literally, means one who does not toil ; that is, a person who has not to ■toil for acquiring the means of subsistence, or one who has not to toil hard.— T.

eo66CHAR AKA -SAM HI TA.

place as also authority, that is conversant with reasons,* * * § that is reft of pride, that is of practices which are praiseworthy, that is possessed of a liberal min^f that has senses directed towards the soul,}: that honours men of advanced years as also those who are endued with faith and who have their souls under control, that is devoted to the scriptures, should be known as a user of ‘Ras3yana.’§ 52-&

(Further) he who, endued with these high attributes, uses Rasayana’, enjoys all the effects enumerated of ‘Rasayaria.’ 57

That person who, without casting off (at least) the graver faults of both body and mind, (uses ‘Rasayana’), never reaps the effects of Rasayana.)! 5s

(Rasayanic) combinations, which have for their objects the length¬ ening of (the period of) life and the prevention of decrepitude and disease, succeed with those who are cleansed in respect of mind and body and who have their souls under control. 59

All this (that has been said of ‘Rasayana’) should not be imparted to those persons who have slain their seifs, or to- those who are free from ailments, or who do not belong to the twice-born classes, or who have no desire to hear it.f 60 t ‘Asankirna’, f. e., freed from narrowness ; hence, possessed of a liberal mind, or having Eberal views. --T.

* ‘Yuktijha’, i. e., one that is conversant with reasons, meaning the reasons of things. Hence, one that is conversant with both authority and the reasons upon which authority is Based : that is, scriptural injunctions and their reasons. — T.

$ The correct reading seems to Be ‘Adhyatmapravanendriyam’ and not ‘AdhyatmapravaFendriyam.’ Hence, the meaning is, one whose senses, instead of being turned towards external objects, are turned towards the inner serf. — T.

§ This section is headed ‘Achara-Rasayanam’, that is, the ‘Rasayana of conduct’. TheEind of person* here described should be known as- one whose very conduct operates as a •Rasayana.’ Such a person does not require the aid of any ‘Rasayana’ of drugs. He attains, through his conduct, to all the effects of ‘Rasayana.’ — T.

|| Gangadhara, it seems, has misunderstood the sense of this couplet. According to him, the meaning is- this : ‘one who uses Kasayana without casting off the faults of body and and mind, does not obtain the superior or subtler virtues of ‘Rasayana^ although he may reap its grosser virtues.’ This can* scarcely be the meaning. What the Rishi says here is that if one takes ‘Ras5yana’, indulging all the white in ail sorts of evil practices, one can never be benefited by ‘Rasayana.’ This agrees with common sense. — T.

Besides^ this interpretation derives support from what follows. — T.

IT ‘HatsUroan’ is one who has slain his self ; that is, one who is addicted to1 evil practices of every kind, or- one who disregards all duties,

CHARAKA-SAMHITA.

p. 1067

All combinations appertaining to ‘Rasayana’, as also all combi¬ nations appertaining to ‘Vrishya’ (aphrodisiacs), and all those which are remedies of ailments, depend upon the physician. 61

Hence, he that is endued with knowledge, should, to the best of his power, worship him who is a preceptor of the Science of Life, who is possessed of intelligence, and who has reached the other end of the Veda (of life), even as thephief himself of the deities worshipped the twin Agwins. 62