Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

previous portion of the work, is of two kinds, viz., Urddhyam and Anulomyam. The first means that Sancodhanam which tends to make wind, bile, and phlegm, act in directions opposite to their normal functions. The second means that which makes these net in directions consistent with their normal functions.— T.

f ‘ Pachanas ’ are medicines compounded of vegetable substances. They are administered for aiding the digestion of undigested food. In some cases, they act as appetizers. — T,

p. 182

CM A RA KA-SA H MIT A .

If the roots be not exterminated of faults and trees, and of such diseases as have the tendency to appear and spread, then, even if they temporarily disappear, they are sure to make their reappearance.1

For those in whose case there has been an over-administra¬ tion (of emetics or purgatives), the drinking of Ghee is applauded, or Oil that is boiled with the ten ingredients having Madhuraka for their first, or the use of oily enemata.*21

That man in whose case the administration (of emetics or purgatives) has been insufficient, should first have Oils administer¬ ed unto him and then should he once again be subjected to the cor¬ rective treatment. Indeed, in administering to him such corrective treatment again, the physician, who must be competent in matters connected with dose and time and strength of the patient, should be guided by his remembrance of what has happened before, viz., the recollection of the former dose, the time when it was formerly administered, &c.).2Z

The treatment that is to be adopted in all diseases that are generated by the improper administration of Oils, of Sweda, of cor¬ rectives, and the improper use of food and drink, will be described especially in that portion of this work which is called Siddhi ( or success).23

The constituent elements of the body become inharmonious in consequence of the presence of causes opposite or antagonistic to them. When, however, causes favorable or not adverse are present, those constituents grow harmonious. It is always the nature, again, of those constituents to suffer diminution and decay.

For the generation or appearance of all existent objects there is adequate cause. For their destruction, however, there is no cause. Some philosophers, in this matter, hold that the cessation of the

* ‘ Madhuraka ’ here implies the ‘Jivaniya Gana,’ i.e., the aggregate of eight, numbering Jivaka, Rishabhaka, Meda, Mahameda, Riddhi, Vriddhi, Kakoli, and Khirakakoli. Some of these are not obtainable or identifiable. With two more viz., Jivanti and Madhuka, they form the Jivaniya Gana. Jivanti is Calogyne ovalis, and Madhuka is Liquorice. — T.

CHAIiAKA-SAMHJTA, 183

cause (that upholds existent objects) is the cause of their des¬ truction.25

Unto the preceptor that had said so, Agnive9a put the follow¬ ing question, viz., If destruction proceeds from the very nature of all objects, what then is the function of skilful treatment?2® What are those constituent’elements then that the physician brings back into harmony with the aid of his medicines ? What also, O illustrious one, is treatment (of disease) ? Indeed, for what end is medical treatment resorted to?27

Hearing these words of his pupil, Punarvasu said, — Hear, O blessed and amiable one, what the reasons are that are shown or advanced by the great Rishis.28

It is said that for the destruction of existent objects there is no cause, since the cause which brings about destruction cannot be ascertained, like the cause of the lapse of Time that goes on ceaselessly.29 As Time, quickly passing away, becomes what is called Past, even so an existent object passes away. There is no cause to be ascertained for its destruction. For all that, medical treatment cannot be inoperative.30

Those acts by which the constituent elements of the body become harmonious are said to constitute what is called (medical) treatment of disorders or disease. Those acts constitute the duty of men called physicians.31

Treatment is adopted with the view of preventing the consti¬ tuent elements of the body from becoming inharmonious. Verily, it is adopted for the purpose of purpetuating the harmony of those elements.32

By avoiding all causes that lead to disorder or the absence of harmony and by having recourse to those that lead to order or harmony, the constituent elements of the body become harmonious, their disorder or absence of harmony being corrected or checked.33

Since the physician, that is skilled in treatment, restores, with the aid of favorable causes, the constituent elements of the body into harmony, therefore is he regarded as the giver of happiness

p. 184

C HA RA KA-SA M HI TA .

with respect to the body as also of longlife.34 Verily, the physician, in consequence of such happiness of the body and long life, becomes the giver of righteousness and wealth and pleasure both in this world of men and hereafter in heaven.*33

Here are some verses containing a summary.