Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

t The language of the original is exceedingly terse. What is stated here is this : the 1 prakriti ’ or original source of the tastes is water. Water, however, is apparently tasteless. How then can the six tastes be said to belong to it or as existing in it ? The Rishi explains that the tastes do exist in their ‘prakriti’ or water, but that existence is unmanifest. This, as Chakrapani points out, implies that whatever the taste one feels when water is brought in contact with the tongue, that taste is really nothing else than sweet, sour, &c., in an unmanifest state. Similary, when the tastes exist in a combined state with particular ones predominating, the others must be held to be existing in an unmanifest state. In objects also in which the tastes exist in a combined state with particular ones predominating, the subordinate ones must be taken as occurring in an unmanifest state. The mention, in the text, of ‘Anurasa-samanvite dravye’ after that of ‘ Anurase ’ seems to be superfluous, unless it be the intention of the Rishi to refer to the abstract and the concrete separately. — T.

p. 299

to the Tastes. Nor are Tastes different from the substances in which they inhere.*19

The source or origin of the Tastes is due to the exceedingly diverse varieties of combination in which they exist. Notwithstand¬ ing this, innumerableness does not arise in respect of their properties and nature. Hence, intelligent physicians never lay down that the effects are infinite of the Tastes which exist in infinite varieties of combination.f20

Depending upon these reasons, we shall lay down instructions about the separate indications of the six Tastes when they exist not in a combined but separate state.

At the outset, however, we shall say something referring to the diversity of objects (which are the refuge of the Tastes). All objects are the result of the combinations of five primal elements, {viz., Earth, Water, Fire, Wind, and Ether or Space). As regards Medical Science, objects are of two kinds, viz., those endued with animation and those that are inanimate. The attributes which inhere in objects are Sound, &c., heaviness, &c., ending with solubility. The operations performed with their aid are five, beginning with vomiting, as has been already said.f21

* What is said here is this : one of the previous speakers has said that the Tastes are innumerable in consequence of their refuge properties, &c., being innumerable. The Rishi contradicts that assertion. He says that although the refuge, properties, operations, &c. of the tastes an innumerable, yet innumerableness cannot be predicated of them. The Tastes inhere in diverse refuges, have diverse properties and operations, &c. But they do not, on that account, change their own essential nature. They still remain as tastes, without being anything else. Sweetness may attach to a hundred different things without changing its character or nature as sweetness. It is sweetness in every case. Then, again, the tastes, as ‘ afrayi, ’ are not different from their ‘afraya;’ that, is, sweetness is not something different from sugar, sugar and sweetness are the same. — T.

* Tastes exist in a state of union. The varieties of combination or union are in¬ finite. Although the ‘ abhinirvritti ’ or origin of taste is in such infinite varieties of com¬ bination, yet infinity or innumerableness does not attach to its ‘gunaprakriti,’ i. e'., 'to the ‘ prakriti ’ of its ‘ guna, ’ or * guna ’ and * prakriti ’ (for the compound may be taken both ways. — T.

$ ‘ Asminnevarthe,’ i. e,, as regards the purposes of the Science of Life. Chakrapani explains that this is said ‘atiprasanga-doshat,’ i. e., for avoiding the fault of need300

CHA RAKA -SA MHITA.

Amongst objects those that are principally heavy, sharp or pungent, hard, mild, immobile, clear, thick, gross, and possessed of scent, are regarded as appertaining to Earth.

These objects promote the growth, hardness, heaviness, and consistency of the body.22

Those that are principally liquid, oily, cold, mild, soft, unctious, and mobile, are regarded as appertaining to Water.

These objects promote impurities, oiliness, numbness, stoppage of secretions, and cheerfulness and joy (in both body and mind).23

Those that are principally hot, keen, subtile, light, dry, and clear, and largely endued with the attribute of form, are regarded as appertaining to Fire.24

Those that are principally light, cold, dry, sharp, clear, subtile, and largely endued with the attribute of touch, are regarded as appertaining to Wind.26

Those that are mild, light, subtile, smooth, and largely endued with the property of sound, are regarded as having Ether for their essence.26

In consequence of such instructions, it will be apparent that there is no object in the world that is not capable of being used as medicine, depending upon the diverse reasons and the diverse purposes set forth in the previous Lessons.