Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

(Besides the attributes, numbering 20, of heaviness or weight, &c., of objects, already mentioned) there are certain other attributes called Para, &c. They are Paratwa, Aparatwa, Yukti, Sankhya, Samyoga, Vibhaga, Prithaktwa, Parimana, Sanskara, and Abhyasa. These are regarded as means for the success of treatment. They are being explained by mentioning their indications.**^46

In Place, Time, Age, Measure, Preparation, Power, Taste, and others, occur the qualities of Paratwa and Aparatwa.

That application of medicines which is well-suited to the circumstances of the case is called Yukti.t48

By Sankhya is meant the result of counting.

Admixture or combination is Samyoga.

Samyoga may be of three kinds : the combination which arises from the union of the operation or effects of two hostile objects ; that which arises from the union of the operation or effects of many objects ; and that which arises from the union of the operaverse refers to 2 states and 2 states of an object, i.e., dry and at the outset, dry and at the end, wet and at. the outset, wet and at the end. In ascertaining the tate of an object, this order is to be followed. That which becomes perceptible in the state and stage mentioned first should have precedence over the state and stage following. — T.

* All these terms,- which are technical, have been explained in the Verses that follow. — T.

■}• The terms ‘ Paratwa’ and ‘ Aparatwa ’ belong to the Nyaya Philosophy, in which they mean Remoteness and Proximity. ( Vide Dr. Ballantyne’s translation of the “Tarka-Sangraha.” In Medical Science, they have other meanings. ‘Para’ is Pradhana or chief, i. e., superior. ‘Apara’ is Apradhana or inferior. Upon this view, with respect to Place, a dry sandy region is called Para, because of its suitability to health ; and a marshy tract is called Apara or inferior, because of its unsuitability to health. As re¬ gards Time, the season that gives is called Para or superior ; the season that takes is Apara or inferior (Vide pp. 65-67 ante). As regards age, youth is Para, while old age is Apara. So in the case of the rest.

‘Ya yojana yujyate (sa) .yuktih,’ — this is the construction. By ‘Yukti,’ therefore, is meant the proper or suitable application of medicines. This, of course, is dependent upon a correct consideration of the faults excited. — T.

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CHA RA KA-SA M HIT A.

tion or effects of two separate objects (not particularly related to each other). Such combinations are not enduring.*47

Vibhaga (disjunction) is division. It consists in disjoining, i.e , the use or application of objects by apportioning or disuni¬ ting them.48+

Parimana is measure.

Samskara is the production of other attributes by admixture.

Abhyasa is habituating oneself in any thing. It is in eminent or continued practice.49

Thus all the attributes beginning with Paratwa have been ex¬ plained by a reference to the indication of each. Without these being properly mastered, good treatment can never flow.50

It has been said before that attributes can never form the refuge of attributes. Hence the physician should take the attri¬ butes of the Tastes to be only attributes of (those) substances in which the Tastes inhere. The intentions of him who has written this treatise on the Science of Life are the same though expressed otherwise.

Hence, properly understanding the distinctions of Place, Time, &c., as also the intentions of the author of this Science of

* Mixture or combination is a principal feature of applying medicines. It is of three kinds. The first kind is that which consists of the union of two hostile objects, as of two rams fighting against each other. The second consists of the union of many things, such as of a hundred or thousand grains of rice boiling together in a pot. The third kind consists of the union of two such objects as a tree and a crow perching on it. All these unions are unenduring, not being that chemical union of different elements which produces a compact substance. — T.

t Prithaktwam is Severalty. It may be of three kinds. First, absence of combination, as a jar and a picture ; these may be kept together, but they are Prithak or several. Prithaktwam may arise, in the second place, from Vailakshanya or difference in kind, such as a herd consisting of buffalos and swine. The buffalos are different from the swine, notwithstanding the fact of their being kept together. The third kind of severalty is referred to as Anekata or multiplicity. Thus, hundreds or thousands of individual grains of Phaseolus radiatus. Though belonging to the same species, they are Prithak, or severalty attaches to them, — T.

CHA RA KA-SA M HIT A .

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