Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

The different opinions of the great Rishis in the matter of ascertaining (the number of) Tastes, the classification of objects, with their properties and operations, enumeration of objects as dependent on tastes,1 the reasons for enumerating the Tastes, the indications of manifest and- unmanifest Tastes, the indications of the attributes of Para , &c., laid down separately for each,2 the reason for which the Tastes are numbered six though each of them consists of the five primal elements in different proportions, the preponderance of those elements in consequence of which some Tastes act upwards and some act downwards,3 particular ex¬ position of each of the six Tastes according to their respective properties or attributes and operations, how the attributes and operations of objects are ascertainable from their Tastes and what the exceptions are of the rules laid down for that purpose,4 what are foremost, what inferior, and what middling among the Tastes in the matter of their heaviness and lightness, the indications of Assimilation as also of Potency, the several kinds of Potency,5 the respective indications of the six Tastes, (*. e ., those by which they are capable of being discriminated), the several objects that are incompatible with each other or one another, and the effects they produce when taken together,6 the diseases that are generated by taking food consisting of incompatible ingredients, and the remedies prescribable for those diseases, have all been laid down in this Lesson called Atreya-Bhadrakapya.7

Thus ends the Twenty-sixth Lesson, called Atreya Bhadrakapya, in Agniveqa’s treatise as revised by Charaka.*

* Verse 28 of the Lesson which concludes the observations of the Rishi on Taste, Assimilation, Energy, and Potency, is important. What is stated there is that so far as the operation of drugs in concerned, Assimilation overpowers Taste ; Energy over¬ powers both ; and Potency overpowers all three. A certain object may be pungent in Taste but sweet in Assimilation. The physician, in selecting it, should be guided by its nature as observable on Assimilation. Where, again, the Energy of the object is different, that should guide the selection. Finally, Potency would claim consideration above the three others. — T.

CHA RA KA-SA MHITA .

LESSON XXVII.

We shall, after this, expound the Lesson on the ordinances relating to food and drink. Thus said the illustrious son of Atri.1

Physicians skilled in the science of Life say that food and drink that are agreeable in point of color, scent, taste, and touch, and consistent with the ordinances laid down, are the very Life of those living creatures that are said to be animated. This appears from the visible effects thereof. In consequence, again, of the fuel of food and drink is the existence of the (digestive) fire; Food and drink develop strength of both body and mind.

If taken according to the measure that is directed, food and drink lead to the growth of the several ingredients of the body, ©f strength and complexion, and contribute to the cheerfulness of the senses. If taken otherwise, they become injurious.*®..

Hence, O Agnive§a we shall expound in detail what the ordinances in detail are of food and drink for explaining ( to men ) what is beneficial and what injurious.3

From its nature, water forces out impurities ; salt assists at the flow of all liquid substances ; strained ashes assist at digestion ; honey unites dislocated or dissociated parts ; Ghee produces lu¬ bricity and unctiousness ; milk makes us vigorous ; meat adds to ©ur growth; the juice (of meat) leads to gratification ; alcohol perforates and renders infirm ; the wine called Sidhu furrows the body ; the juice of the Drakha ( Uvse pass#) excites or increases the appetite ; the inspissated juice of the sugar-cane stores up many faults ; curds produce intumescences ; dry oil-cakes cause depression and sorrow ; the soup of Masha [Phaseolus radiatus) increases the quantity of faeces; strained (saline) ashes are des-

* ‘Praninam Pranisamjakanam’ means, as pointed out by the Commentator, ‘those among living creatures that are animate.’ Under living creatures are included both men and trees. Animate existence, it would seem, would, according to the author, exclude tress.— T.

p. 42

CHA RAKA-SAMHITA.

tructive of vision and vital seed ; save Dadima ( Pumca Granatum, Linn.) Amalaka ( Phyllanthus Emblica, Linn.) and all other sour things are provocative of bile ; save honey that is old, and £ali rice and barley and wheat, all sweets are provocative of phlegm ; save the sprouts of Vetra ( Calamus Rotang, Linn ). and the leaves of Patola l Tricosanthes dioica, Roxb. ), almost all bitters are provocative of the wind and destructive of virile power; save Pippali ( Piper longitm , Linn. ) and dry ginger, all pungents are provocative of wind and destructive of the virile power.4

After this we shall expound the diverse articles of food accord¬ ing to, their respective groups or classes.6 J