Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

From, however, that juice which springs from food grow the fluids, blood, flesh, fat, bones, marrow, vital seed, and that which has been called Ojas ; as also those substances that are requisite

* This is a very difficult aphorism and Commentators differ from each other in explaining it. Several propositions have been united together. First, four kinds of food are mentioned, viz., that which is swallowed, that which is drunk, that which is licked, and that which is chewed. It is a rough classification, but very common in Hindu medical and sacred books. Then come two adjectives ; the first is ‘beneficial to a living creature,’ and the second is ‘Kalavat’ or ‘taken seasonably.’ Bad food, or even good food taken unseasonably, does not produce the results mentioned. ‘Kala’ has reference both to the time of the year and the age of the person eating.

The theory is that all food consists of the five elements of eaith, water, air, light, and space or ether. Each of these has a fire of its own. That fire is excited by the digestive fire. Digestion or assimilation is the result of the heat that is in the food, or rather, the heats (for there are five kinds of heat corresponding with the five elements that compose the food) being excited by the internal or digestive h eat of the stomach.

The healthy body is an organism in which everything is ceaselessly developing into all the ‘DhStus’ or upholding ingredients, viz., fluids, blood, flesh, fat, bones, marrow, and vital seed. It is also an organism in which the Dhatus, the heats, the wind, and the fluid-currents are never obstructed. The ingredients have themselves for their food, i.e., blood is supported by the fluids ; flesh is supported by the blood ; and so on, ‘Kevalam’ is sinless. The gist of the whole passage is that food, taken by one possessed of a healthy body that is, besides, free from sin, supports or maintainsone in health. — T.

t What is stated here is this : food, going into the stomach, becomes dissolved into Substance and Refuse. From the Refuse spring such excrements as urine, &c ; such secretions as escape from the eyes, the ears, &c. ; and such elements as wind, bile, and phlegm ; the Refuse also sustains such growths as hair, beard, nails, &c. — T.

€1-1 A jR A KA -SA M HIT A.

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for the functions of the five senses. These latter are called the essence of the Dhatus.. From the same source grow the joints of the body, the ligaments, wings and feathers, and other limbs. All these Dhatus, called Refuse and Substance, supported by both Refuse and Substance, follow .in respect of their growth) their respective measures according to age (and the dimensions of the) body.*4

After the same manner, Fluid and Refuse, existing according to their respective measures, bring about a harmony of Dhatus in a body characterised by harmonious Dhatus.

The Fluid, for bringing about health, generates a harmony of those Dhatus which are called Substance, and which through (diverse) causes become attenuated or overgrown, by growth or attenuation, each of which has food for its root.f

The Refuse operates similarly with respect to those Dhatus which are called by the name of Malas.%s

* ‘Panchendriya dravyani,’ implies the substances that are required for the five senses to discharge their functions. ‘Dhatu’ literally means ‘anything that holds or supports the body.’ Hence, it implies the juice, blood, fiesh, &c., without which the body cannot last. The substances that help the senses in discharging their respective functions are also called 'Dhatu-pra^a ’a’ or the essence of the Dhatus. The theorythen is this : food taken becomes transformed into food-substance or juice, and Refuse. From the former spring the Dhâtus. The Dhatus, again, produce some substance which support the senses. — T.

f ‘Samadhatoh asrayasya’ indicates an abode or body in which all the DhStus exist in a state of harmony. In other words, what is meant is a healthy body. What is stated here, therefore, is this : Food becomes transformed into Juice and Refuse. These latter, existing according to their respective measures, Conduce to harmony in respect of Dhatus in bodies that are healthy or in which the Dhatus already exist in a state of harmony. Thus, food taken by a diseased person, can never conduce to a harmony of Di.atus.