Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

Without its loss or destruction, there can be no destruction (or death). Dwelling in the heart, it sustains or supports life. The Ojas is the strength of the body. The body and the lifebreaths are established in it.10* its six limbs. The six limbs are the two arms, the two legs, the hand, and the trunk. By 'Vijnanam' is meant that knowledge which is the result of discri¬ mination. The senses or organs of knowledge only are intended here. The five objects of the senses are color, taste, sound, scent, and touch.

The Soul is independent of all things. Ignorance or Ne-science invests it with attributes and then it becomes embodied. The Soul with attributes, i.e., the Soul as invested with body through the operation of Ne-science, has the Heart for its refuge.

‘ Chetas ’ is mind, or that which is above the senses. It includes here ‘Buddhi’ or the understanding. By ‘Chintya’ is meant all our thoughts.

All these have the heart for their refuge. This is further explained in the

* The second line is read differently. The sense, however, is nearly the

CHARAKA-SAMHITA.

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The (ten) principal ducts are called Mahaphala, because they bear this Ojas, or because they serve diverse functions in the body. Because they always tremble they are called Dhamani ; they are called Crotas (currents) because of the blood flowing through them ; and they are also called Siras because of the blood journeying through them.11*

He who is desirous of protecting that Mahat (or Heart), those ten ducts (called Mahamulas), and that Ojas, should especially avoid all causes of mental grief.13

One should indulge in only that which is agreeable to the heart,, or which is beneficial to the Ojas, or which keeps the ducts in good order. Indeed, one should court both tranquillity and knowledge.13

Among diverse means that exist for prolonging life, those conversant with the Science of Life regard one as the foremost. Similarly, among those that enhance strength, one is regarded as the foremost. Among those that promote nutrition and bulk of the body, one is regarded as the foremost. Among those that contri¬ bute to ecstasies of delight, one is regarded as the foremost. Among all paths, one is regarded as the foremost.

As regards this, abstention from injury (or universal compas¬ sion) is regarded as the foremost of all means for prolonging the lives of men.”

* In the previous verses the Ojas has been spoken of. The Ojas dwells in the heart and serves all the important functions referred to above. The Ojas, therefore, is Mahat or Great. The ten principal ducts rising from the heart are called Mahaphala. The etymology of this word is explained, as also of each of its synonymes, in verse n. ‘Tatphala iti Mahaphala,’ meaning that they are called so because they bear or convey the Ojas which is regarded as Mahat. An alterna¬ tive etymology is '•vahudha va phalanti / i.e., they work or operate in various ways, or serve various functions. The synonymes of Mahaphala are dhamani, Crotas, and Sira. ‘Sravana’ and ‘Sarana’ imply almost the same kind of motion.

It is curious to see how this verse is rendered by Babu Yasoda Nandan Sircar, the author of the new edition of Charaka (original and Bengali trans¬ lation) in the Bengali character. Vitiated as his text and translation are by a profusion of errors, no error could be more ridiculous than to mistake ‘Va = or, and ‘tah’ (the plural of 'tad’) for 'vatah,' the plural of ‘vata’ or wind. According to Babu Sircar, the meaning of the first line is ‘The fruits of Ojas are various kinds of wind,’ A grosser blunder cannot be conceived,— T.

charakasamhitA.

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The increaseof energy is the foremost of all means for increas¬ ing the strength.

Aphrodisiacs are the foremost of all means for promoting nutrition.

The subjugation of the senses is the foremost of all means for deriving gladness.

The knowledge of Brahma (Supreme Soul) is the foremost of all means for deriving ecstasies of delight.

The practice of Brahmacharyya is the foremost of all paths (or means for attaining to happy goals).14*

They are regarded as conversant with the Science of Life who are declarers of the Science, the principal divisions of that Science, its sections, and of questions arising therefrom, respectively, as regards words, the meanings of words, and clear explanations of particular portions.15

In this conneetion it is said as follows : if it be asked how are the Science and the rest declared as regards words, the meanings of words, and clear explanations of particular passages, it is answered thus :

The Science, which represents the work of a Rishi, when repeated in its entirety in the way of a proper recitation, is then said to be declared in respect of words.f

When adequately penetrating into it by means of the under-