Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

* Here, only the foremost ones among the respective means are noticed. Chakrapani observes that although food is regarded as the means for the prolonging of life, yet abstention from injury is the foremost of all means towards that end. Such abstention from injuring other creatures leads to merit which directly prolongs life.

Meat is one of the means for promoting nutrition. Yet it promotes the nutrition of the body alone. Knowledge promotes the nutrition of both body and mind.

-\Yathamnayam implies 'in the way of a due or proper recitation,’ i.e., each part coming after another, and the pronunciation regulated by the rules of orthoepy. Chakrapani tersely explains it as equivalent to 'Yatha pathcl kramena.: It is curious to see how the latest Bengali editor of Charaka, i.e:, Cabu Yasoda Nandan Sircar, repeating the mistake of a previous edition, reads ’yathasthanam' for ‘yathnmnSyam.’-^T, -

C/JA RA KA-SAMHITA.

4i5 standing, the true interpretations are declared by means of words that are fraught with explanations at large or in brief, as also with propositions and reasons and illustrations and syllogistic statements and winding up of conculsions, and that are intelligible to the three kinds of understanding possessed by disciples, it is said to be declared in respect of the meanings of words.*

When the difficult topics included in this Science are, again, declared with discussions fraught with discriminating judgments of facts and considerations, the Science is said to be declared by blear explanations of particular portions.lft

If enquirers happen to be present, they may ask the following questions :

Of the four Vedas, viz., Rich, Sdman, Yajush, and Atharvan, which Veda is taught by persons conversant with the Science of Life?

What is Life?

Whence is the Science of Life ?

What, again, is this Science of Life ?

Is it eternal or not eternal ?

What are its limbs ?

Who are they that should study it ?

Why should it be studied ?17|

The physician thus asked should indicate that his devotion is directed to the Atharvan Veda which is his own, among the four, viz., Rich, Sdman, Yajush, and Atharvan.

Since the Atharvan Veda, after (treating of) gifts, propitiatory rites, offerings to the deities, auspicious ceremonies, Homa, obser-

* The correct reading is 'Vyasa-samasa 6fc.,’ meaning ‘at large and in brief &c.’ 'Upanaya' is syllogistic inferences, and 'nigamana' implies the winding up of conclusions. The three kinds of understanding are the superior, the middling, and the inferior. — T.

f The correct reading is ‘vibhavanaih.’ By 'vibliavana' is meant discri¬ minating judgments of facts and all considerations connected therewith. — T.

| The Vedas are regarded as eternal and increate. At every new creation of the universe, they arise of themselves in the mind of Brahman, the Creator. JAyush' is the period of Life. Generally, however, it stands for Life. — T.

4x6

CHA RA KA-SA MHITA.

vances and vows, expiations, fasts, Mantras , and other assemblage of topics, has declared (the Science of) Treatment.* * * §

The Science of Treatment is taught for the benefit of Life.

Having indicated the Veda (in which the Science of Life occurs) Life is explained.

As to Life : that in which (or, by which) Chetanci exists or follows), Jivitam, Anubandka, and Dhari, are words expressive of the same meaning.f

It is called the Science of Life because it explains (the condi¬ tions of] Life.f

If it be asked how (the answer is as follows): by its indications, by happiness and misery, by what is beneficial and what is injuri. ous, by its measure and the reverse. Since also this Science explains what objects, attributes, and acts are subservient to Life and what not so, therefore, it is called Science of Life.

In this connection it should be said that in the whole of this Science, only those objects, attributes and acts that are subser¬ vient to Life and those that are not so, are laid down.18

Life has been declared by its indications duly in this very Lesson. § Next, as regards happiness : in this connection, of one

* 'Parigraha' implies a train or assemblage. What is said here I is that the Science of Treatment forms a part of the Atharvan Veda, having been declared after the topics mentioned. — T f Here the word ‘A'yush’ is explained by some of its synonymes. The first is ‘Chetananuvrittih,’ as the correct reading is, and not ‘Chetanapravrittih' as some of the vicious Bengal texts have it. Chakrapani explains it as equivalent to Chaitanyasantanah,' i.e., the continuation of Chaitanya. Gangadhara explains it as ‘Chetana anuva.rtateyatra.yena va? Chetanci ought to be taken here as equivalent to Soul. Tivitam is jivati asmin, i.e., one liveth in it. Anubandhah is a union of the senses, mind and soul. Dhari, as already explained, is that which upholds or sustains several things together. — T,

$ I.e., how it goes on ; how it is endangered ; and when endangered, how the danger is conquered or removed. This is explained fully in the next portion of the aphorism. — T.