Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

8. The eighth Lesson treats of the considerations bearing upon the adminis¬ tration, measured by what is known as a Prasrita, of enemeta of both kinds, i.e., both that which is oily and that which consists of what is called Nirulia or juice of astringent objects.

9. The ninth Lesson treats of the three vital parts, viz ., the head, the heart, and the lower duct. If any of these three is wounded, how those wounds should be treated has also been set forth here. It is a very long one.

10. The tenth Lesson treats of the use of the enema in especial. In what maladies the enema should be resorted to, how it should be resorted to, what

p. 438

CHA RAKA-SAMHITA.

In the respective Sthdnas, as also in the respective ' Adhydyas , the topics of each Adhydya will be declared. All topics, in their entirety, will be spoken of, in their respective places, together with a summary ( at the end of each Adhydya).63*

An enquiry, arising out. of this compilation, areeably to the matters declared, and duly put, is called a Question.

A determination, with the aid only of this compilation, agree¬ able to reason, of such enquiry, is called the Answer to such Question.

As to the etymology of Tantra , it is so called because of topics having been wreathed together in it. Sthdna is so called because of its being the place where topics occur. That which has been composed with especial reference to topics is called Adhydya.

Thus have the ( chief ) technical words been established.64-e6t effects may be expected from it, and various other considerations bearing upon it have been fully treated here.

11. The eleventh Lesson treats of the fruits that should be used in the com¬ position of enemala. In particular diseases, particular fruits are to be preferred. The observations of the Rishi on the qualities of the different fruits used in enemata are characterised by great acuteness.

12. The twelfth Lesson treats of the treatment that should be adopted for a man after he has been cured of his maladies by proper administration of emetics and purgatives but before he has been thoroughly restored to health. Diverse methods are indicated for dispelling the patient’s weakness. Various tonics are laid down.

The Division called Siddhi is highly intersting. No abstract can possibly give even a rough idea of its contents. The methods of treatment indicated are in every case extremely simple. If these be examined by European physicians with care, European Phamacopaa will certainly be improved. Experiments are being made with the drugs mentioned in Charaka. But as yet they can scarcely be said to be conducted systematically. A permanent Committee of experts should be formed and it should work under the liberal patronage of the State to produce satisfactory results.

* In the original, there is a ‘cha’, implying ‘and’ after ‘Adhyaya’. The Commentators think that the sense is that the topics will be declared not only in -their respective Sthanas and Adhyayas, but also in other Adhyayas of other Sthdnas, so that certain topics will be found discussed in unexpected places. — T.

f ‘Tantranat Tantram’ is explained differently by some. Chakrapani thinks ‘Tantranat’ means ‘Qariradharanat.’ The obvious meaning, however, of the word should be 'adopted, especially as no violence is done to the word

CHARAKA-SAMHITA.

43 9

Thus have the eight questions, in their entirety, and due order, been set forth. An abstract, well-arranged, of the ( contents of the ) entire compilation has also been declared.66*

There are such things as real calamities caused by persons practising the physician's calling with a very little knowledge of the medical scriptures. They cause alarm as real as countless flights of little birds when they are on the wing.67f

Hence, in a consultation, the physician of learning should ' always refer in their presence to these eight questions. In the matter of testing superiority and inferiority, the strength of persons truly conversant with ( medical ) science lies in this.68

Those that are week in the medical scriptures, and not masters of medical science, as soon as they hear the very sound of this compilation, fly away like little birds at the twang of the bowstring.63t

‘Tantra’ thereby. A ‘Tantra’ or compilation is that where a certain number of topics has been wreathed or garlanded together as flowers on a string.

The etymology given by Charaka of ‘Adhyaya’ seems to be fanciful. An ‘Adhyaya’ is understood to be that portion of a book which is capable of being read at one sitting. In former times, writing was unknown. The pupils were taught by preceptors verbally. Afterwards when writing was introduced, and compilations came to be written out, they were naturally divided into portions capable of being read at one sitting. Hence, ‘adhikritya adhyayam’ is too learned, if not far-fetched. — T.

* The ‘Prafnam ashtakam’ or ‘Prafnashtakam’ consists of these eight questions: — 1. What is Sths.no. 1 2. What is Sthanarthat 3. What is Adhyaya ? 4. What is Adhysyartha 1 5. What is Pra^na 1 6. What is

Pra^nartha ? 7. What is Tantra ? and 8. what is Tantrartha ? They all