Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna
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The translator’s English as printed (Avinash Chandra Kaviratna). The original-language text is not held; names are romanised as the translator printed them.
( Vide Lesson XXIX of Sutrasthanam). ‘Rasavahini’ means, literally, that which bears ‘Rasa’ or food-juice. ‘Nadi’ means that through which something; moves.
‘Pantha’ means a path or way. ‘Marga’ from ‘mrig’ to seek or enquire.. Hence, that through which something passes, seeking its proper destination.
‘Qarira-cchidra’ implies hollows or holes of the body. ‘Sthana’ implies that which holds or supports another. The ducts hold the several constituent elements of the body which pass through them. ‘Ayaya’ is that upon which somethingrests. It comes from ‘yi’ to rest or lie down.
‘Kshaya’ from ‘kshi’ to undergo destruction. It is applied to a house or abode, owing to its destructibility.
‘Niketa’ from ‘kit’ to dwell. Hence, an abode or dwelling. — T.
f The theory is that if the ducts be excited, the elements passing through them, such as blood or food-juice, &c., become excited. The excitement of the latter is sympathetic. — T.
CHAR AKA -SAM HIT A.
p. 507
Similarly, those constituent elements that become vitiated, vitiate other constituents ( of the body )15*
Of all those ducts and constituent elements vitiated wind, bile, and phlegm become vitiators in consequence of their very nature as faults.16t
( Here are some verses ),
Through waste ( of the elements ), through suppression of the urgings of nature, through dryness, through ( excessive ) physical excercise, and through hunger also, the ducts that bear the lifebreaths become vitiated, as also through other causes of a powerful nature ( which aggravate wind, bile and phlegm ).17J
Through heat, through undigested food-juice, through fear1, through ( excessive ) drinking ( of intoxicating stimulants), through taking dry food in large measure or frequently, as also through f In the vicious Bengal texts, ‘pradushtah’, which is really the last word of the previous aphorism, occurs as the first word of aphorism 16. ‘Tesham sarvesham’ refers to both ‘Srotasam’ and ‘dhatunam’.
* What is stated here is this : There are ducts other than those men¬ tioned especially. If these other ducts become excited, the elements that pass through them become excited. Certain ducts, again, by becoming excited, excite other ducts, as certain elements, by becoming excited or vitiated, excite or vitiate other elements. The sympathy exsisting between the ducts and the elements passing through them, between ducts and ducts, and elements and elements, is a close one. One of these cannot be affected without affecting the others.— T.
What is said in aphorism 16 is this : wind, bile, and phlegm are called 'doshas’ or faults, because of their liability to vitiation. Such being their nature, when they actually become vitiated, they vitiate both the ducts and the constituent elements of the body. Wind, bile, and phlegm move through every part of the body. They have no especial ducts of their own, but have all the ducts for their conduits or passages. Hence, their power extends not only over all ducts but also over all the elements passing through those ducts. — T.
% What is meant by the ducts that bear the life-breaths becoming vitiated is that these lose their normal condition in consequence of excited wind, bile, and phlegm affecting them.
‘Darunaih’ refers to such causes as aggravate wind, bile, and phlegm. Literally, the word means ‘fierce’. — T.
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CHA R A KA - SA M HIT A.
excessive affliction of thirst, those ducts that bear water beconiS vitiated.18
Through food taken in excessive measure or at improper time; or food that is baneful, and through the weakness of the digestive fire, those ducts that bear food become vitiated.13
Through eating food that is heavy or cold or exceedingly oily, or beyond the proper measure, or through thinking hard on sub¬ jects of thought; those ducts that bear food-juice become vitiated.20
Such food and drink as cause a burning sensation, as also such food and drink as are oily and warm; and such food as is of a liquid kind; vitiate those ducts which bear blood. The blood-bearing ducts of also those men who expose themselves to the heat of the sun and the fire become vitiated;21
Food that stops the secretions, or is gross, or heavy, vitiates the flesh-bearing ducts. The flesh-bearing ducts also of the man that sleeps at day-time after a meal become vitiated.22
Through absence of physical exercise, through sleep by day, through excessive eating of such food as produces fat, and through excessive indulgence in the wine called Varum, the ducts that bear the adeps become vitiated.28
Through ( excessive ) physical exercise, through violent mo¬ tions of the body, and through violent wounds inflicted on the bones, as also through excessive indulgence in food that produces wind, the bone-bearing ducts become vitiated.24*
Through pressure, through excessive indulgence in food that stops the secretions, through violent wounds, through indulgence in food made up of hostile ingredients, those ducts that bear the marrow become vitiated.25t
* The vicious Bengal texts read ‘asthnam ati cha bhakshanat’. This is ridiculous. Gangadhara’s reading, ‘vighattanat’ is unquestionably correct.
‘Samkshobha’ implies violent agitation or motion.
'Vighattana' implies' the samething nearly.
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