Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

As to Hetwantara (attribution of a reason other than the proper one) : Hetwantara, verily, occurs where one, instead of advancing the proper reason, advances a different (or wrong) reason.78

* ‘Upalambha’ is a general term, including the attribution of faults to the reason or reasons adduced by the other side. In common parlance, it means censure. — T.

t 'Parihara' is, literally, avoidance. When an adversary points- out a defect or fallacy of Speech, of the kinds explained above, the speaker is at liberty to amend the defect or correct the reasoning, by asserting something new or modifying the statement made. This is Parihara. It should be borne in mind that the Rishi, in this lesson, lays down the cannons of correct disputa¬ tion. He is obliged to borrow some terms from the dialectical philosophy as it had been developed in his time. It seems that the age of this passage is antecedent to the appearance of the great work of Gautama. — T.

J Chakrapani gives the example of the attribution of theft. A says to B, — •'you are a thief.” B replies — ‘‘you also are so.” Here there is acceptance by B. of the charge preferred. — T.

C HA RA KA -SA MHITA.

58i

As to Arthlntara (impertinence or irrelevancy): AithSntara arises where (for example) the indications of Prameha (diseases of the male organ) are cited when it is necessary to cite those of Fever.'4

As to NigrahasthSna (discomfiture) : Nigrahasthâna, verily, is the enduring of discomfiture (at the hands of an opponent).

It consists in the misapprehension, or incapacity of apprehen¬ sion, of something repeated thrice, in an assembly of the learned (or the wise;. Or, it is censure of that which is not censurable, or non-censure (approval) of that which is censurable.'’

PratijnSLhani (rejection of the original proposition), Abhyanujnl (acceptance of an attributed fault or censure), KaiStita (impro¬ priety of time), Ahetavah (fallacies of reasoning), Nyunam (defect¬ iveness of speech), Atiriktam (redundancy of speech), Vyartham (senselessness), Aparthakam (incoherence of speech), Punaruktam (repetition), Niruddham (contradiction), Hetwantara (attribution of a reason other than the proper one), and ArthSntwara (imperti¬ nence or irrelevancy), — these are also causes of discomfiture.

Thus have the terms belonging to the (art or) course of disputa¬ tions, as laid down, been explained.'*

Disputations, if set afoot, of physicians, should be on (questions of) the Science of Life and not on those bearing upon any other Science.''

In disputations, as regards all matters, conclusions are only developments of questions and answers.

Carefully reflecting on the questions (to be proposed) and the answers (to be given), one should employ one's words.

One should never utter what is not true, or what is incon¬ sistent with the Scriptures, or what is not the result of close exa¬ mination, or what does not prove anything (or conduce to any important result), or what is doubtful, or what is obscure.

Everything one says should be fraught with reason. They that utter only such speeches as are fraught with reason, have clear intellects*

* Or, speeches fraught with reason are clear. — T.

p. 74

5§2 charakasam/htA.

All wordy disputations (on the Science of Life) facilitate the treatment of disease, in consequence of the clearness of the intel¬ lect being enhanced.

The intellect, when unafflicted (by errors, prejudices, &c.) brings about success in every undertaking.78

For the instruction of physicians, we shall, in this Lesson, lay down a few aphorisms under this head. The wise applaud the essay, with knowledge, of undertakings."

The actor, with unsurpassable intensity of resolution, should, for accomplishing it, set himself to achieve an act that is fraught with desirable results, being deeply engaged on it, and after hav¬ ing properly ascertained (K3rana) cause, (Karana) means, (Kryyayoni) springs of actions, (Karyya) action, (Karyya-phala) fruits of action, (Anubandha) adjuncts, (Defal place, (Kala) time, (Pravritti) exertion and (Up3ya) instruments.80

Amongst these, Kdrana is that which does an act. That, again, is (otherwise) called Hetu, as also Actor.*1

Karana, again, is that which constitutes the means for instru¬ ments) for (the use of) the actor who sets about with a resolution to achieve the action intended."

Kâryya-yoni is that which, undergoing a modification, becomes developed into action.*"

KSryya is that purpose for the achievement of which the actor moves.'4

Kâryya-phala, is that for the attainment of which the accom¬ plishment is undertaken of an action.’*

Anubandha is that condition of happiness or misery resulting from the action, which invariably attaches to the actor after the accomplishment of the action."

De$a is the place or seat of an action.87

KâIa, again, is time (in the form of Seasons, &c.).88 f Earth or mud is ‘Karyya-yoni’ of a jar, gold of a ring, &c. The word implies material cause.-— T.

charaka-samhitA

p. 583

Pravritti is the exertion put forth for achieving an action. It is also known by the names of Kriyd, Karma , Yatna, and Kdryya-samdrambha (or commencement, including progress of an act').81