Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

* 1 Gala-gundika 1 is correctly explained by Gangadhara as that which is commonly called in Bengali the ‘ nali ’ or tube-like duct in the interior of the throat. Hence, it is evidently the sesophagus. The Rishis were probably unaware of the windpipe. At least, it is not mentioned here. According to Some authorities, 1 Gala-jundika ’ means the uvula. But as the two 1 upajihbhikas ’ are mentioned immediately after, ‘ Gala-jundika ’ should not be taken as standing for the uvula. — T.

t 1 Gojihbhika ’ is explained by ChakrapSni to mean the tongue for speech. The word ‘ Go ’ implies speech among its many meanings. — T.

J The seven holes in the head are the 2 eyes, the 2 ears, the 2 nostrils, and one mouth. (The eyes, it seems, were regarded as holes. It seems that in counting the six and fifty limbs, the 9 holes are to be excluded. If these 9 be taken, the total would come up to 65. — T.

§ The word ‘ siras ’ implies any tube-shaped duct in the body. Thus it may imply veins and nerves and arteries.— T.

cHarAka 'SAmMITA.

200 veins ■* 500 muscles ; 107 vital parts ;-f- 200 joints.14

There are 30,56,900 mouths of nerves and veins if these are ■divided and sub-divided minutely,

There are as many hairs on the head, in the beard, and on the whole body.

It is as these have been counted.

Amongst these, the number of the parts beginning with skin (and the rest), is visible. As regards the rest, their number is matter of inference.11

Some hold that as regards the numbers set down above of both the visible and the invisible limbs and parts of the body, these cannot be otherwise, counting by the normal state of the body.

As regards the instructions we shall lay down about the measures of certain things by palmfuls, the proof (of their accuracy), it should be known, is of the last form {vis., that which ■depends upon inference and not direct perception). The pleasure is subject to increase and decrease, and is matter of inference.

(As regards the measures) they are, —

According to the measures of one’s own 4 anjali’ there are 16 ‘‘anjalis’ of water in the body.

These 10 are thus made up :

The measure existing with the stools that pass out of the body, -jWhen those stools are excessive j

The measure existing with the urine;

The measure existing with the blood ;

The measure existing- with the other d/ialus (ingredients) of the body ;

The measure which travels over the whole body and is held by the outer skin ;

The measure which exists in abcesses, below the outer skin, and which receives the name of 1 Lasika ;’

* The original is ‘ Dhamani.’ The difference between 4 <;ira ’ and 4 dhamani ’ is not stated here or anywhere else. The difference between arteries and veins was not probably known to the Rishis. — T.

f The original is 4 saptottaram satam.’ The number is, of course, 4 seven more than one hundred,’ that ’is, 167. Yet the Bengali translators have all erred by taking it as 700, — T.

CSfARAKA SAMWTA. 8:09,

The measure which, depending upon heat, issues out of the pores of the body and which receives the name of perspiration. These together make up. the lneasiye of ten palmfuls.*1'

Of the ‘ d.hatu ’ ipto which food is first transformed and which is called ‘ Rasa,’ the measure is 9. ' anjalis/

Qf the hlood the measure is 8 ‘ anjalis/

Of the stools th? treasure is 7 - anjalis.’

Of the Phlegm, the measure is 6 1 anjalis./

Qf the Plile, the measure is 5 ‘ anjalis.’

Qf the Urine, (he. measure is 4 ‘ ai jalis/

Qf the Adeps, the measure is 3 ■anjalis,’

Qf the pat^ the pleasure is a V anjalis.”

Of the Marrow ih? measure is 1 ‘anjali.’

Of the Brain the measure is half an ' anjali/

Qf the Semen the measure is the same (as above).

Of the Qjas the measure is. the same (as above ).f

* Having set do.wn the numbers of the several limbs and parts of the body-, as ascertained by direct perception and by inference, or, rather, the inner sense that tells of things beyond the ken of the outer senses, the. Ri'shi says that, there %re scyne who accept the numbers set down by him, saying that those numbers, are correct only when, th,e body- is, in a normal state. When, however, the body is in an abnormal condition, the numbers are not, they contend, correct. There is thus, according to, them, an increase and decrease in those numbers, caused by different conditions of the body in different diseases.

The Rishi admits the justness of this contention. He says that as regards^, for example, the measures set down below of the several things in the body, these, depending not on direct perception but on the knowledge which the innersense gives, admit of increase and decrease according to the conditions of tha body. The measures set down, it should be understood, prefer to the normal condition of the body.