Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

* ‘Chikitsitam’, literally, implies treatment. Because treatment is made by means of medicines, therefore, medicine may be called treatment. It may be regarded to be a kind of Metonymy.

‘Vyadhihara’ is ‘destructive or alleviative of disease.’

‘Pathyam’ is proper regimen.

‘Sadhanam’ is means by which the purpose in view, {viz. , cure of disease) is accomplished.

‘Aushadham’ is, literally, preparation from herbs and plants. It stands as a general name for medicine, because medicine, for the most part, is made of herbs and plants.

‘Prayagchittam’ is expiation. Disease being looked upon as the result of sin, medicine or treatment is necessarily the expiation through which one has to pass before one can hope for a cure.

‘PraQamanam’ is alleviation or the means of alleviation.

‘Prakritisthapanam’ is that by. which one is restored to one’s normal condition.

‘Hitam’ is good, or, rather, the means by which good is effected. — Tp. 129 ioi 6

CHARAKA-SAMHITA.

Generally, of almost all diseases, the second of these, (Wk, Rasayana’) is regarded as alleviative.

Both {viz., ‘Vrishya’ and ‘Rasayana’) are capable of alleviating disease besides imparting vigour to the body. Between the two, however, ‘Rasayana is specially an alleviative of disease. 6

From the administration of ‘Rasayana’ one obtains longevity of life, memory, apprehension, health, youth, brightness, complexion, excellence of voice, great strength of body and the senses, power of making speech true,* bows (from others), and comeliness of features.

These drugs (or preparations) are called ‘Rasayana’ because of their capacity to impart superior ‘Rasa’ and other ‘dhatus’ (or ingre¬ dients of the body). 7-8

That, again, which leads to the birth of children and children’s children, f that which causes immediate pleasure, that by which one is enabled to approach women, unimpededly and with the strength ... of a stallion, that by which one becomes the favourite of women, that by which one grows (in strength and energy), that by which the vital seed of a person who is even decrepit is seen to become inexhaustible and fruitful, that by which one becomes like a tree of multitudinous branches resembling a gigantic ‘Chaitya’,j that by which one, obtain¬ ing a large progeny, becomes respected and worshipped by all men, that by which one becomes the source of a mumerous progeny here and by which one enjoys everlasting bliss hereafter, and that by which one wins fame and prosperity and strength and growth, is called ‘Vajikarana’ (or aphrodisiac). 9-iz

Thus have been mentioned the two kinds of medicines {viz., Rasayana’ and Vajikarana) for increasing the ojos of a healthy man.

Those medicines also which destroy (or cure) diseases will be spoken of in- this Division called ‘Chikitsita.’ r3

These are for treatment, — these, that is, which are remedies for diseases.

* This is one of the many instances of the exhuberant copiousness of Sanskrit. — T. t ‘Apatya’ is children of one’s own loins. ‘Santana is applied to children’s children whoextend one’s race or line. — T.

t ‘Chaitya’ implies a large tree of either the Ficus Indicus or the Ficus religiosa variety. Planted in the centre of a village, with an open space all around, jit grows to a towering height. At its foot are kept stones symbolising various deities. Such a tree is regarded sacred. The villagers gather under its shade for performing various religious rites.— T.

CHARAKA-SAMHITA.

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We shall first lay down the ordinances in respect of ‘Rasayana.’ Then we shall speak of ‘Vajikarana.’ H

That which possesses virtues contrary to those of medicines should be known as ‘abheshaja’ or banes. These are not for use.

Those, however, which are medicines and which should be used, we shall lay down. rS

The Rishis understood that there are two methods for the admi¬ nistration of Rasayanas.’ These are ‘Kutipravegika’ and ‘VatStapica.’* 16

A chamber should be caused to be constructed on a piece of good ground in a place that is inhabited by the king, by physicians, and by regenerate persons who are righteous and engaged in the .practice of deeds of piety.

The place should be one which is free from the usual causes of fear.

It should also be fit (for the purpose in view), and it should be within a city or town that is equipt with all necessaries.

The spot selected should be either on the East or the North of the place. *7-i8

The chamber should be wide and spacious, as also high.

It should be enclosed by two outer sets of apartments,

Its eyes (i. e., doors and windows) should be small.

Its walls should be thick ; it should further be adapted to the season ; it should not be gloomy ; it should be pleasing to the mind. 19

It should be impenetrable to all inauspicious sounds. It should be entirely barred against the access of women. It should be accoutred with all desirable ingredients, and equipt with physicians, medicines, and Brahmans. 20

Then, during the period of the sun’s northern course, in the lighted fortnight, when the lunation and the constellation are propitious, when the ‘muhurta’ and the ‘karana’ are favourable.* on an aus-