Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

When the disease is deeply ingrained (into the marrow and such other constituents of the body), when it affects many of the constituent parts, when it is attached to the vital limbs and joints of the body, when it manifests itself continuously, when it is chronic and very old, when it is born of the derangement of two of the three ingredients (of wind, bile, and phlegm) or of all the three, when it is beyond the operation of treatment, when it affects all the organs, when the patient is thoroughly cheerless and despairing, when the disease is characterised by a stupefaction of the mind, when the disease weakens the strength of all the organs (of knowledge and action), when the disease has reached the highest limit of aggravation and the patient has become entirely strengthless, and lastly when the disease exhibits indications of the patient’s dissolution, it should be regarded as one that should not be taken up for treatment.12-14

Having first properly examined the developed symptoms of diseases, an intelligent physician should then commence his treat¬ ment of diseases that are curable.15 That physician who is con¬ versant with the distinctions between diseases that are curable and those that are incurable, and who is possessed of both knowledge

* By ‘ dushya ’ is meant the humours, blood, flesh, fat, bones, marrow, and vital, seed. In Verse 9 some texts read ‘Garbhini’ (pregnant) for ‘Gurvini’ (elderly). — T,

112 charaka-samhitA.

and resourcefulness, never suffers himself to be beguiled by errors of the understanding like men of Maitreya’s stamp.10

( Here are some verses containing a summary),.

In this Lesson called the Comprehensive Aggregate of four, have been indicated the characteristics of treatment, the importance attaching to the adoption of treatment, the dispute between Maitreya and the son of Atri on the utility of treatment and the conclusion arrived at in that dispute, the four kinds of disease (in respect of their curability) and the characteristics of each kind. Dependant upon these topics is a physician’s mastery of the Science of Life.17-18

LESSON XI.

And now we shall expound the Lesson on the Three Aspira¬ tions. Thus said the son of Atri.

In this world every one, who has his eyes directed to what is beneficial for him both here and hereafter, should cherish three aspirations with unimpaired mind, understanding, strength, and energy.*1

Those aspirations are as follow : viz., the aspiration for pre¬ serving Life ; that for earning Wealth ; and, lastly, that for attain¬ ing to felicity in the next world. Of these three aspirations, two are connected with this world and one with the next. Of the two touching this world, the aspiration after the preservation of Life is the foremost. What is the reason ? In relinquishment of Life is the relinquishment of everything. The preservation of Life is the preservation of the health of the hale and the heedfulness of the ailing in (the matter of the) the cure of their ailments. Both these topics have been treated of in this work and more will be said on them. Hence, carefully observing what has been said, one suc¬ ceeds, by preserving one’s Life, in attaining to Longevity.

The first of these (three) aspirations has thus been treated of.2

The second of these aspirations, viz., the aspiration after wealth, is now being treated. Next to the life-breaths one should

* ‘ Paurusham’ is physical strength ; while ‘ Parakramam ’ is mental energy. — T.

GHARAKA-SAMHITA ,

p. 113

seek the acquisition of Wealth. There is nothing more miserable than this misery, viz., length of life possessed by a person desti¬ tute of Wealth. Hence, one should strive for acquiring Wealth. We shall now explain the means of acquiring Wealth.

Those means are as follow : agriculture, rearing of cattle, trade, service of the king, &c. Whatever other acts are not dis¬ approved of by those that are good, and which are known to lead to the acquisition of means of life and wealth, should be adopted. By doing these acts one succeeds in living for many years, honored by all*

The second of these (three) aspirations is thus explained.®

One should cherish the third aspiration which concerns itself with (a felicitous state of existence in) the next world. Doubts are entertained with regard to the next world. Do you ask of what kind are they ? (The doubt is), departing hence, shall we exist or shall we cease to exist? Whence, however, is this doubt ? That is being explained. Some there are that pin their faith on all that is within the direct cognisance of the Senses. Hence, in consequence of the next world’s being beyond the direct cognisance of the Senses, they betake themselves to scepticism.f Others there are that have faith in the scriptures and believe in man’s existence after death. Another reason of this difference of opinion among men is the contradictory character of the scriptures in which men believe. One class of men hold that the mother and the father are causes of birth.}: A second class regard that Nature