Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

As to Inference : having first acquired direct cognisance, In¬ ference is made of three kinds and having reference to three stages of time, viz., Present, Past and Future. The existence of concealed fire from smoke : the fact of sexual congress having taken place from conception ;18 thus do men endued with intelligence infer what is past : beholding, again, that fruit is produced from seeds, men of intelligence infer future fruits of a similar nature from (similar) seeds.J19

From the union of water, cultivated soil, seed, and favorable season, the harvest is produced. After the same manner is the birth of embryos from the union of the five primal essences and the Soul. Likewise is the generation of fire ascertainable from the union of the stick to be rubbed against, the stick with which one is to rub, and the person that is to rub. The knowledge of these is due to argumentative Inference or Reasoning.§20

* There are three attributes, called Sattwa, Rajas , and Tamas, i. e.. Goodness, Passion, and Darkness. All acts are characterised by these qualities, separately or in combination. The Rishis are all Aptas. — T.

t The cognisance must refer to the instant, t.e., the actual time of such union, for having seen an object and acquired its direct perception when the eye is withdrawn, the very next moment the cognisance of the object would be the result of memory and be thus removed from the sphere of direct cognisance.— T.

t ‘ Sadrifam ’ qualifies * phalm ’ in the first line. Immediate inference or * Anumana ’ is of three kinds and has reference to three periods of time. The three kinds of Immediate Inference are Antecedent, Subsequent, and Analogous. Inference may also refer to the present, the past or the future. The existence of fire is inferred from smoke. The fact of sexual congress having taken place is inferred from conception. The production of fruits from seeds is inferred from having noticed similar seeds to produce similar fruits before. — T.

§ ‘Yukti,’ which I render ‘ argumentative Inference or Reasoning,’ includes infer¬ ences from Analogy. — T.

CHA RA KA-SAMH1TA.

p. 119

After the same manner, if the four aggregate of appliances be united with the aid of argumentative Inference, it succeeds in curing disease.21

That Understanding which beholds conditions resulting from union of many causes acting together should be known as mediate Inference. It is concerned with the three kinds of time (viz., Past, Present, and Future), and by its aid is the aggregate of three (viz., Righteousness, Wealth, and Pleasure) won.22

This is called Observation (or Scrutiny). Nothing else can be called so. It is with the aid of this that all things are ascer¬ tained. Aided by this faculty are Existent and non-Existent objects ascertained. The fact of rebirth also is affirmed by the aid of this faculty.23

Now as to Testimony that is trustworthy : whatever occurs in the Veda, whatever else is not contrary to the import of the Veda and has been affirmed by the observant, whatever has been approved by those called Righteous, and all the declarations of the Scriptures flowing for the benefit of the world, constitute testi¬ mony that is trustworthy. It is such trustworthy testimony that inculcates Gift, and Penances, and Sacrifice (in honour of the deities), and Truth, and abstention from all injury, and the mode of life known as Brahmacharyya, all of which are causes of the prosperity of men and (the attainment of) their highest good, viz., Emancipation.)*

The faultless ones have inculcated in the scriptures that Emancipation can never be theirs whose minds are still stained by the faults of Passion and Darkness.f24 f ‘ Anativrittasatwadoshanam ’ are men the faults of whose Satwa or mind (born, that is, of Rajas and Tamas) have not passed away. ‘ Adoshaih’ means ‘by those that are faultless,’ i. e., the great Rishis. ‘ Apunarbhavah ’ is Emancipation. ‘Dharmadwareshu ’ means ' in the Scriptures,’ for the Scriptures are the doors of righteousness. The object of this sentence is to show that if Emancipation is to be attained, all that has been said in trustworthy Testimony should be followed. — T.

* ‘ Abhyudayah ’ or Prosperity refers, as the Commentator explains, to only the attainment of heaven. ‘ Nihcreyas ’ refers to that which constitutes the highest good, viz., Emancipation. — T.

p. 120

CHA RAKA-SA MHITA.