Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna
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The translator’s English as printed (Avinash Chandra Kaviratna). The original-language text is not held; names are romanised as the translator printed them.
* What is said here is this : all the senses resolve themselves into touch. The eye sees because of the contact of the rays of light with the retina. The ear hears because of the contact with its drum of the waves of air. Scent arises from contact of particles or effluvia with the olfactory nerves. As to taste, it arises only upon food being brought into contact with the tongue. Touch, then, is conterminous with all the senses. Its con¬ nection, again, with the mind is perpetual or nitya, so that when touch ceases, the mind ceases, and when the mind ceases, touch ceases. If, then, touch is conterminous with all the senses, and has perpetual connection with the mind, the question arises, why cannot the mind experience the ideas of all the senses at one and the same time ? The answer is, the mind is Anu, i. e., incapable of overspreading or being conterminous with the whole body at the same time. It runs thither whither touch arises for the time being. Hence, it sees and hears and smells and tastes and touches at successive moments of time. However quickly the ideas may arise, they cannot be simultaneous but must be successive. Hence, though touch is conterminous with all the senses, the ideas of the senses must still resolve themselves into five varieties. Each of these, again, are of three kinds, in consequence of the degrees of correlation adverted to in the previous aphorisms. — T.
craraKa-samrita.
p. 125
subjection of the body to beating or to violent rubbing, or suppres¬ sion of the breath, or such acts as are known by the name of Sankleqana (which include drinking alcholic stimulants, exposure to the sun, and exposure to water for a long time, &c).38
Injudicious correlation in respect of Speech consists in speaking words that are expressive of malice, words that are false, words that are untimely, words that lead to disputes and quarrels, words that are disagreeable, words that are unconnected -with facts, words that are productive of pain to others, words that are harsh, &c.39*
Injudicious correlation, in respect of Mind includes indul¬ gence in fear and grief and anger and cupidity and errors and arrogance and envy and the study of false scriptures.40
Without referring to excess of correlation in respect of these, everything, in brief, that is an injurious or harmful exertion of speech, mind and body, though omitted in the above enumeration, should be taken as falling within injudicious correlation in respect of those three. Correlation, as shown above, is of three kinds. These three kinds of acts or exertions are regarded as faults of the Understanding.4 1f
Heat, cold, and rain, or autumn, summer, and rain, constitute the indications of the year. That is also called Time. When the particular indication of a particular period of Time manifests itself in excess, that is called excess of correlation in respect of Time, f What is said here is this. Act has been defined to be exertion of speech, mind, and body. The different kinds of correlation in respect of each are explained. In¬ judicious correlation, however, is sought to be explained more elaborately. It is stated here that all instances of exertion in respect of speech, mind, and body, that are produc¬ tive of any kind of injury or harm, must be taken as falling within injudicious correla¬ tion. The theory is that sin, which is abnormal, is productive of disease. The Com¬ mentator points out that this opinion is not accepted universally, for sin, some sages hold, does not produce its consequences immediately or even in the sinner’s own life however certain the manifestation of those consequences may be in the next world. The aphorism is concluded with the observation that the three kinds of exertion adverted t® are regarded as instances of error of the Understanding. — T.
* The Commentator explains that the consequence of such words is sin, and through sin comes disease, for all sin is abnormal. — T.
p. 126
CHARAKA-SAMBITA.
(as excess of cold in winter* or excess of heat in siinimer, of excess of rain in the rainy season). When such indication manifests itself in a measure less than normal, that is called want or absence of correlation (such as want of cold in winter or of heat in summer). When indications, that are the reverse of those which are normal, ate manifested, that is called improper correla¬ tion ( such as heat in winter or cold in summer). Time has another name, viz., Ratinanta .
Thus are the three subjects treated of, Viz., the improper contact of objects of sense with the Mind, faults of the Understand¬ ing, and Time or Parinama.42
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