JAIKRISHNADAS AYURVEDA SERIES 127 CARAKA SAMHITA (English translation of the text along with commentary of Cakrapani datta, Appendix etc) Vol. I Sutra sthana and Nidana sthana Translator Prof. K. R. Srikantha Murthy Principal (Retd) Govt. College of Indian Medicine Bangalore CHAUKHAMBHA ORIENTALIA A House of Oriental and Antiquarian Books VARANASIq SUTRA STHANA 3 The subject, its benefits and sndispensability are intimatety related to the science and the remiers: benefits of the science are to be explained according two the natare of achievements. Aphidheya (subject of smdy), now is Ayu.. {life} an its two kkinds- Hita (beneficial) and Abita (amieneficial ); this is made clearan the verse Teatee Ge-g5e-ampeeeeseay_ | Unt wo aee wai eee: SEE 1G. 0/82) Derails of this will bbe aiescribed durtherat appropriate planes Prayojana {benefits of the science) in ‘Dhatusimy2 (maimtainance of normalcy of the tissues of the bodys, as it has deen saiki—emy reg Tamer aires rere we CRE 2) Relawonship between Ayu (ite) and Sastra (science) és realty the relationship be- tween ebbidhine (subject oj suudy) and abhidheye iscience). Benefited sumdy is aguiring knowiedge orachiveing the equilibrium of the tissues by indulgence and mor-induigence in good (bealthy) and bad (wmhcalthy) things in their different states nespectively The tern: dirghamijivitiya should be taken to wnclud: ail factors conducive to jong life mad beuciicial to achive the object, tha: is dhitmsamye (sormaicy ot the tissues). SPit de said that the purpose of mentioning the benefits of smudy inthe deginnimg is to mativats peop: tudy then it will notbe so; mesely by mentioning the benefits, the mseiuiness of the scrence wili not'be established, there are many books which describe liberation from ‘the cycie of ‘births and deaths mentioning the benefits at their beginning but still uney are found useless. Hfi0as said that “only that which és told by Apts (wise, reliable persons) is tres and valid” then how many Aptis (seiiable persons) are there who reveal the benefits and pring out thy inwe dasight of the science? now can al!-those whe sell the benefits be taken as reliable’? Then the uuestion arises, wniess utility of the science is determined, people will no! be attracted 40 i, anless people are not by atuacted 10 i, its usefulness cannot be deiermped,; unless validity of the author as an dipta (reliable person) is established how can.his words be velied upon? thus develops a vicious circle. Haas though: tha\~“ietthere not be avy mention of the benefits of the science inti beginning, then the doubt about sabject itself, will act as the stimulus for simdy; just-as agneuluuirists though doubtful of the future harvest still carry on their activities, there is ‘no gauranice that all agricultcuists will get good harvest always, because of chances of impodiments like failure of rains etc in the middie, stil they continue 10:0 their agricul ‘tural operations Though there iy no mention of the benefits, because some sciences are wseful and some others not usefal, then douibt arises about the validity of the science itself. But i: will not -be sc, 2 generalised doubt regarding the usefuiness dees mot 0 motivate the reader, a6 the doubi related to specific object of study and such domis! canno! erise with- out kknowing the spocific subject of xiudy% CARAKA-SA MITA (CH. harmfub for tite-aged: is: beneficial when used in small quantity: and causes troubles when used in large quantity; whew it remains undigested:in the abdomen it produces dizzingess being: antagonistic to treatments; used: mixed witht kakamdci (Solanum indicumy Linn) or ripe: fruit’ of nikuca (Astocarpus lakoacha: Roxb} iteither kills or causes disorders in strength, colour, vitality and valour of the-person: these: and many others are the effects of its improper use. Whem such are the various actions of oniy one thing like honey which are-difficwit to understand then now does.4 person ignorant of details of ail the things of the-worid’ be able to expound the science (Ayurveda) and: how the: words-of the ignorant person cambe reiited upon*. Anticipating: such questions the author (Agiiivesa} makes the statement” us: told by venerable Atreya” (his preceptor who is am Apta (relieable person}. The. word ‘iti’ indicates the subject/topic tobe studied: $~ ‘ha! comvey2 emphasis, as in the statement-3-% @ ayntees fanfientagentee” favourable and unfavourable things to the body car never be: avoided. The term:'sma’ is im past tense and: so the terms "aha’ is used im present tense, this: kind: of use-does:not denote:long: past. (long interval of time) since knowledge transmitted by Atreya was directly recorded by Agilivesa immediately. We have shown how use of Tit’ (present tense}.can- be used as. past tense aiso. Bhaga means. Yft WO revered: or sacred knowledge, he: whovhas itis called as Bhagavan. As has been said— eae wert Sen qarrarrit Whee: 1: She feat wa are erent 1 He- who knaws the origin and destruction of things of the werid; birth and death of living: beings, who knows: what is knowiedge and: what is ignorance-is:to be called as Bhagavan. Term-Bhaga-is aiso used: to denote ail kinds of weaith and magnanimity as has been said ‘hnfer ween titer ware: fire) srreatdee wari wer aT: || Alf kinds of wealth, vitality, reputation, richness, goodkmowledge and renunciation- these six are indicated by the word, Bhaga: Atweya is so-catted since:he is the som of sage: Atri; by this-his auspicious geneiology is indicated. Imthis context some scholars say— what kind of siitre (aphorism) is.this?. Sitra (apho- rism) is’ of four kinds such’ as-guru sittra (aphorism of the preceptor) Sisya siitra (apho- rism/saying of the: discipie) pratismaskartu siitra: (aphorism composed by the redactor) and ekiys: stra: (aphorism: of saying of others): Example for gurusitra is Taeagharn (su.4/21), pratisamskaten sutra—ayeNe WrerAT: (su.4/22) kiya sutra grees fare: aaah ain pitt gare: weapae CMM G/ TA):Publishers : CHAUKHAMBHA ORIENTALIA Post Box No. 1032 Gokul Bhawan, K. 37/109 Gopal Mandir Lane, Golghar, Maidagin VARANASI - 221001 (U.P.) 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However, | | the publisher and its authors shall in no event be liable for any errors, | | omissions or damages arising out of use of this information and specifically | | disclaim any implied warranties or merchantability or fitness for any particular use Printers~ CHARU PRINTERS, Gopal Mandir Lane, VARANASI-1Dedicated to the fond memory of my wife 1937-2003 Smt. H.V. LalitammaINTRODUCTION Caraka samhita is an authorititive text on Ayurveda. Caraka samhita, SuSruta samhita and Astafigahrdaya are counted as Brhat trayi- three great classics of Ayurveda and held in high esteem since many millenia in India. Caraka samhita stands as a representative of one branch of Ayurveda known as Kaya cikitsa (Inner medicine). Nature of Caraka samhita— Extant Caraka samhita is not a original text. It is actually the redacted version of Agiiivesa tafitra- a text written by sage Agilivesa. The colophon at the end of every chapter of Caraka samhita testifies this'. Agnivesa was a pupil of sage Punarvasu Atreya. He committed the teachings of his preceptor in writing in the form of the book known as AgitiveSa tafitra. In course of time this book became mutilated and not available in the condition suitable for study. Noticing this, a scholar by name Caraka collected the fragments of the book, redacted (revised with necessary changes) and made it suitable for study. After this redaction, the text became more popular as Caraka samhita in the name of the redactor. Some of the present day scholars opine that Agilivesa samhita continued to exist for a long time upto about 7th cent AD the period of Vagbhata who has quoted verses from it. In the course of some more centuries even this Caraka samhita became mutilated and some portions of it even lost beyond retrieval. Noticing this pathetic condition of an ancient text, another scholar by name Drdhabala collected whatever was available of the text, at his time, redacted it supplemented it by adding new chapters written by himself and made the book complete and suitable for study’. The extant Caraka samhita is that which has been revised and supplemented by Drdhabala. Thus the text has passed through the following three stages in its making a aera AA aes MPT ~ -1 2. xaheae ga we ace oft depend qeact ota fafacaren---------zaniteq(WD 1. Ist stage- Punarvasu Atreya expounding the science and Agilivesa preparing the book- AgniveSa tafitra- comprising of these teachings. 2. 2st stage- Caraka redacting Agilives caraka samhita. § text which became popular as 3. 3rd stage~ Mutilated Caraka samhita redacted and supplemnted by Drdhabala. In order to understand nature of the book and contribution of each of these scholars, it will be advantageous to know some thing of their whereabouts. 1. Punarvasu Atreya- He was the son of sage Atri. Atreya was being called as Krsna Aueya (krsna being the name given by his father), Punarvasu Atreya (because he was born in Punarvasu star constellation) and Cafidrabhaga or cafidrabhigi hailing from the region of river Cafidrabhaga- a tributory of Gafiga. This river is identified as modern chamba in Himachal pradesh’. Punarvasu Atreya was a profound scholar in vedic literature and was being addressed as Bhagavan, venerable like god. He was a great sage who spent most of his time in intellectual puruits. He was one of the sages who assembled in the slopes of the Himachala mountains to deleberate upon the way of bringing Ayurveda- the science of medicine- from heaven to this earth. The assembly finally decided to depute sage Bharadvaja to lidra, the king of gods in the heaven to learn Ayurveda. Accordingly sage Bharadvaja learnt Ayurveda from Ifidra, came back to the earth and revealed the science to the sages of the assembly. Punarvasu Atreya being one in the assembly, learnt Ayurveda as taught by Bharadvaja. He in his turn taught it to his six pupils— Agilivesa. Bhela, Jatikarna. Parasara. Harita and Ksarapani. Each of them committed the teaching of their master in the form of books in their own name. Agilivesas book was judged as the best®. Agiiivesa taiitra embodies the teaching of Punarvasu Atreya, this knowledge forms one branch of Ayurveda known as kaya-cikitsa (inner 1. P.V. Sarma- English translation of caraka samhita, Vol. I Introduction. 2. Ca. Si. 1/31(VID medicine). This tradition is known as Atreya sampradaya, Punarvasu Atreya being its first propounder of kayacikits4 sampradaya. AgiiiveSa tafitra was the first and foremost book of this branch. Indologists have assigned Punarvasu Atreya and Agiiivesa to about 1000 B.C. In addition to Punarvasu Atreya— we come across two more Atreyas— by name Bhiksu Atreya and Atreya a teacher of Taksasila University. Bhiksu Atreya is mentioned in Caraka samhita itself as a participant in debates held under the chairmanship of sage Punarvasu!' so he must be contemporary of Punarvasu. Some scholars think that he might be a Buddist monk, and so he is called Bhiksu. This is not confirmed. Another Atreya is mentioned as a professor at the famous Taksasila University. He was the teacher of Jivaka the famous physician to Lord Buddha and Buddhist safigha. Taksasilta university was a reputed centre of learning during 4th cent BC. So this Atreya belonged to a period later than Punarvasu Atreya. There is a book by name Atreya samhita. Its authenticity is doubtful, since the name of Harita is given in it as its author and Atreya as the preceptor. Agilivesa— Nothing much is known about Agilivesa. Bhagavata purdna says he is the incarnation of Agiii— the god of fire, born as son of Devadatta, a great sage; hence he is called as Hutasa, Hutasavesa, Vahnivesa. etc based on the synonyms of Agiti. He was a scholar in many subjects such as Yajiia (mode of performing fire sacrifices), Ayurveda (science of medicine) which he learnt from Punarvasu Atreya, Dhanurveda (archery) learnt from sage Bharadvaja and Agastya. He taught the science of archery to Drona of Mahabharata fame. He is the author of Agfiivesa tafitra~ a book on Ayurveda comprising the teachings of Punarvasu Atreya. The great heritage of Ayruveda propounded by Atreya would have been lost to us had not g written it in his book Agnivesga tafitra. It continued to exist for a long time, till about 7th cent A.D. period of Vagbhata who has quoted verses from it. Agiiivesa being a direct pupil of Punarvasu Atreya, is(VII) assigned to the same date (1000 B.C.). Apart from Agiiivesa tafitra, two other books are ascribed to him. These are— 1, Afijana nidana- This is a book 235 verses only, enumerating signs and symptoms of many important diseases. It is available in print. It describes a disease by name Vardhma (hernia) which is not mentioned in classical texts. It was Vriidamadhava (9th cent AD) who described it for the first time. It classfies ufimada into two distinct kinds such as ufimada (dosaja) and Bhiitofimada. This kind of classification is found in Sarfigadhara samhita also. These and some other features, point out that the author of this book is not the Agnivesa, pupil of Punarvasu Atreya but some other scholar, who may be assigned to a date near about (13 and 14th cent AD). The book has a sanskrit commentary by Jayakrsna misra. 2. Nadi pariksa—is another small book which deals with examination of pulse. This also is not the work of ancient scholar Agflivesa but of some one else of his name. Basis for this view is that development of Nadi pariksa is ascribed to the medieval times only and not earlier. Caraka- With the passage of time Agnivesa tafitra became greatly mutilated, scattered over many places and not available in a condition fit for study'. Noticing the pitiable state of an important text, a scholar by name Caraka redacted (revised with needed alterations) it and made it suitable to study. After this redaction, the book became more popular as Caraka samhita. Except furnishing his name as Caraka in the colophon of every chapter of the book he has not said anything about his whereabout. This has lead to various views about his idenfification. Some such views are~ (1) The term Caraka was being used in ancient India as applied to a wanderer; a robber, a spy and wandering scholar belonging to Krsna Yajurveda sect. Leaving apart the usage as robber, spy etc as irrelevent, assuming Caraka as one belonging to krsna yajurveda sect is untenable. Krsna yajurveda chiefly concerns itself with the science of yajfia (fire sacrifice), its procedure and performance etc. Followers of this veda considered Ayurveda as a mundane science, did not recognise it as sacred a. afer wee: areata wa a 1 arereraisfiatrerey wa aes SERA (afa.3e)(IX) and so did not study Ayurveda. Hence interpreting Caraka as one belonging to that veda will not be justifiable. (2) Puranic tradition considers Caraka as an incarnation of Adigesa, the serpent god. patafijali the great grammarian has called him as incarnation of A This has lead Vijinabhiksu and Bhoja to think that Caraka and i are one and same person'. They also state that Patafijali redacted Caraka samhita. Modern scholars who have made a comparative study of patafijali mahabhasya and Caraka samhita have conclusively proved both authors are different persons (3) In the Chinese version of Buddhist Tripitaka the name Caraka is mentioned as a physician in the court of Indo- scythian king Kaniska. There are many adverse factors to accept this, such as critical study of Caraka samhita does not point to aka being attached to any king. He is more a wandering a scholar especially in the region of Gafiga- yamuna doab. Kaniska's reign was during Ist cent AD and Caraka samhita is assigned to 3rd cent BC. Thus the period of Caraka shows great difference in respect of time also. In addtion. Kai greatly influenced by Buddhism; reknowned scholars such as A§vaghosa; Vasumitra etc adorned his court. Presence of Caraka in that royal court is not mentioned by any later authors. In this context, it is essential to remember that Atharva veda has a branch known as Carana vaidya a sect of wandering physicians. Members of this sect were so called because they wandered from place to place, treating sick persons during their sojourn. Members of this group of wandering physicians were called as Carakas also. Ayurveda proclaims that it is an upaveda of Atharva veda. Hence use of the term Caraka to indicate a wandering physician of Carana vaidya branch of Atharvaveda will be more appropriate and nearer the reality. Caraka, the redacter of Agnivesa samhita is to be taken as the name of an individual scholar-Carakacarya—who belonged to Carana vaidya branch of Atharva veda. Based on internal and external evidences the date of Carakacarya, is taken as 3rd cent BC. 9. ante ferret wea areal wer eines dade | ators gad opiai gasfel siaferraaier 2C81 (fra fing. arent) cs.(X) Drdhabala- In the course of further centuries of time, Caraka samhita also became mutilated and some portions of it lost irretrievably. Another scholar by name Drdhabala redacted it; supplemented the lost portion by writing it afresh, and made it suitable for study. Drdhabala furnishes his whereabouts as follows— that he is the son of Kapilabala and resident of paficanadapura, in kashmir; that he supplemented 17 chapters of cikitsa sthana and 12 chapter each of Kalpa and Siddhi sthanas (thus a total of 41 chapters which form one third of the entire text). There is difference of opinion among scholars of the pesent day about which 17 chapters of cikitsa sthana are of Drdhabala. The Caraka samhita available now is Agflivesa tafitra, redacted first by Caraka carya and redacted for the second time and supplemented with new chapters written by Drdhabala.! Paficanadapura is identified as a small town now known as panjor near the confluence of Zhelum and Siiidhu rivers. Drddhabalaé father Kapila bala was also a reputed physician? He is quoted in Astanga safigraha of Vagbhata? and some later commentators like Ifidu, Srikanthadatta and Cakrapanidatta. Drdhabala’s date is decided as about 4th cent A.D. Nature and contents— The extant Caraka samhita is a voluminous text composed in both prose and poetry. It has 120 adhyaya (chapters) arranged in 8 sthanas (sections) number of chapters from one section to the other varying. Sutrasthana-the first section has 30 chapters- the first 29 chapters arranged in 7 groups of four chapters each, such as Ausadha (drugs), Svastha (health) NirdeSa (instructions) kalpana (form of recipes), Roga (diseases) Yojana (administration of therapies) and Annapana (foods and drinks) and last two chapters are safigraha (summary) of the entire science (of Ayurveda). Niddnasthdna- the second section has 8 chapters dealing with symptomatology of some major diseases. Vimana sthana- the third a. afer, waar: Feafrss wa a | aaasfaaeer a aes Sepa waa aficata: tar yeaeasaitg | area verter gon aaa (ae fafarrar 30/28) 2. seat aeonfe afear | dead aca dyet fear wera weak qoutes drdera Sarva, | svaverd qeach Sia: Tae Ge I Pen ease fata 1 acs fafa | (ae. fafeeIr- 22/29) 2. Sheaa xsl sents cactateeer | (s0Tg-sa8-F 20/22)(xD) section, with 8 chapters describes properties of tastes, quantity of food, cause for epidemics, kinds of diagnosis of diseases, srotas (functional systems of the body), kinds of patients, nature of good text book for study, kinds of debates etc. Sarira sthana- with 8 chapters describe, nature of human being, nature of the mind, constitutions of man, causes for diseases, formation of the embryo, anatomy etc. Ifidriya sthana-— the fifth section describes prognosis of diseases and fatal signs. CikitsA sthdna- the sixth section- has, 30 chapters, first chapter with four subchapters describes Rasayana (rejuvination therapy), the second chapter with four subchapters deals with Vajikarana (virilification therapy); describes and their treatment. Kalpa sthana— Fhe seventh section has twelve chapter describing differant reecipes from emtic and purgative drugs. Siddhi sthana The eighth and last section has twelve chapter describing procedure of administring emesis purgative ‘and (basti) enema therapies, complications arising from improper administration and their treatments. So out of 120 chapters, the last fortyone chapters are supplemented by Drdhabala. Thus the book covers all aspects of medical science with special importance to kaya cikitsd (inner medicine) and remains par excellent on that subject. Commentaries— Being a popular text on kaya cikitsd, it has the much needed commentaries by many scholars from time to time. About 23 commentaries are known, out of which only three are available now in full and in print. The following are the commentators and their work. 1. Bhattara haricafidra- 6th cent AD- his commentary by name Caraka nyasa and is available in manuscript upto three chapters of siitra sthana only. 2. Swami kumiara-6th cent AD- was a contemporary of Bhattara haricandra- his commentary is called Caraka pafijika and is not extant. 3. Asadha varma- 9th cent AD.— his commentary is called parihara vartika. It is not extant. 4. Ksiraswamydatta (9th cent AD)- his commentary known as caraka vartika which is also not available.(xm) 5. Jejjata- 9th cent AD.- His commentary called Niraftara pada vyakhya, and is available incompletely and printed. 6. Sudhira (9th cent AD)- name of his commentary is not known and it is not available. 7. Amitaprabha (9th cent AD). and it is not available. name of his commentary not known 8. Swamy dasa (9th cent SD)- name of his commentary is not known and is not extant. 9, Bhasadatta (10th cent AD)- name of his commentary is not known and it is not extant. 10. Brahmadeva-(10th cent AD)- name of his commentary is also not known and it is not extant. 11. Isvarasen- 10th cent AD- name of his commentary is not known and it is not extant. 12. Gayadasa- 11th cent AD.- his commentary is known as cafidrika, this is also not available. 13. Cakrapanidatta- 11th cent AD- son of Narayana datta and was the kitchen superintendent of king Nayapala of Bengal (1038-1055 A.D.). His commentary is called Ayurveda dipika or caraka tatparaya tika. It is available in full and in print. This is the commentary which is very popular and studied. It earned for its author the title "Caraka caturanana". He has also written a comentary on Susruta samhita by name Bhanumati, which is available partly. 14. Vriida kunda- 12th cent AD- is the author of Vriida tippana on Caraka samhita; this is not extant 15. Vapyacafidra (Baspacafidra) 11th cent AD. name of his commetary is not known and it is not extant. 16, Isanadeva (12th cent AD)- name of his commentary is not known and it is not extant. 17, Gunakara (12th cent AD)- is the author of a vritti (commentary) on caraka samhita, it is not extant.re.dii5) 18. Bhavyadatta (12th cent AD)- name of his commentary not known and not extant. 19. Bakulakara- 12th cent AD- name of his commentary is not known and is not extant. 20. Sivadasasen- 15th cent AD- son of Anajitasen, was physician in the court of Barbak shah- king of Bengal. His commentary Caraka tatva pradipika is available only upto chapter 26 of siitrasthana in Manuscript form. 21. Gafigadhara Roy- 1799-1855 AD- has written a voluminous commentary known as Jalpakalpataru, available in full and in print. 22. Yogifidranath sen-1871-1918- his commentary known as Carakopaskara is incomplete and published. 23. Jyotiscaiidra sarasvati- 19-20 cent AD- his commentary known as Caraka pradipika is available in print only of sitrasthana. It is our misfortune to have lost many valuable commentaries on this most important treatise. Since its greatness has spread to many countries it has been translated into many Indian and foreign languages. Its English translations are by- 1. Avinaga cafidra kaviratna- incompletely published in 1891. 2. Mahendra lal sarkar— 1890 incomplete. 3. P. M. Metha et, al 1949 Srigulab kunverba Ayurvedic society Jamnagar complete with historical introduction and appendies; it has also translations in Hindi and Gujarati in addition to English. 4, Ramkaran Sarma and Bhagaw4n das (1976) translation of text and critical exposition of Cakrapnidattas commentary, These volumes are published. 5. P.V. Sarma-1981-complete in five volumes (with salient points of Commentaries of cakrapanidatta and Gafigadhara Roy in one volume along with introduction, emendations of the text and many appendeces. 6. K.R. Srikantha Murthy- 2004, verbatim translation of the text and commentary of Cakrapanidatta; its first volume published.(XIV) There are commentaries in Hindi and many other Indian languages. Caraka samhita enjoys great authority and popularity as an authentic text on Kaya cikitsa branch of Ayurveda. About the translation— Like my translations of earlier classical texts this also is faithful to the text. While translating the Commentary of cakrapanidatta. I have omitted certain sentences which are redundant, taking care that such omissions does not hamper the meaning and the original opinion of the commentator. I have not imposed my own interpretations any where. I am dedicating this volume to the fond memory of my wife Smt. Lalithamma, who shared with me the pleasures and pains of family life for the past fifty years and left for heavenly abode in sept 2003. She carried on all the responsibilities of running the family and allowed me free to pursue my literary activities. She had helped me to write my books in Kannada by taking dictation during late hours of many nights. She was to me a source of strength and inspiration. She had earnt the good will of all my relatives and frineds. Now I am feeling her absence every minute. I can only pray God almigthy to grant eternal peace to her soul. Dedication of this book is just a token of my indetedness to her. Ere concluding, I convey my thanks to my daughter Smt. Revati. B.A. who typed the manuscripts with devotion and deligence. I'thank Sri. B.B. Gupta of Chaukhamba Orientalia, Varanasi for publishing this book in their Ayurveda series. My thanks are also due to many others who have helped me in this work. I feel my labour amply rewarded if this book helps in understanding a great classical text of Ayurveda. faust aggari agar wre | ee acto ag ag aerfenfory 1 (Astafiga hrdaya. uttara sthana 40-77) Let prosperity accrue to the physicians who practice the profession righteously, to those who follow the scriptures and to those who desire the good of all. “Nandana" Srikantha Murthy 349. 16th cross, Jayanagara Mysore- 570014CONTENTS Introduction Sutra sthana 13. Chapters Dirgham jivitiya adhyaya Apamarga tanduliya adhyaya Aragvadhiya adhyaya Sadvirecana Satiya adhyaya Matrasitiya adhyaya Tasyasitiya adhyaya Navegandharaniya adhyaya Jidriyopakramaniya adhyaya Khuddhaka catuspadiya adhyaya Mahacatuspadiya adhyaya Tisraisaniya adhyaya Vatakalakaliya adhyaya Sinehadhyaya . Svedadhayaya Upakalpaniya adhyaya Cikitsaprabhrtiya adhyaya Kiyafitasirasiya adhyaya Trisothiya adhyaya . Astodariya adhyaya . Mahdroga adhyaya . Astaniiiditiya adhyaya . Lafighana brmhaniya adhyaya . Saiitarpaniya adhyaya . Vidhisonitiya adhyaya . Yajjapurusiya adhyaya . Atreya- bhadrakapyiya adhyaya . Annapana vidhi adhyaya Page No. 53 63 70 91 113 127 146 166 174 182 209 217 236 251 264 272 293 305 315 327 338 345 351 360 385 42128. Vividhasitapitiya adhyaya (XVI) 29. DaSapranayataniya adhyaya 30. Arthedasa mahamiliya adhyaya Nidana sthana 1. Jvara Nidinam 2, Raktapitta Nidinam 3. Gulma Nidanam . Prameha Nidinam 5. Kustha Nidanam 6. Sosa Nidanam 7. Ufimada Nidanam 8. Apasmara Nidanam Appendix 1. List of drugs and diet articles mentioned in Sutra sthana only 2. Index e Schema of transliteration Bsa a= Bei gsi geu Seu R= Ua=ai ait=o sits au 3t=am @ =ka @=kha T=ga a= gha Bena Weca B=cha Ws ja A = jha a=ia Zsta S=tha S=da @=dha Wena T=ta @=tha Gada @=dha Wena W=pa W = pha @=ba @=bha H=ma asaya tsra tela @=va W = Sa Wasa sha asia a =ksa W= jfia. 483 632 669Section I Sutra Sthanam 3CS-4Was ea: | CHAPTER- 1 DIRGHAMJIVITIYA ADHYAYA- Quest for long life wordt dgtfadtareart sareareaa: 11911 We will now describe the chapter by name Dirghamjivitiya-quest for long life. [1] Ayurveda Dipiké Vyakhya of Cakrapanidatta— quaafadar yféaaqage 1 aditya frtara facet va etl aeae Te we: MeTER Urania: | exaust are 11311 Teceteareaydy | yaeayreaaaafredt wa TA 1131! UEenEIaaaepe: | Aatararactaront eAsfears TA: U1 wenpekraaratgnint 1 fread amas chars sqeiadiicer 14 it wen: AReareqarefrattestagdater at ares defad caterer aevifatereratt 1 SIRT RERT EARS Rafe ale MreTA eae ear aU oTeA Tae Utara eter 1G Obeisances to the Lord of the three worlds, possessor of three eyes (Lord siva), who manifests in the three worlds, in three forms based on the three qualities (satva, rajas and tamas). Salutation of Sarasyati (goddess of learning) by whose grace persons who do benevalent acts see the Lord of the universe reflected through the mirror of their mind. Prostations to Brahma, Daksa, Avinis, DeveSa (lidra), Bharadvaja, Punarvasu, Hutasavega (Agiiivesa) Caraka and others (propounders of Ayurveda). Salutations to Ahipati (king of serpents- Adisesa) who in the form of sage Pataiijali, removed the blemishes of the mind, speech and the body by his (books-) Yoga sutra, Mahabhasya (commentary on Panini's grammer) and Pratisamskara (redaction) of Caraka samhita respectively. This Ayurveda dipiké commentary is written by (me) Cakradatta, based on the teach- ings of Naradatta, my preceptor and which adheres to the doctrines elicited by (the sage) Caraka. 0; Learned, men, it is not possible to satisfy you, with these words of mine, whose ears are filled with the nector flowing from the discourses of great preceptors, just like4 CARAKA-SAMHITA (CH. the ocean can not be satisfied by the water of the clouds (rain). Iotas of merit whichever available in my writing, which appears like a commentary, projecting the essence (of Ayurveda) let learned men retain them in their ears for some time. In order to cure diseases which are hinderances in the pursuit of Dharma (righteous- ness), Artha (wealth) Kama (desire) and Moksa (liberation from the cycle of births and deaths), treatises on Ayurveda (science of life) composed by Lord Brahma and others being eloborate and difficult to understand by the people of the present age who are short lived and of poor intellect; keeping this in mind and in order to help them to indulge in things which are beneficial to health, to understand diseases and their treatment (sage) Agilivesa, filled with compassion, began writing a treatise on Ayurveda, with prominence of Kaya cikitsd (Inner medicine), which is neither very eloborate nor very brief and which can be understood easily even by persons of poor intellegence. In this, there are different Sthanas (sections) to be studied such as Sloka sthana/sitra sthana, (section of important doctrines) Nidana Sthana (section on diagnosis of diseases), Vimana sthana (section of special knowedge of tastes etc.), Sarira sthana (section of anatomy and physiology), lfidriya sthdna (section on prognostics), Cikitsd sthna (section on treatment of diseases/therapies), Kalpa sthana (section on recipes for purification of the body) and Siddhi sthana (section of treatment of complications of purificatory thera- pies). Among these, considering Sloka sthana/siitrasthana as the chief (important one) since it contains all the doctrines of the entire text, he has placed it at the commencement of the treatise and says— yetenrad Wyfee Tareas fore: YL | aeRO weratat ears fey wae BA: (30/4) "$loka sthana is the chief and auspicious, just like the head to the person; catuskas (groups of four chapters) of great value are contained in it." In this Sitrasthana, the chapter by name Dirghajivitiya is being described first as it forms part of one of the catuska (group of four chapters) dealing with diseases which are well manifest and their medicaments; also because it describes the essence to the entire text, that is the, @qfermterade,........1 the knowledge of causes, features and treatment of diseases and also because it describes the origin of Ayurveda, its benefits etc. In order to kindle interest in the readers for the study, to create good relationship between the readers and the treatise and to satisfy them, he has put in an auspicious aphorsism of eight words (the eight words are enumerated further in the commentary). wart dhighfadtrreardt sargarean gfe t If the subject of study is not mentioned clearly in the beginning or if mentioned in unrelated alphabets such as ka, ca, ta, pa etc, it will not be of any use, just like counting the teeth in the crow's mouth, it does not motivate the readers to study, hence it is neces- sary to indicate clearly the subject of study in the beginning itself. As it has been said~ afadamearatareteatiiten: | stgreant wet aafxerdt fe Brera: 11 “Any text commenced without indicating the subject of study and its benefits in the beginning, will not be honoured/accepted by the wise though it is small" to hear.6 CARAKA-SAMHITA (CH. For those who have not be recognised the validity of Agiivesa (as Apta-reliable person) a statement about benefits of the science was necessary as they would harbour doubt whether this science really deals with maintainance of normalcy of tissues or not. For those who have recognised the validity of the great sage Agilivesa and have full faith in’him, they’ are attracted for study of the science by the mere mention of the subject. Statement of utility of the science is easy to understand with little effort, but it will not be so, for the study of the entire science which require many years of great effort to under- stand it. Thus the argument, "statement indicating benefits of the science is also required to. be stated, othewise it will be irrelevant’ becomes discarded herewith. The term "Atha" in the aphorsm is to indicate that this science has been propounded by Lord Brahma and others earlier and is to be studied now by the people of short life and poor intellect. It also stands as a salutaition of the favourite god of the author before commencing the work, it also suggests that the text is written after obtaining permission from his preceptor, so the term Atha is put in the very beginning of the text because of its auspiciousness, just as the mere sight of a water pot on the way portends auspiciousness to the travellor. Presence of an auspicious word at the beginning wards off impediments in the middle and helps the author and the reader to realise their desires, About the auspi- ciousness of the word Atha, scriptures say~ stgreana vreesr areat wer: yet | aud fren farfratdt aa angfere qet 11 The words "Om and Atha" came out of the mouth of Lord Brahma bursting thorugh his throat long back; so both these are auspicious". Even in other treatises, this word has been used, for eg. Atha Sabdinusinam (Mahabhasya on Paninis grammer), Athato dharmam vyakhyasyamah (Vai: siitra) etc. Offering obeisance to the favourite god at the commencement is a tradition and AgiliveSa, a staunch follower of tradition has done it by using the word ‘Atha’; otherwise there is a fear of breaking the tradition which would give rise to obstacles in the middle. Though many verses of obeisances are not included in the text, warding off of obstacles is possible by this one word only; hence many invocatory verses are not composed (by Agilivesa and placed in the beginning). That the writing of this book is done only after obtaining permission from the pre- ceptor is clearly evident from the verse 31@ feat: quamrgdd Gag: 1 (Y.¢/ 30) Permission from the preceptor before writing is suggestive of validity of the book for study. The term ‘Atha’ if taken to mean ‘that writing of the book is done only after ques- tioned by the disciples’; it will not be correct. Nobody will write a book keeping the disciples in front; composing a treatise is done by keeping in mind the level of intellegence of the readers; those who read the book will not be questioners. The term 'Atah' is indicative of the stage prior to exposition of the subject as said “further on we will describe details of long life" or it also indicates the reasons as said- treatise of Ayurveda composed by Brahma and others not being understandable by theq SUTRA STHANA 7 people of the present. day, a seperate treatise has been written to project the ideas of earlier propounders. The word 'Dirghamjivitiyam’ is formed by adding the preposition ‘cha’ to the word "Dirgha jivita’ and refers to the text dealing with long life, or the name of the chapter in that text. .-Though there are several words denoting long life, this word ‘Dirghajivitiya’ is preferred because it is used generally in all texts and is most auspi- cious, hence this term has been used to indicate both a chapter as well as a text. Deriving the same meaning by avoiding repetition of words is common as in the example" 7H forra:ye aa (q..2/&). (where the word fit: is used once only but not twice) though it applies to both gaurave and sile: The idea of studying both the chapter and the text containing that chapter become a fulfilled; there cannot be a chapter without a treatise, studying a chapter is studying the treatise itself, just as holding fingers of Devadatta is actually holding Devadatta fully. The term ‘adhydya’ is formed by the verbal root ¥§# prefixed with the word sf meaning "that which is to be studied”, srefrasferata aisefeyta gereara: 1 By this etymology, catuskas (groups of four chapters) and sthanas (sections) are excluded, just as the term "Adhyaya” is specific term to denote a chapter containing group of topics; similarly the word 'Dirghajivitiya’ is specific term, just like the word pafikaja denotes the lotus flower only (and not others born in the slush). This term is a specific conventional term. The author himself has asid "the term-adhyaya-means a particular portion of the text (su.30/70); it may also be taken to mean that in which or by means of which a specific subject is studied; by this definition inclusion of any thing else under this term stands overruled. The term @7@arean:— is derived from waregate warterer wren fe ‘ofa fagta- faytag ereemrated: 11- "we will describe it specially both in brief-and in de- tail” Thus this aphosrism consists of eight words such as Atha, atah, dirgham, jivitiyam, adhyayam, vi, a, khyasyamah-; (number eight was considered auspicious in ancient times)". git e Bre IAT AAA: 11211 Thus spoke the adorable Atreya. Ayurveda Dipika- How can Agiivesa describe Ayurveda without full knowledge of all the things of the world. Detailed knowledge of medicaments ete is not understandable by direct perception (through the sense organs); understanding them, through afivaya (agreement, positive proposition) and vyatireka (contrariety, negative proposition) is very difficult. for eg; honey alone (in its natural state) sustains life, when made hot or mixed with equal quantity of ghee it kills; is suitable to persons of kapha prakrti and unsuitable to those of vata prakrti; suitable for use in marshy regions and unsuitable in desert.re- gions; can be used during cold seasons but not in summer; is beneficial for the young and0 SUTRA STHANA 9 The first aphorism (@eigifadtameard sarearea:) is of the preceptor only because Agnivesa the disciple is not authorised to expound the science. The second sutra (ft © ‘ig wWraraPia:) is of the redactor, the first aphorism being related to this, is indicated by the words ‘iti, sma and ‘aha’ thus he said~ which are in the past tense because teachings of Atreya was not directly received by the redactor (Caraka). In this context, we (Cakrapanidatta) say as follows— to declare that Agnivesa being a disciple, has not the authority to expound the science- is not acceptable; no person is a preceptor by birth, the same person can be a preceptor to his disciples and a disciple to his preceptor; Atreya is a disciple to his preceptor and a preceptor to Agnivesa; Agnivesa at the time of writing the treatise had full knowledge in his mind and so there should be no difficulty in considering him as a preceptior; thus it is a Gurusitra only. Now considering the second sitra (#fa € ®W......) as that of the redactor, "lit" denot- ing past tense has been used. On this a question-whether it is related to the first aphorism or not? If it is considered as related (like a single sentence) then the statement in SuSruta samhita, aatara wary TAA: will have to changed as TH CAMA: tara way TTT: the use of ‘lit’ form (which necessitates the occurance of the act not directly seen by the person describing it) will not be justified. If it is considered as not related to the first aphorism then it will be just of group of unrelated words like cow, horse, man, elephant etc, Jatiikarna samhita has no redactor at all, then how the sentence-anigd uftqufaws: fret seqaof: sreferefireratara 11 is found in it. (Jatdkarna disciple) after obtaining full knowledge of various kinds, said so to his preceptor with folded hands. Even in Caraka samhita the use of ‘lit’ will not be justified, if this aphorism is taken as that of the redactor. Agnivesa himself is the author of this aphrosim in Caraka samhita and SuSruta is the author of the aphrorism. Some times he (the author) in order to either praise or criticise an event, describes an old incident like a story, writing it either as gurusiitra (saying of the preceptor/author) or as Ekiya sitra (saying of others). Pratisamskarta (redactor) merely completes the text which is the work of the first author only. So the use of ‘lit is to be limited to indicate past tense in general In the statement $f & PME. if it is construed that the word ‘iti’ is related to the previous aphorism (Dirghajivitiya) that will be untenable. It just indicates that subse- quent aphorism will deal with the science as is propounded by the ancient sages. If the aphorsim Dirghajivitiya etc, only are taken as those composed by the author and not the further ones, then it will not arouse interest and faith about the book in the mind of the readers. Hence it is better to accept the earlier opinion only (that this is also gurusiitra- saying of the preceptor/author) and not of the pratisamsktru (reactor). Use of plural for Agnivesa in the word, Vyakhyasyamah: common/popular usage; as for eg; vayam kari single person). is permissable being a m- we will do it (though the doer is a10 CARAKA-SAMHITA (CH. __ In the statment "iti ha smaha Bhagvana Atreyah” singular number has been used for Atreya because by the earlier world 'Bhagavan'- the respectable position of Atreya as preceptor has been indicated. dtd sifarafaessrrgrt SUrTA | SAQA Ga PCVaAATAT 11311 Bharadvaja (the sage) performer of severe penances, desirous of long life, approached Iiidra the king of the immortals, finding him suitable to be approached. [3] Ay. Dip.— When it is not possible for Agnivesa to acuire knowledge of Ayurveda either by direct perception or by positive and negative prepositions, then how was it pos- sible for Atreya, who is the source for Agnivesa? In order to remove this doubt, he now describes the unbroken sancitity of Ayurveda. ‘Jivita’ life is the combination of body, sense organs, mind and soul; its longievity is with regard to kala (time), the word Kala is absent here, it is style of the author to omit some words either at the beginning, middle or the end, as seen in example, such as srarqutqncat (4.3, 2%). Here the word 'mamsa’ is missing, @enfa Baa here the word ‘visa’ is missing; though some words are missing meaning can be understood. Bharadvaja is the name of a family and also of the sage going to lidra. Term Ugratapa denotes his ability to go to Iiidra, though a human being and seek refuge; powers acuired by penances are unimaginabe, by such a power, sage Agastya drank the vast ocean by a sip in his hand. Then it should not be said why can he not aquire knowledge of Ayurveda through severe penances. It not so, because the power of penances is restricted to certain specific aims and is not tenable for all kinds of activities; such a power should be realised by different actions; since learning the science of life, its features and functions cannot be got without a preceptor, we have to understand that penances alone are not enough. Bharadvaja approached lfidira thinking that knowledge of Ayurveda obtained through the teacher only will be fruitful. Next, why did he approach Ifidra only when earlier pro- pounders of Ayurveda such Brahma and others were there? is it not appropriate to learn from the teacher of eminence? knowledge during its transmission through series of disci- ples is likely to become reduced because of inability (of the disciples) to understand the science, just like honey becomes reduced when it transferred through a series of vessels. Hence it is said "after deciding liidra as suitable to be approached”. Such a decision is because lfidra has short span of life; he only is suitable to be approached since he is the protector of the frieghtened but not the higher gods like Brahma etc; the term-king of immortals applied to Ifidra implies his ability to protect others, king only tries his best to protect the people. In the term "desiring longlife" it is not specifically mentioned how long? According to the present aeon (kaliyuga) the span of man's life is one hundred years, as has been mentioned in Sarira 6/29. This is the maximum period of life at the beginning of Kaliyuga, this undergoes decrease as years roll on as has been said "after expiry of one hundredyj SOTRA STHANA u years (of the acon) span of life of man decreases by one year (vim.3/26). According this, span of life in earlier yugas (aeons) was long, as said by the venerable Vyasa~ yen: wdiears agddenge: | He taehsed weet cafe HAT During Krta yuga, people lived for four hundred years, so also in Treta yuga; after that, the span of life has decreased by one fourth (in further aeons). It is said, that span of life will be either definite or indefinite based on karma (effects of acts of previous lives/destiny) if it is born from effects of strong activities, then the span of life is definite (fixed) and if born from weak activities, then span of life is indefinite. It is seen that killers of life such as poison, obtaining strength kills the person even before stipulated span of life (100 years) but when it does not obtain strength, then the person dies according the stipulated span, with his body fully worn out due to old age. The author gives an example also stating just as the axle of a chariot endowed with good qualities and used properly becomes unserviceable only after the expiry of the stipu- lated time, whereas the same if made to carry heavy leads etc, (improperly used as men- tioned in ch.3 of vimana sthdna) gets destroyed even before the stipulated time; similarly life which is indefinite gets destroyed in the middle by impediments to life; when persons of indefinite (undetermined) span of life begin to use rasayana (elixirs rejuvinotor), then by their effect, persons will be able to live beyond the span of life stipulated for the yuga (acon). This has been made clear while describing the formula (Amalaka rasyana~ci.1-3/9 to 13). But this, (use of rasdyana) can not make the person of definite (determined) span of life to live beyond the stipulated age. It has been stated "that some acts of previous lives mature at a specific time whereas some others mature at unspecified time due to impedi- ments in the middle and that can be understood by the result". (vim. 3/35). If this is accepted then karma (destiny) only will be the cause for life or death, so also for onset of diseases and their relief, then what is the use of Ayurveda if it simply agrees to karma (effects of actions of previous lives) or destify? If it is said actions of karma (desitny) is definite, then there is no scope for activities of Ayurveda (medical science) because its activities even if combined makes them fruitless. When life is born from weak desitny it is described as indefinte, even that is not within the scope of faith/belief; when the scope of even adrstakarma (destiny) is defeated/conquerred, then effects of drstakarma (actions of present life) become noticeable, so in this disputed subject, we will accept adrsta (des- tiny) only as the cause, since drsta (actions of present life) gets pulled away (made inac- tive) by adrsta (destiny) We (Cakrapanidatta) will now say- it can not be so, if that is accepted (desitny is the most important) then all present activities will have to be stopped. Those who accept only karma (adrsta- destiny) and not accepting drsta (actions of the present life) don't even know the origin/genesis of adrsta (destiny) at all. Adrsta is born from performance of Agnistoma and such others (fire sacrifices) which are actually drsta karma (noticeable actions of present) only; drsta karma (noticeable actions) is also acceptable to upholders12 CARAKA-SAMHITA (CH. of karma (destiny) then if destiny is considered as drsta (actions of present life) their argument is defeated; by the same rule when properties of fire such as removing cold, producing blisters etc, are not accepted; further those supporting karmavada (view that destiny only is most important) cannot understand actions of present life even by infer- ence. Hence we say that both adrsta (destiny) and drsta (actions of present life) are the causes, sometimes adrsta is defeated by drsta and some times drsta is defeated by adrsta. For a person whose time of death is dependent on strong adrsta (destiny) for him science of life is not of great use to influence his life and death, still it will be of some use to mitigate the distress of diseases which during the stipulated span of life; when such diseases are not produced by strong actions of previous lives (destiny); when effects of destiny mature at unstipulated (undecided) time, then activities of science of life (treat- ment of diseases etc), are certainly useful. Human life is based on the yuga (acon), it is of indefinite (undetermined) period by the effect of strong karma (destiny), then use of elix- irs is seen to produce troubles and there is no use of either regimen suitable for either the healthy or the diseased persons. Since the author (AgniveSa) himself has described this concept in detail, further dis- cussion on it is not attempted now. Notes~ Bharadvaja approached Idra not for achiving long life for himself but for the longlife of all human beings. This fact will be made clear further. More details about adrsta in influencing human life both in health and diseased states etc; have been eloborated in some chapters furtheron. Ayurvedavatarana- decent of Ayurveda— weno fe aaninnergdd worofa: 1 sore ffeerrarafert @ ARTA: 1st afavat wrarsom: whe & sereny 1 safe eee RTET ATT ARAATTA 11% 11 Prajapati (Daksa) first received (learnt) Ayurveda entirely as expounded by Lord Brahma; next the ASvinis learnt it, from ASvini twins Lord Ifidra learnt it in full; hence sage Bharadvaja approached Ifidra (to learn it) as sug- gested by the sages. [4-5] Ay. Dip.- 'Prokta’ means told in detail; especially without any remainder; term 'yatha’ means as and how told; nikhilena entirely, (without retaining any portion). Then they should be applied to Daksa, ASvinis and Indra signifying that whatever knowledge of Ayurveda which Brahma knew, Indra also knew. This statement assures that all of them have known Ayurveda as propounded by Brahma, neither less nor more, hence it makes no difference whether it is learnt from Brahma or lfidra. Moverover Iiidra has some addi- tional qualities such as,— he is in search of a student because he has not so far transmitted his kriowledge; it is said he who has obtained knowledge from the preceptor but does not transmit it to the disciples retains a debt of the teacher and even earns sin.i] SUTRA STHANA 13 Hence Iiidra not having has any disciples is considered more suitable to be approached to learn Ayurveda than Brahma and others, Brahma being the supreme teacher, who knows all the Vedas, his knowledge of Ayurveda is self-established and does not need another teacher This verse is intended to convery the validity of Ayurveda for acceptance, since it has come through an uniturrputed continuity of great teachers like Brahma and others and also because it has been adopted by great men. It has been states as~ wa wanda ceenfageiegearaary |. _ efermaerd yrrery 1 (F4.31.9/ 3) Because of these, liidra was considered as most suitable to be approached and so sage Bharadvaja went to him as suggested by the assembly of sages. Rsi sammelana- conference of sages— facige aa tem: gtr: erdifcomy, | TatrerenerererA TAT 118 11 Fel Peryatet yreper mela: | we: Gueenai: ws feraa: YA 91 When diseases manifested as impediments in the life of people for per- formance of penances, fasting, study (of scriptures etc) celibacy, keeping vows etc, then great sages who perform benovalent acts, taking compassion on living beings assembled on the slopes of the Himalaya mountain, at an auspicious time. Ay. Dip.- These verses are meant to show how Ayurveda descended to this mortal world. Roga is so called because it causes ruk (pain/misery) the term pradurbhava means manifested clearly, this manifestation happened at the end of the krta yuga; this fact has been described as w¥aft ¥ Fag... . in the chapter on janapadodhvamsa (fa. 3/2%) Manifestation is only of things whose presence was already there earlier; by this, conti- nuity of diseases eternally is also implied as has been described in Arthedasamuliya (su.30/27). vita fa, yeieq Sarira (body) is so called because it undergoes decay; body under- goes decay by itself (continuously) and by diseases this decay becomes great; persons afflicted by disease will not be able to perform penances etc. because their body will have become abnormal; some diseases even take away life early. Tapas (penances) are cafidrayana etc; upavasa is avoiding sin etc. It has been said— saree aa: weave YM fe a: | suave: fare a erties FtTOTE 1 “Avoiding sinful acts, performing activities of good qualities is known as upavasa and it is not making the body dry" (in other words fasting is not to make the body thin). Adhyayana is study of Vedas. Brahmacarya- are activities to achive Brahma or moksa14 CARAKA-SAMHITA [CH. (iberation from cycle of birth and death) such as control of the penis (in other words avoiding sexual activities), vrata is vows to achive desires. Bhita means living beings, anukrosa is anukampa (compassion); warding off of diseases affecting all living beings is the chief aim of Ayurveda and the sages attempted to bring it, prolongation of life is only a secondary aim of the sages. Rsi (sages) are of four kinds such as Rsi (sage) rsiputra (sons of sage) devarsi (divine sage) and maharsi (great sage ka and others fol- low great sages they are also included under the term "rsi". Punya is sacred/benovalent acts and those who perform it are punyakarmah, Rgi sammelana- Assembly of sages- afra smefag afirs: aye aq: 1 ate tite: aga: Yeret aeeisfaa: 1111 aret angag arbvtarsernt 1 uftfafiartat wrens: afre(m)e: 11811 feofiorerad a unless fata | ed: ynfteraatisrd ayantgeaermerat 119 011 wget aceite pirat sere: 1 afm: weet a area 118g wrgre: Saget ehelt artaareedt | greet fecoaat cera: Ota Tez vine: wgtas Met aaah: | dare aefacaea ard eda: 119g pegrre fret a(ayrer froet 1 aoe dhe EAT FATT: 11X11 Galatea aa quai ag: searhary | Afigira, Jamadagfii, Vasistha, Kasyapa, Bhrgu, Atreya, Gautama, Safikhya, Pulastya, Narada, Asita, Agastya, Vamadeva, Markandeya, ASvalayana, Pariksita, Bhiksu dtreya, Bharadvaja, Kapifijala, Visvamitra, Aémarathya, Bharghva cyavana, Abhijit, Gargya, Sandilya, Kaundifiya, Varksi, Devala, Galava, Samkrtya, Vaijavapi, Kusika, Badarayana, Badisa, Saraloma, Kapya, Katyayana, Kafikayana, KaikaSeya, Dhaumya, Marica, Kasyapa, Sarkaraksa, Hiranyaksa, Lokaksa, Paifigi, Saunaka, Sakuneya, Maitreya, Maimatayani, Vaikhanasa, Valakhilya, and many other great sages who are repositorties of brahmajiiana (supreme knowledge) yama (regimen of moral descipIne) and niyama (code of self-control), shining with brillinace by (effect of ) penance and resembling the roaring fire, sitting comfortably (leisurely) there, deleberated on this meritorius subject as follows. [8-14] Ay. Diy. Mentioning the names of sages is intended to ward off sins and also to indicate the validity of Ayurveda, in view of its association with many great sages. Among the sages named some are yayavara (wandering sages); some Salina (residing in hermit- ages at one place), some ayonija (not womb born, in other words manasaputra (born form the mind of higher gods). The term Bhiksu is an adjective to Atreya. Vaikhanasa is a term denoting a special kind of activity. Vilakhilya are sages of minor category.y SOTRA STHANA 15 Notes- Some of the sages belonged to other countries as for example-Kankayana is described as a physician of Bahlika desa (modern Balkh country in eastern Europe); there may be some others also who belonged to other countries. Thus it is considered as the first International medical conference held on the soil of India, probably in about 900- 800 BC. enfeferriernrent as Fe ge Treranentt: seat siifarer a1 migefeat aaa WET eg Ge: PANU PUTS Fe Cafe: | HAT MTT es VEYA 119011 a agafe prod aeragnay: | wm: Tea TedT WE wretafy gett "Health is the chief and best cause for achiving virtue, wealth, desires and salvation; diseases snatch away prosperity and life of men and have be- come great hazards, what is the method to eliminate these" thinking in this way, they went into meditation; they then perceived with their eye of knowl- edge (insight) that Sakra (Ifidra) should be approached and he being the king of gods will tell the remedieal measures which are suitable. But who will go to the abode of Sahasraksa (Ifidra) to enquire Sacipati (Ifidra)? [15-18]. Ay. Dip.- Dharma is that which sustains life (in other words code of right living), it is to be inferred from activities of the soul. Artha is wealth like gold ete, Kama is that which is desired such as enjoying sex with woman etc. Moksa is release from bondage of birth and death. Arogya (health) is normalcy of the dhatus (tissues of the body) due to absence of disease. For achiving these four purusarthas (aims of life of man) health is the chief cause, since persons afflicted with diseases will be unable to achive these, Diseases snatch away health. Sreyas means abhyudaya (prosperity) and this is coupled with life, this is made clear in ArthedaSa maha miliya (chap. 30). By dharma etc, happy and benefi- cial life is attainable. Life with happiness alone is worth living, and without happiness it is unuseful due to causing misery and so not worth living. Destruction of happy and beneficicial life is only due to violation of dharma etc. On this point we say, by the word Sreya which means prosperity in general also includes dharma etc. The term jivita denotes life only; life is present in all living beings without any cause (naturally) since it is the desire of Brahma to be long lived, Life full of misery is despicable, persons of such mis- erable life desire to end that life (by committing suicide) without any other alternative, even though life is dear in general. wend fastenata wert aa: 1 acaisismdtrengiata: aw Prather: 119911 a yavat wen gehen | cae aeeat dharafirarery 112011 tisfirrg sersificirrs qeacy | Mara ferrardtargdtont area ke orem fe age: adafinwaga: | age A eto aeraaaTAAT 112211 wet tera wTarrgad weg: | ware qqar faqei wea 1231116 CARAKA-SAMHITA [CH. Then sage Bharadvaja was the first to say “that I may be assigned this task"; whereupon he was deputed for the purpose. He (Bharadvaja) then went to the abode of Sakra and saw Ifidra the killer of the (demon) Bala, seated in the midst of divine sages, shining like the burning fire. Approaching him with benedictory words, praising the lord of gods, the wise sage conveyed reverentially the words of the sages thus— “Diseases have arisen, terrifying all living beings; you, king of immortals (gods) please tell us clearly the method of getting rid of these". Then the venerable Satakratu (Ifidra) taught Ayurveda (science of life) in less number of words, considering the high intellect of the great sage. [19-23]. Ay. Dip.- By this description it becomes clear that Bharadvaja learnt Ayurveda out of his own desire and not by persuation of the sages. The term Provaca means spoke clearly and not 'spoke in detai Considering that Bharadvaja possessed of great intellegence, Ifidra tought him Ayurveda in brief, vipulamati (of great intellegence) includes Susriisa (serving the teacher) Sravana (hearing the. teaching intently), grahana (understaning), dharana (retaining in memory), ihapoha (logical reasoning), tatvabhinivesa (understaning correctly) etc. Triskaiidha— three divisions of Ayurveda— teeyee weg 1 fat wed qos qa x frame: 11211 He tought Ayurveda, expounded by Pitamaha (Lord Brahma) only, in its three Skafidha (divisions) such as Hetu skajidha (cause of diseases— aeti- ology), Lifiga skaiidha (features of diseases/symptomatology) and Ausadha skafidha (treatment of diseases/therapeutics) which is eternal and meritori- ous. [24] aisaaant freesmrgd werafa: | area wd qqe wart AA: 112411 TER BF wae: Farhany | wfesafes Tea prerarayTay 11311 He (Bharadvaja) a person of great intellegence, understood the unlim- ited and three pronged Ayurveda as it was fully explained, within a short time with attentive mind. By that, Bharadvaja attained unlimitted span of happy life than other sages; next he tought it to the other sages. [25-26] Ay. Dip.- Whenever the term Ayurveda is used, it is to be understood as including the knowledge of causes, features and treatment of diseases within it. Hetu (cause) in- cludes both sannikrsta (near), viprakrsta (far) and vyadhihetu (cause of disease). Lifiga (features) includes features of both diseases and also of health. Ausadha includes medi-U SUTRA STHANA 17 cines as well as pathy (suitable foods etc), Trisiitra~ having three aphorsims (of hetu, lifiga and ausadha). Sitra is that which indicates the subject and arranges the meanings in proper order. By this it should be understood that Ifidra taught Ayurveda to Bharadvaja as and how Lord Brahma had expounded it in the form of three sitras. That Ayurveda is eternal, and virtuous will be explained at the end of Siitrasthana (ch.30). Anajitaparam means that having no end and no boundaries, or anafita means moksa (liberation) and para means best fruit It is said that Naistika cikitsa is without any desires (Sa-1/94) Naistiki cikitsd is the means to attain moksa (liberation). Hetu, lifiga and ausadha jiiana are like Triskafidha (three supports) of Ayurveda. Mananat munih-one who meditates on the science and so has abhundance of knowledge. Because sage Bharadvaja had wide and deep knowledge he could grasp the three pronged Ayurveda quickly. Bharadvaja learning Ayurveda from Indra in its three aspects as had been propounded by Brahma denotes uninturrupted transmission of Ayurveda. The term- Ayu here refers to use of rasayana (elixirs) which help prolongation of life; [use of rasayana (elixirs) was not in practice before the sages propogated Ayurveda]. It may also be assumed that Bharadvaja attained longevity immediately by the effect of dharma (merit) derived by the study of Ayurveda meant for helping all living beings. Bharadvaja taught Ayurveda to other sages only after himself studying (understanding) it. Notes Transmission of Ayurveda from Brahma through Daksa, Asvinis, and Hidra is known as Daivi sampradaya (divine tradition). Sage Bharadvaja learning it from lidra and teaching to other sages is called Rsi sampradaya (ascetic tradition) which has came into vague in this earth. was TaEMergE wets | chinrgigethat dé aeterqw: 112011 Tee aeyreagT | aad @ faye a qu goat at TRI waar @ aegieen wate fatenfce: 1 Pat aed eed sitter area 11281 Sages learnt this life prolonging science from Bharadvaja, beneficial to all people to achieve long life which they visulaised, through their eye of knowledge (insight). They understood the doctrine of Samaiiya (generality), Visesa (peculiarity), Guna (qualities), Dravya (matter, material object), Karma (actions), Samavaya (intimate/in-seperable union)- as described in this science and obtained happiness and troublefree long life. [27-29] Ay. Dip.— Deriving long life is for themselves as well as for other living beings. The six padarthas (samafiya etc) will be described in detail later. Tafitrokta vidhi- injunction of the science are avoiding things unsuitable to health and using things suitable to it. aa ister: quamgeé yady: 1 frehet ear weve: wa yeTyeTAT 113011 aftdag ta(s)a ageut: woe: | ede: arcafing sage a: 113211 5CS-4