Charak Samhita

siva.sh/caraka-samhita/sharira-sthana/6/28

कालाकालमृत्य्वोस्तु खलु भावाभावयोरिदमध्यवसितं नः- “यः कश्चिन् म्रियते स काल एव म्रियते, न हि कालच्छिद्रमस्ति”इत्येके भाषन्ते| तच्चासम्यक्| न ह्यच्छिद्रता सच्छिद्रता वा कालस्योपपद्यते, कालस्वलक्षणस्वभावात्| तत्राहुरपरे- यो यदा म्रियते स तस्य नियतो मृत्युकालः; स सर्वभूतानां सत्यः, समक्रियत्वादिति| एतदपि चान्यथाऽर्थग्रहणम्| न हि कश्चिन्न म्रियत इति समक्रियः| कालो ह्यायुषः प्रमाणमधिकृत्योच्यते| यस्य चेष्टं यो यदा म्रियते स तस्य मृत्युकाल इति, तस्य सर्वे भावा यथास्वं नियतकाला भविष्यन्ति; तच्च नोपपद्यते, प्रत्यक्षंह्यकालाहारवचनकर्मणां फलमनिष्टं, विपर्यये चेष्टं; प्रत्यक्षतश्चोपलभ्यते खलु कालाकालव्यक्तिस्तासु तास्ववस्थासु तंतमर्थमभिसमीक्ष्य, तद्यथा- कालोऽयमस्य व्याधेराहारस्यौषधस्य प्रतिकर्मणो विसर्गस्य, अकालो वेति| लोकेऽप्येतभ्दवति- काले देवो वर्षत्यकाले देवो वर्षति, काले शीतमकाले शीतं, काले तपत्यकाले तपति, काले पुष्पफलमकाले चपुष्पफलमिति| तस्मादुभयमस्ति- काले मृत्युरकाले च; नैकान्तिकमत्र| यदि ह्यकाले मृत्युर्न स्यान्नियतकालप्रमाणमायुः सर्वं स्यात्; एवं गते हिताहितज्ञानमकारणं स्यात्,प्रत्यक्षानुमानोपदेशाश्चाप्रमाणानि स्युर्ये प्रमाणभूताः सर्वतन्त्रेषु, यैरायुष्याण्यनायुष्याणि चोपलभ्यन्ते| वाग्वस्तुमात्रमेतद्वादमृषयो मन्यन्ते- नाकाले मृत्युरस्तीति ||२८||

sanskrit

[Timely and untimely death] Our opinion on the existence and non-existence of timely and untimely death is as follows: Some scholars opine that ‘Whosoever dies, dies on time since time has no void’. However, this is not correct. Time has neither void nor absence of void. Time has a distinct feature of its own which does not admit any void or absence thereof in its definition. Some others say ‘whenever one dies, he dies at the scheduled, or pre-destined hour of death’. Being free from hatred or attachment (and therefore unbiased), time deals equally with all creatures (so death always occurs at the predestined moment)’. This also is simply a distortion of facts. The universal fact of equality is that there is no one who is not going to die. Time is always construed in relation to the standard span of life. If it is said that the time when one dies is the time predetermined for his death, then every movement of life as and when it occurs can be taken as pre- determined in respect of time. However, this also is not true as it is seen that inappropriate food, speech and activities lead to undesirable effects and if these factors are rectified appropriately, desirable effects are seen. One can also observe by means of pratyaksha (direct perception), manifestation of various factors depending upon their timely or untimely action. For example, such and such diseases, food, medicine, therapy and remission (can act timely or untimely). Even a layman talks in these terms, such as, it rains on time or otherwise. This thing holds true even for death and hence it can occur on time and even otherwise. One cannot say that it always occurs on time. If there was no untimely death, then the lifespan of every one would have been fixed and therefore the knowledge of wholesome and unwholesome objects would be of no use at all. The sources of knowledge like perception, inference and verbal testimony accepted in all scriptures would cease to be sources of knowledge because all these sources of knowledge clearly prove that there are factors which are conducive to longevity and otherwise. Hence, the statement of some sages that untimely death cannot occur is confined to words only and not to facts.

english translation

kAlAkAlamRtyvostu khalu bhAvAbhAvayoridamadhyavasitaM naH- “yaH kazcin mriyate sa kAla eva mriyate, na hi kAlacchidramasti”ityeke bhASante| taccAsamyak| na hyacchidratA sacchidratA vA kAlasyopapadyate, kAlasvalakSaNasvabhAvAt| tatrAhurapare- yo yadA mriyate sa tasya niyato mRtyukAlaH; sa sarvabhUtAnAM satyaH, samakriyatvAditi| etadapi cAnyathA'rthagrahaNam| na hi kazcinna mriyata iti samakriyaH| kAlo hyAyuSaH pramANamadhikRtyocyate| yasya ceSTaM yo yadA mriyate sa tasya mRtyukAla iti, tasya sarve bhAvA yathAsvaM niyatakAlA bhaviSyanti; tacca nopapadyate, pratyakSaMhyakAlAhAravacanakarmaNAM phalamaniSTaM, viparyaye ceSTaM; pratyakSatazcopalabhyate khalu kAlAkAlavyaktistAsu tAsvavasthAsu taMtamarthamabhisamIkSya, tadyathA- kAlo'yamasya vyAdherAhArasyauSadhasya pratikarmaNo visargasya, akAlo veti| loke'pyetabhdavati- kAle devo varSatyakAle devo varSati, kAle zItamakAle zItaM, kAle tapatyakAle tapati, kAle puSpaphalamakAle capuSpaphalamiti| tasmAdubhayamasti- kAle mRtyurakAle ca; naikAntikamatra| yadi hyakAle mRtyurna syAnniyatakAlapramANamAyuH sarvaM syAt; evaM gate hitAhitajJAnamakAraNaM syAt,pratyakSAnumAnopadezAzcApramANAni syurye pramANabhUtAH sarvatantreSu, yairAyuSyANyanAyuSyANi copalabhyante| vAgvastumAtrametadvAdamRSayo manyante- nAkAle mRtyurastIti ||28||

hk transliteration

siva.sh/caraka-samhita/sharira-sthana/6/28

कालाकालमृत्य्वोस्तु खलु भावाभावयोरिदमध्यवसितं नः- “यः कश्चिन् म्रियते स काल एव म्रियते, न हि कालच्छिद्रमस्ति”इत्येके भाषन्ते| तच्चासम्यक्| न ह्यच्छिद्रता सच्छिद्रता वा कालस्योपपद्यते, कालस्वलक्षणस्वभावात्| तत्राहुरपरे- यो यदा म्रियते स तस्य नियतो मृत्युकालः; स सर्वभूतानां सत्यः, समक्रियत्वादिति| एतदपि चान्यथाऽर्थग्रहणम्| न हि कश्चिन्न म्रियत इति समक्रियः| कालो ह्यायुषः प्रमाणमधिकृत्योच्यते| यस्य चेष्टं यो यदा म्रियते स तस्य मृत्युकाल इति, तस्य सर्वे भावा यथास्वं नियतकाला भविष्यन्ति; तच्च नोपपद्यते, प्रत्यक्षंह्यकालाहारवचनकर्मणां फलमनिष्टं, विपर्यये चेष्टं; प्रत्यक्षतश्चोपलभ्यते खलु कालाकालव्यक्तिस्तासु तास्ववस्थासु तंतमर्थमभिसमीक्ष्य, तद्यथा- कालोऽयमस्य व्याधेराहारस्यौषधस्य प्रतिकर्मणो विसर्गस्य, अकालो वेति| लोकेऽप्येतभ्दवति- काले देवो वर्षत्यकाले देवो वर्षति, काले शीतमकाले शीतं, काले तपत्यकाले तपति, काले पुष्पफलमकाले चपुष्पफलमिति| तस्मादुभयमस्ति- काले मृत्युरकाले च; नैकान्तिकमत्र| यदि ह्यकाले मृत्युर्न स्यान्नियतकालप्रमाणमायुः सर्वं स्यात्; एवं गते हिताहितज्ञानमकारणं स्यात्,प्रत्यक्षानुमानोपदेशाश्चाप्रमाणानि स्युर्ये प्रमाणभूताः सर्वतन्त्रेषु, यैरायुष्याण्यनायुष्याणि चोपलभ्यन्ते| वाग्वस्तुमात्रमेतद्वादमृषयो मन्यन्ते- नाकाले मृत्युरस्तीति ||२८||

sanskrit

[Timely and untimely death] Our opinion on the existence and non-existence of timely and untimely death is as follows: Some scholars opine that ‘Whosoever dies, dies on time since time has no void’. However, this is not correct. Time has neither void nor absence of void. Time has a distinct feature of its own which does not admit any void or absence thereof in its definition. Some others say ‘whenever one dies, he dies at the scheduled, or pre-destined hour of death’. Being free from hatred or attachment (and therefore unbiased), time deals equally with all creatures (so death always occurs at the predestined moment)’. This also is simply a distortion of facts. The universal fact of equality is that there is no one who is not going to die. Time is always construed in relation to the standard span of life. If it is said that the time when one dies is the time predetermined for his death, then every movement of life as and when it occurs can be taken as pre- determined in respect of time. However, this also is not true as it is seen that inappropriate food, speech and activities lead to undesirable effects and if these factors are rectified appropriately, desirable effects are seen. One can also observe by means of pratyaksha (direct perception), manifestation of various factors depending upon their timely or untimely action. For example, such and such diseases, food, medicine, therapy and remission (can act timely or untimely). Even a layman talks in these terms, such as, it rains on time or otherwise. This thing holds true even for death and hence it can occur on time and even otherwise. One cannot say that it always occurs on time. If there was no untimely death, then the lifespan of every one would have been fixed and therefore the knowledge of wholesome and unwholesome objects would be of no use at all. The sources of knowledge like perception, inference and verbal testimony accepted in all scriptures would cease to be sources of knowledge because all these sources of knowledge clearly prove that there are factors which are conducive to longevity and otherwise. Hence, the statement of some sages that untimely death cannot occur is confined to words only and not to facts.

english translation

kAlAkAlamRtyvostu khalu bhAvAbhAvayoridamadhyavasitaM naH- “yaH kazcin mriyate sa kAla eva mriyate, na hi kAlacchidramasti”ityeke bhASante| taccAsamyak| na hyacchidratA sacchidratA vA kAlasyopapadyate, kAlasvalakSaNasvabhAvAt| tatrAhurapare- yo yadA mriyate sa tasya niyato mRtyukAlaH; sa sarvabhUtAnAM satyaH, samakriyatvAditi| etadapi cAnyathA'rthagrahaNam| na hi kazcinna mriyata iti samakriyaH| kAlo hyAyuSaH pramANamadhikRtyocyate| yasya ceSTaM yo yadA mriyate sa tasya mRtyukAla iti, tasya sarve bhAvA yathAsvaM niyatakAlA bhaviSyanti; tacca nopapadyate, pratyakSaMhyakAlAhAravacanakarmaNAM phalamaniSTaM, viparyaye ceSTaM; pratyakSatazcopalabhyate khalu kAlAkAlavyaktistAsu tAsvavasthAsu taMtamarthamabhisamIkSya, tadyathA- kAlo'yamasya vyAdherAhArasyauSadhasya pratikarmaNo visargasya, akAlo veti| loke'pyetabhdavati- kAle devo varSatyakAle devo varSati, kAle zItamakAle zItaM, kAle tapatyakAle tapati, kAle puSpaphalamakAle capuSpaphalamiti| tasmAdubhayamasti- kAle mRtyurakAle ca; naikAntikamatra| yadi hyakAle mRtyurna syAnniyatakAlapramANamAyuH sarvaM syAt; evaM gate hitAhitajJAnamakAraNaM syAt,pratyakSAnumAnopadezAzcApramANAni syurye pramANabhUtAH sarvatantreSu, yairAyuSyANyanAyuSyANi copalabhyante| vAgvastumAtrametadvAdamRSayo manyante- nAkAle mRtyurastIti ||28||

hk transliteration