Charak Samhita

siva.sh/caraka-samhita/vimana-sthana/3/36

तस्मादुभयदृष्टत्वादेकान्तग्रहणमसाधु| निदर्शनमपि चात्रोदाहरिष्यमः- यदि हि नियतकालप्रमाणमायुः सर्वं स्यात्, तदाऽऽयुष्कामाणां न मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनाद्याः या इष्टयश्च प्रयोज्येरन्; नोद्भ्रान्तचण्डचपलगोजोष्ट्रखरतुरगमहिषादयः पवनादयश्च दुष्टाः परिहार्याः स्युः, न प्रपातगिरिविषमदुर्गाम्बुवेगाः, तथा न प्रमत्तोन्मत्तोद्भान्तचण्डचपलमोहलोभाकुलमतयः, नारयः, न प्रवृद्धोऽग्निः, च विविधविषाश्रयाः रीसृपोरगादयः, न साहसं, नादेशकालचर्या, न नरेन्द्रप्रकोप ति; एवमादयो हि भावा नाभावकराः स्युः, आयुषः सर्वस्य नियतकालप्रमाणत्वात्|न चानभ्यस्ताकालमरणभयनिवारकाणामकालमरणभयमागच्छेत् प्रणिनां, व्यर्थाश्चारम्भकथाप्रयोगबुद्धयः स्युर्महर्षीणां रसायनाधिकारे, नापीन्द्रो नियतायुषं शत्रुं वज्रेणाभिहन्यात्, नाश्विनावार्तं भेषजेनोपपादयेतां , न महर्षयो यथेष्टमायुस्तपसा प्राप्नुयुः, न च विदितवेदितव्या महर्षयः ससुरेशाः सम्यक् पश्येयुरुपदिशेयुराचरेयुर्वा| अपि च सर्वचक्षुषामेतत् परं यदैन्द्रं चक्षुः , इदं चाप्यस्माकं तेन प्रत्यक्षं; यथा- पुरुषसहस्राणामुत्थायोत्थायाहवं कुर्वतामकुर्वतां चातुल्यायुष्ट्वं, तथा जातमात्राणामप्रतीकारात् प्रतीकाराच्च, अविषविषप्राशिनां चाप्यतुल्यायुष्ट्वमेव, न च तुल्यो योगक्षेम उदपानघटानां चित्रघटानां चोत्सीदतां; तस्माद्धितोपचारमूलं जीवितम्, अतो विपर्ययान्मृत्युः| अपि च देशकालात्मगुणविपरीतानां कर्मणामाहारविकाराणां च क्रमोपयोगः सम्यक्, त्यागः सर्वस्य चातियोगायोगमिथ्यायोगानां, सर्वातियोगसन्धारणम् , असन्धारणमुदीर्णानां च गतिमतां, साहसानां च वर्जनम्, आरोग्यानुवृत्तौ हेतुमुपलभामहे सम्यगुपदिशामः सम्यक् पश्यामश्चेति ||३६||

sanskrit

[The proof of the indeterminateness of the life span] Since, as explained in the preceding verse, life is of two kinds (daiva and purushakara) and they play their roles in the determination of the span of life, it is not desirable to debate which of these is responsible for janapadodhvansa, when a calamity occurs. We wish to explain this point with the following illustration. If the life-span in every case were predetermined, then none would be found to seek longevity by means of acts such as incantation (chanting mantra), wearing amulets, propitiation, sacrifices, offerings, oblations, regimen, atonement (prayaschitta), fasting and other purgative therapies, benedictory rites, genuflexion (the act of bending the knee in worship), pilgrimages and sacrificial rites. People would not feel the need to avoid getting excited, or anxious or protect themselves from running cows, marauding hordes of elephants, camels, donkeys, horses, buffalos, tornados and hurricanes, cataracts (large waterfall), mountains, uneven and difficult places, and strong water currents. One would not abstain from the company of men who are drunk and insane, or in fierce and unstable states or those inflicted by infatuation and greed, enemies, or raging fire. One would not be afraid of various kind of venomous reptiles and serpents, or shirk from committing rash acts, behavior that is not suited to the place and time, and acts that cause displeasure to king and the state. In short, no one would be afraid of anything if all life forms were to be of predetermined duration. Though predetermined death causes fear to those who have not made use of prophylactic measures which ward off such fear. Introductory propositions, stories, recipes and theories propounded by sages become meaningless in situations where death is predetermined. Not even Indra would have been able to kill his enemies with the help of his formidable vajra if everyone were to have pre-determined life span, and neither could the Ashwins have healed anyone with their medicines. Why should the great sages try to obtain a pre-determined life-span? It would also not be necessary for the great sages, along with the lord of Gods (Indra), who already know all that is worth knowing, to see, to instruct and to behave properly. Now of all type of evidences that we observe with, the eye is the best means of perception and the following is founded on visual observation. By surveying thousands of cases, we find that the length of life enjoyed by those who repeatedly engage in fighting and those who keep away is not the same. Similarly, the life-span of those whose disorders are rectified as soon as they manifest themselves and those whose disorders are not so treated the length of life enjoyed is not the same; similarly with those who take poison, and those who do not. For instance, the assurance of safety enjoyed by an earthen water pot which is subjected to wear and tear and an ornamental vase is not the same. Hence wholesome regimen is the basis of life and contrary is that of death. One should abstain from excessive, negative and perverted use of time, actions, and senses. It is important to control emotions, not suppress natural urges (to pass bodily wastes), and avoid over-exertion. One should resort to the right and gradual habituation (and not a rapid or quick adoption) to behavior and dietetic articles which are antagonistic to the prevailing region, season and one’s own constitution. We know, and therefore we properly advise and observe the above mentioned factors for the maintenance of health.

english translation

tasmAdubhayadRSTatvAdekAntagrahaNamasAdhu| nidarzanamapi cAtrodAhariSyamaH- yadi hi niyatakAlapramANamAyuH sarvaM syAt, tadA''yuSkAmANAM na mantrauSadhimaNimaGgalabalyupahArahomaniyamaprAyazcittopavAsasvastyayanapraNipAtagamanAdyAH yA iSTayazca prayojyeran; nodbhrAntacaNDacapalagojoSTrakharaturagamahiSAdayaH pavanAdayazca duSTAH parihAryAH syuH, na prapAtagiriviSamadurgAmbuvegAH, tathA na pramattonmattodbhAntacaNDacapalamohalobhAkulamatayaH, nArayaH, na pravRddho'gniH, ca vividhaviSAzrayAH rIsRporagAdayaH, na sAhasaM, nAdezakAlacaryA, na narendraprakopa ti; evamAdayo hi bhAvA nAbhAvakarAH syuH, AyuSaH sarvasya niyatakAlapramANatvAt|na cAnabhyastAkAlamaraNabhayanivArakANAmakAlamaraNabhayamAgacchet praNinAM, vyarthAzcArambhakathAprayogabuddhayaH syurmaharSINAM rasAyanAdhikAre, nApIndro niyatAyuSaM zatruM vajreNAbhihanyAt, nAzvinAvArtaM bheSajenopapAdayetAM , na maharSayo yatheSTamAyustapasA prApnuyuH, na ca viditaveditavyA maharSayaH sasurezAH samyak pazyeyurupadizeyurAcareyurvA| api ca sarvacakSuSAmetat paraM yadaindraM cakSuH , idaM cApyasmAkaM tena pratyakSaM; yathA- puruSasahasrANAmutthAyotthAyAhavaM kurvatAmakurvatAM cAtulyAyuSTvaM, tathA jAtamAtrANAmapratIkArAt pratIkArAcca, aviSaviSaprAzinAM cApyatulyAyuSTvameva, na ca tulyo yogakSema udapAnaghaTAnAM citraghaTAnAM cotsIdatAM; tasmAddhitopacAramUlaM jIvitam, ato viparyayAnmRtyuH| api ca dezakAlAtmaguNaviparItAnAM karmaNAmAhAravikArANAM ca kramopayogaH samyak, tyAgaH sarvasya cAtiyogAyogamithyAyogAnAM, sarvAtiyogasandhAraNam , asandhAraNamudIrNAnAM ca gatimatAM, sAhasAnAM ca varjanam, ArogyAnuvRttau hetumupalabhAmahe samyagupadizAmaH samyak pazyAmazceti ||36||

hk transliteration

siva.sh/caraka-samhita/vimana-sthana/3/36

तस्मादुभयदृष्टत्वादेकान्तग्रहणमसाधु| निदर्शनमपि चात्रोदाहरिष्यमः- यदि हि नियतकालप्रमाणमायुः सर्वं स्यात्, तदाऽऽयुष्कामाणां न मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनाद्याः या इष्टयश्च प्रयोज्येरन्; नोद्भ्रान्तचण्डचपलगोजोष्ट्रखरतुरगमहिषादयः पवनादयश्च दुष्टाः परिहार्याः स्युः, न प्रपातगिरिविषमदुर्गाम्बुवेगाः, तथा न प्रमत्तोन्मत्तोद्भान्तचण्डचपलमोहलोभाकुलमतयः, नारयः, न प्रवृद्धोऽग्निः, च विविधविषाश्रयाः रीसृपोरगादयः, न साहसं, नादेशकालचर्या, न नरेन्द्रप्रकोप ति; एवमादयो हि भावा नाभावकराः स्युः, आयुषः सर्वस्य नियतकालप्रमाणत्वात्|न चानभ्यस्ताकालमरणभयनिवारकाणामकालमरणभयमागच्छेत् प्रणिनां, व्यर्थाश्चारम्भकथाप्रयोगबुद्धयः स्युर्महर्षीणां रसायनाधिकारे, नापीन्द्रो नियतायुषं शत्रुं वज्रेणाभिहन्यात्, नाश्विनावार्तं भेषजेनोपपादयेतां , न महर्षयो यथेष्टमायुस्तपसा प्राप्नुयुः, न च विदितवेदितव्या महर्षयः ससुरेशाः सम्यक् पश्येयुरुपदिशेयुराचरेयुर्वा| अपि च सर्वचक्षुषामेतत् परं यदैन्द्रं चक्षुः , इदं चाप्यस्माकं तेन प्रत्यक्षं; यथा- पुरुषसहस्राणामुत्थायोत्थायाहवं कुर्वतामकुर्वतां चातुल्यायुष्ट्वं, तथा जातमात्राणामप्रतीकारात् प्रतीकाराच्च, अविषविषप्राशिनां चाप्यतुल्यायुष्ट्वमेव, न च तुल्यो योगक्षेम उदपानघटानां चित्रघटानां चोत्सीदतां; तस्माद्धितोपचारमूलं जीवितम्, अतो विपर्ययान्मृत्युः| अपि च देशकालात्मगुणविपरीतानां कर्मणामाहारविकाराणां च क्रमोपयोगः सम्यक्, त्यागः सर्वस्य चातियोगायोगमिथ्यायोगानां, सर्वातियोगसन्धारणम् , असन्धारणमुदीर्णानां च गतिमतां, साहसानां च वर्जनम्, आरोग्यानुवृत्तौ हेतुमुपलभामहे सम्यगुपदिशामः सम्यक् पश्यामश्चेति ||३६||

sanskrit

[The proof of the indeterminateness of the life span] Since, as explained in the preceding verse, life is of two kinds (daiva and purushakara) and they play their roles in the determination of the span of life, it is not desirable to debate which of these is responsible for janapadodhvansa, when a calamity occurs. We wish to explain this point with the following illustration. If the life-span in every case were predetermined, then none would be found to seek longevity by means of acts such as incantation (chanting mantra), wearing amulets, propitiation, sacrifices, offerings, oblations, regimen, atonement (prayaschitta), fasting and other purgative therapies, benedictory rites, genuflexion (the act of bending the knee in worship), pilgrimages and sacrificial rites. People would not feel the need to avoid getting excited, or anxious or protect themselves from running cows, marauding hordes of elephants, camels, donkeys, horses, buffalos, tornados and hurricanes, cataracts (large waterfall), mountains, uneven and difficult places, and strong water currents. One would not abstain from the company of men who are drunk and insane, or in fierce and unstable states or those inflicted by infatuation and greed, enemies, or raging fire. One would not be afraid of various kind of venomous reptiles and serpents, or shirk from committing rash acts, behavior that is not suited to the place and time, and acts that cause displeasure to king and the state. In short, no one would be afraid of anything if all life forms were to be of predetermined duration. Though predetermined death causes fear to those who have not made use of prophylactic measures which ward off such fear. Introductory propositions, stories, recipes and theories propounded by sages become meaningless in situations where death is predetermined. Not even Indra would have been able to kill his enemies with the help of his formidable vajra if everyone were to have pre-determined life span, and neither could the Ashwins have healed anyone with their medicines. Why should the great sages try to obtain a pre-determined life-span? It would also not be necessary for the great sages, along with the lord of Gods (Indra), who already know all that is worth knowing, to see, to instruct and to behave properly. Now of all type of evidences that we observe with, the eye is the best means of perception and the following is founded on visual observation. By surveying thousands of cases, we find that the length of life enjoyed by those who repeatedly engage in fighting and those who keep away is not the same. Similarly, the life-span of those whose disorders are rectified as soon as they manifest themselves and those whose disorders are not so treated the length of life enjoyed is not the same; similarly with those who take poison, and those who do not. For instance, the assurance of safety enjoyed by an earthen water pot which is subjected to wear and tear and an ornamental vase is not the same. Hence wholesome regimen is the basis of life and contrary is that of death. One should abstain from excessive, negative and perverted use of time, actions, and senses. It is important to control emotions, not suppress natural urges (to pass bodily wastes), and avoid over-exertion. One should resort to the right and gradual habituation (and not a rapid or quick adoption) to behavior and dietetic articles which are antagonistic to the prevailing region, season and one’s own constitution. We know, and therefore we properly advise and observe the above mentioned factors for the maintenance of health.

english translation

tasmAdubhayadRSTatvAdekAntagrahaNamasAdhu| nidarzanamapi cAtrodAhariSyamaH- yadi hi niyatakAlapramANamAyuH sarvaM syAt, tadA''yuSkAmANAM na mantrauSadhimaNimaGgalabalyupahArahomaniyamaprAyazcittopavAsasvastyayanapraNipAtagamanAdyAH yA iSTayazca prayojyeran; nodbhrAntacaNDacapalagojoSTrakharaturagamahiSAdayaH pavanAdayazca duSTAH parihAryAH syuH, na prapAtagiriviSamadurgAmbuvegAH, tathA na pramattonmattodbhAntacaNDacapalamohalobhAkulamatayaH, nArayaH, na pravRddho'gniH, ca vividhaviSAzrayAH rIsRporagAdayaH, na sAhasaM, nAdezakAlacaryA, na narendraprakopa ti; evamAdayo hi bhAvA nAbhAvakarAH syuH, AyuSaH sarvasya niyatakAlapramANatvAt|na cAnabhyastAkAlamaraNabhayanivArakANAmakAlamaraNabhayamAgacchet praNinAM, vyarthAzcArambhakathAprayogabuddhayaH syurmaharSINAM rasAyanAdhikAre, nApIndro niyatAyuSaM zatruM vajreNAbhihanyAt, nAzvinAvArtaM bheSajenopapAdayetAM , na maharSayo yatheSTamAyustapasA prApnuyuH, na ca viditaveditavyA maharSayaH sasurezAH samyak pazyeyurupadizeyurAcareyurvA| api ca sarvacakSuSAmetat paraM yadaindraM cakSuH , idaM cApyasmAkaM tena pratyakSaM; yathA- puruSasahasrANAmutthAyotthAyAhavaM kurvatAmakurvatAM cAtulyAyuSTvaM, tathA jAtamAtrANAmapratIkArAt pratIkArAcca, aviSaviSaprAzinAM cApyatulyAyuSTvameva, na ca tulyo yogakSema udapAnaghaTAnAM citraghaTAnAM cotsIdatAM; tasmAddhitopacAramUlaM jIvitam, ato viparyayAnmRtyuH| api ca dezakAlAtmaguNaviparItAnAM karmaNAmAhAravikArANAM ca kramopayogaH samyak, tyAgaH sarvasya cAtiyogAyogamithyAyogAnAM, sarvAtiyogasandhAraNam , asandhAraNamudIrNAnAM ca gatimatAM, sAhasAnAM ca varjanam, ArogyAnuvRttau hetumupalabhAmahe samyagupadizAmaH samyak pazyAmazceti ||36||

hk transliteration