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/3/37

परमग्निवेश उवाच- एवं सत्यनियतकालप्रमाणायुषां भगवन्! कथं कालमृत्युरकालमृत्युर्वाभवतीति ||३७||

sanskrit

[Timely and untimely death] On hearing this, Agnivesha asked, “Lord! If this is so, that the lives of men are of un-predetermined duration, then what makes for death in due time and death before time (prematurely)?”

english translation

paramagniveza uvAca- evaM satyaniyatakAlapramANAyuSAM bhagavan! kathaM kAlamRtyurakAlamRtyurvAbhavatIti ||37||

hk transliteration

siva.sh/caraka-samhita/vimana-sthana/3/38

तमुवाच भगवानात्रेयः- श्रूयतामग्निवेश! यथा यानसमायुक्तोऽक्षः प्रकृत्यैवाक्षगुणैरुपेतः स च सर्वगुणोपपन्नो वाह्यमानो यथाकालं स्वप्रमाणक्षयादेवावसानं गच्छेत्, तथाऽऽयुः शरीरोपगतं बलवत्प्रकृत्या यथावदुपचर्यमाणं स्वप्रमाणक्षयादेवावसानं गच्छति; स मृत्युः काले| यथा च स एवाक्षोऽतिभाराधिष्ठितत्वाद्विषमपथादपथादक्षचक्रभङ्गाद्वाह्यवाहकदोषादणिमोक्षादनुपाङ्गात् पर्यसनाच्चान्तराऽवसानमापद्यते, तथाऽऽयुरप्ययथाबलमारम्भादयथाग्न्यभ्यवहरणाद्विषमाभ्यावहरणाद्विषमशरीरन्यासादतिमैथुनासत्संश्रयादुदीर्ण- वेगविनिग्रहाद्विधार्यवेगाविधारणाद्भूतविषवाय्वग्न्युपतापादभिघातादाहारप्रतीकारविवर्जनाच्चान्तराऽसानमापद्यते, स मृत्युरकाले; तथा ज्वरादीनप्यातङ्कान्मिथ्योपचरितानकालमृत्यून् पश्याम इति ||३८||

sanskrit

The Lord Atreya said to him, “Listen, Agnivesha! Just as a vehicle with an axle endowed with all good qualities and driven on a good road gets destroyed only after the expiry of its normal life, similarly the life inside the body of an individual endowed with strong physique and wholesome regimen will come to an end only at the end of its normal span (according to the yuga). This is called kalamrityu (timely death). The same vehicle along with its axle may subject itself to premature destruction in the event of a heavy load, uneven road, driving in places where there is no road, breakage of the wheel, defects in the vehicle or the driver, separation of the locking hook, lack of grease or a mishap. Similarly, in the event of overstrain, eating in excess of one’s own agni(digestive power), irregular meals, irregular posture of the body, excessive indulgence in sex, company of evil or wicked, suppression of manifested natural urges, non-suppression of urges which should be controlled, affliction with evil spirits (germs), poison, wind and fire, exposure to injuries and avoidance of food and medicines, or if afflicted with diseases but not treated properly, the life of a human being comes to a premature end. This is called akala mrityu (premature death).

english translation

tamuvAca bhagavAnAtreyaH- zrUyatAmagniveza! yathA yAnasamAyukto'kSaH prakRtyaivAkSaguNairupetaH sa ca sarvaguNopapanno vAhyamAno yathAkAlaM svapramANakSayAdevAvasAnaM gacchet, tathA''yuH zarIropagataM balavatprakRtyA yathAvadupacaryamANaM svapramANakSayAdevAvasAnaM gacchati; sa mRtyuH kAle| yathA ca sa evAkSo'tibhArAdhiSThitatvAdviSamapathAdapathAdakSacakrabhaGgAdvAhyavAhakadoSAdaNimokSAdanupAGgAt paryasanAccAntarA'vasAnamApadyate, tathA''yurapyayathAbalamArambhAdayathAgnyabhyavaharaNAdviSamAbhyAvaharaNAdviSamazarIranyAsAdatimaithunAsatsaMzrayAdudIrNa- vegavinigrahAdvidhAryavegAvidhAraNAdbhUtaviSavAyvagnyupatApAdabhighAtAdAhArapratIkAravivarjanAccAntarA'sAnamApadyate, sa mRtyurakAle; tathA jvarAdInapyAtaGkAnmithyopacaritAnakAlamRtyUn pazyAma iti ||38||

hk transliteration

siva.sh/caraka-samhita/vimana-sthana/3/39

अथाग्निवेशः पप्रच्छ- किन्नु खलु भगवन्! ज्वरितेभ्यः पानीयमुष्णं प्रयच्छन्ति भिषजो भूयिष्ठं न तथा शीतम्, अस्ति च शीतसाध्योऽपि धातुर्ज्वरकर इति ||३९||

sanskrit

[The role of hot water in jwara] Agnivesha then questioned Atreya, “Lord! Why do physicians prescribe hot water to the patients suffering from fever in preference to cold water, although one knows that the dosha (humor) which causes fevers is relieved by sheetala-dravya (cold articles)’

english translation

athAgnivezaH papraccha- kinnu khalu bhagavan! jvaritebhyaH pAnIyamuSNaM prayacchanti bhiSajo bhUyiSThaM na tathA zItam, asti ca zItasAdhyo'pi dhAturjvarakara iti ||39||

hk transliteration

siva.sh/caraka-samhita/vimana-sthana/3/40

तमुवाच भगवानात्रेयः- ज्वरितस्य कायसमुत्थानदेशकालानभिसमीक्ष्य पाचनार्थं पानीयमुष्णं प्रयच्छन्ति भिषजः| ज्वरो ह्यामाशयसमुत्थः, प्रायो भेषजानि चामाशयसमुत्थानां विकाराणां पाचनवमनापतर्पणसमर्थानि भवन्ति; पाचनार्थं च पानीयमुष्णं, तस्मादेतज्ज्वरितेभ्यः प्रयच्छन्ति भिषजो भूयिष्ठम्| तद्धि तेषां पीतं वातमनुलोमयति, अग्निं चोदर्यमुदीरयति, क्षिप्रं जरां गच्छति, श्लेष्माणं परिशोषयति, स्वल्पमपि च पीतं तृष्णाप्रशमनायोपकल्पते; तथायुक्तमपि चैतन्नात्यर्थोत्सन्नपित्ते ज्वरे सदाहभ्रमप्रलापातिसारे वा प्रदेयम्, उष्णेन हि दाहभ्रमप्रलापातिसारा भूयोऽभिवर्धन्ते, शीतेन चोपशाम्यन्तीति ||४०||

sanskrit

Lord Atreya replied, “Physicians, after assessing the patient’s constitution, etiology of the disease, place and time advise hot beverages to the patient with a view to help them with their digestion. Moreover, fever arises from amashaya (stomach) and the remedies usually used for disorders arise from the stomach with digestive, emetic and depletive properties. As hot beverages promote digestion, the physician generally prescribes them to patients suffering from fever. Ingestion of hot beverages helps expel gas, stimulates digestive power, digests (the ingested beverage) quickly, dries up the mucus, and relieves thirst when taken even in a smaller quantity. Nevertheless, hot drinks should not be administered in fevers which are due to exacerbation of pitta-dominant symptoms such as fevers accompanied with excessive burning sensations, giddiness, delirium, and diarrhea, since these disorders are greatly aggravated by hot measures. Such ailments require cold fomentation or cold treatments.

english translation

tamuvAca bhagavAnAtreyaH- jvaritasya kAyasamutthAnadezakAlAnabhisamIkSya pAcanArthaM pAnIyamuSNaM prayacchanti bhiSajaH| jvaro hyAmAzayasamutthaH, prAyo bheSajAni cAmAzayasamutthAnAM vikArANAM pAcanavamanApatarpaNasamarthAni bhavanti; pAcanArthaM ca pAnIyamuSNaM, tasmAdetajjvaritebhyaH prayacchanti bhiSajo bhUyiSTham| taddhi teSAM pItaM vAtamanulomayati, agniM codaryamudIrayati, kSipraM jarAM gacchati, zleSmANaM parizoSayati, svalpamapi ca pItaM tRSNAprazamanAyopakalpate; tathAyuktamapi caitannAtyarthotsannapitte jvare sadAhabhramapralApAtisAre vA pradeyam, uSNena hi dAhabhramapralApAtisArA bhUyo'bhivardhante, zItena copazAmyantIti ||40||

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

siva.sh/caraka-samhita/vimana-sthana/3/37

परमग्निवेश उवाच- एवं सत्यनियतकालप्रमाणायुषां भगवन्! कथं कालमृत्युरकालमृत्युर्वाभवतीति ||३७||

sanskrit

[Timely and untimely death] On hearing this, Agnivesha asked, “Lord! If this is so, that the lives of men are of un-predetermined duration, then what makes for death in due time and death before time (prematurely)?”

english translation

paramagniveza uvAca- evaM satyaniyatakAlapramANAyuSAM bhagavan! kathaM kAlamRtyurakAlamRtyurvAbhavatIti ||37||

hk transliteration

siva.sh/caraka-samhita/vimana-sthana/3/38

तमुवाच भगवानात्रेयः- श्रूयतामग्निवेश! यथा यानसमायुक्तोऽक्षः प्रकृत्यैवाक्षगुणैरुपेतः स च सर्वगुणोपपन्नो वाह्यमानो यथाकालं स्वप्रमाणक्षयादेवावसानं गच्छेत्, तथाऽऽयुः शरीरोपगतं बलवत्प्रकृत्या यथावदुपचर्यमाणं स्वप्रमाणक्षयादेवावसानं गच्छति; स मृत्युः काले| यथा च स एवाक्षोऽतिभाराधिष्ठितत्वाद्विषमपथादपथादक्षचक्रभङ्गाद्वाह्यवाहकदोषादणिमोक्षादनुपाङ्गात् पर्यसनाच्चान्तराऽवसानमापद्यते, तथाऽऽयुरप्ययथाबलमारम्भादयथाग्न्यभ्यवहरणाद्विषमाभ्यावहरणाद्विषमशरीरन्यासादतिमैथुनासत्संश्रयादुदीर्ण- वेगविनिग्रहाद्विधार्यवेगाविधारणाद्भूतविषवाय्वग्न्युपतापादभिघातादाहारप्रतीकारविवर्जनाच्चान्तराऽसानमापद्यते, स मृत्युरकाले; तथा ज्वरादीनप्यातङ्कान्मिथ्योपचरितानकालमृत्यून् पश्याम इति ||३८||

sanskrit

The Lord Atreya said to him, “Listen, Agnivesha! Just as a vehicle with an axle endowed with all good qualities and driven on a good road gets destroyed only after the expiry of its normal life, similarly the life inside the body of an individual endowed with strong physique and wholesome regimen will come to an end only at the end of its normal span (according to the yuga). This is called kalamrityu (timely death). The same vehicle along with its axle may subject itself to premature destruction in the event of a heavy load, uneven road, driving in places where there is no road, breakage of the wheel, defects in the vehicle or the driver, separation of the locking hook, lack of grease or a mishap. Similarly, in the event of overstrain, eating in excess of one’s own agni(digestive power), irregular meals, irregular posture of the body, excessive indulgence in sex, company of evil or wicked, suppression of manifested natural urges, non-suppression of urges which should be controlled, affliction with evil spirits (germs), poison, wind and fire, exposure to injuries and avoidance of food and medicines, or if afflicted with diseases but not treated properly, the life of a human being comes to a premature end. This is called akala mrityu (premature death).

english translation

tamuvAca bhagavAnAtreyaH- zrUyatAmagniveza! yathA yAnasamAyukto'kSaH prakRtyaivAkSaguNairupetaH sa ca sarvaguNopapanno vAhyamAno yathAkAlaM svapramANakSayAdevAvasAnaM gacchet, tathA''yuH zarIropagataM balavatprakRtyA yathAvadupacaryamANaM svapramANakSayAdevAvasAnaM gacchati; sa mRtyuH kAle| yathA ca sa evAkSo'tibhArAdhiSThitatvAdviSamapathAdapathAdakSacakrabhaGgAdvAhyavAhakadoSAdaNimokSAdanupAGgAt paryasanAccAntarA'vasAnamApadyate, tathA''yurapyayathAbalamArambhAdayathAgnyabhyavaharaNAdviSamAbhyAvaharaNAdviSamazarIranyAsAdatimaithunAsatsaMzrayAdudIrNa- vegavinigrahAdvidhAryavegAvidhAraNAdbhUtaviSavAyvagnyupatApAdabhighAtAdAhArapratIkAravivarjanAccAntarA'sAnamApadyate, sa mRtyurakAle; tathA jvarAdInapyAtaGkAnmithyopacaritAnakAlamRtyUn pazyAma iti ||38||

hk transliteration

siva.sh/caraka-samhita/vimana-sthana/3/39

अथाग्निवेशः पप्रच्छ- किन्नु खलु भगवन्! ज्वरितेभ्यः पानीयमुष्णं प्रयच्छन्ति भिषजो भूयिष्ठं न तथा शीतम्, अस्ति च शीतसाध्योऽपि धातुर्ज्वरकर इति ||३९||

sanskrit

[The role of hot water in jwara] Agnivesha then questioned Atreya, “Lord! Why do physicians prescribe hot water to the patients suffering from fever in preference to cold water, although one knows that the dosha (humor) which causes fevers is relieved by sheetala-dravya (cold articles)’

english translation

athAgnivezaH papraccha- kinnu khalu bhagavan! jvaritebhyaH pAnIyamuSNaM prayacchanti bhiSajo bhUyiSThaM na tathA zItam, asti ca zItasAdhyo'pi dhAturjvarakara iti ||39||

hk transliteration

siva.sh/caraka-samhita/vimana-sthana/3/40

तमुवाच भगवानात्रेयः- ज्वरितस्य कायसमुत्थानदेशकालानभिसमीक्ष्य पाचनार्थं पानीयमुष्णं प्रयच्छन्ति भिषजः| ज्वरो ह्यामाशयसमुत्थः, प्रायो भेषजानि चामाशयसमुत्थानां विकाराणां पाचनवमनापतर्पणसमर्थानि भवन्ति; पाचनार्थं च पानीयमुष्णं, तस्मादेतज्ज्वरितेभ्यः प्रयच्छन्ति भिषजो भूयिष्ठम्| तद्धि तेषां पीतं वातमनुलोमयति, अग्निं चोदर्यमुदीरयति, क्षिप्रं जरां गच्छति, श्लेष्माणं परिशोषयति, स्वल्पमपि च पीतं तृष्णाप्रशमनायोपकल्पते; तथायुक्तमपि चैतन्नात्यर्थोत्सन्नपित्ते ज्वरे सदाहभ्रमप्रलापातिसारे वा प्रदेयम्, उष्णेन हि दाहभ्रमप्रलापातिसारा भूयोऽभिवर्धन्ते, शीतेन चोपशाम्यन्तीति ||४०||

sanskrit

Lord Atreya replied, “Physicians, after assessing the patient’s constitution, etiology of the disease, place and time advise hot beverages to the patient with a view to help them with their digestion. Moreover, fever arises from amashaya (stomach) and the remedies usually used for disorders arise from the stomach with digestive, emetic and depletive properties. As hot beverages promote digestion, the physician generally prescribes them to patients suffering from fever. Ingestion of hot beverages helps expel gas, stimulates digestive power, digests (the ingested beverage) quickly, dries up the mucus, and relieves thirst when taken even in a smaller quantity. Nevertheless, hot drinks should not be administered in fevers which are due to exacerbation of pitta-dominant symptoms such as fevers accompanied with excessive burning sensations, giddiness, delirium, and diarrhea, since these disorders are greatly aggravated by hot measures. Such ailments require cold fomentation or cold treatments.

english translation

tamuvAca bhagavAnAtreyaH- jvaritasya kAyasamutthAnadezakAlAnabhisamIkSya pAcanArthaM pAnIyamuSNaM prayacchanti bhiSajaH| jvaro hyAmAzayasamutthaH, prAyo bheSajAni cAmAzayasamutthAnAM vikArANAM pAcanavamanApatarpaNasamarthAni bhavanti; pAcanArthaM ca pAnIyamuSNaM, tasmAdetajjvaritebhyaH prayacchanti bhiSajo bhUyiSTham| taddhi teSAM pItaM vAtamanulomayati, agniM codaryamudIrayati, kSipraM jarAM gacchati, zleSmANaM parizoSayati, svalpamapi ca pItaM tRSNAprazamanAyopakalpate; tathAyuktamapi caitannAtyarthotsannapitte jvare sadAhabhramapralApAtisAre vA pradeyam, uSNena hi dAhabhramapralApAtisArA bhUyo'bhivardhante, zItena copazAmyantIti ||40||

hk transliteration