[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Medicine](https://indike.org/pramana/in.med) › [Early and ascribed compendia](https://indike.org/pramana/in.med.samhita) › [The Compendium of Caraka](https://indike.org/pramana/in.med.samhita.caraka) › 4.1 # The Compendium of Caraka 4.1: prathamo 'adhyāyaḥ/ Carakasaṃhitā 4.1 - **Language:** Sanskrit ### prathamo 'adhyāyaḥ/ ### [4.1.1](https://indike.org/pramana/in.med.samhita.caraka.4.1.1) athātaḥ katidhāpuruṣīyaṃ śārīraṃ vyākhyāsyāmaḥ// > Now we shall expound the anatomical \[chapter\] on “How Many Components Make Up the Person.” > — English (machine translation) (machine translation) ### [4.1.2](https://indike.org/pramana/in.med.samhita.caraka.4.1.2) iti ha smāha bhagavānātryaḥ// > Thus spoke the venerable Ātreya: > — English (machine translation) (machine translation) ### [4.1.3](https://indike.org/pramana/in.med.samhita.caraka.4.1.3) katidhā puruṣo dhīman ! dhātubhedena bhidyate/ puruṣaḥ kāraṇaṃ kasmāt, prabhavaḥ puruṣasya kaḥ// > “O wise one! In how many ways is a person divided according to the classification of elements? / Why is the person the cause, and what is the origin of the person? > — English (machine translation) (machine translation) ### [4.1.4](https://indike.org/pramana/in.med.samhita.caraka.4.1.4) kimajño jñaḥ, sa nityaḥ kiṃ kimanityo nidarśitaḥ/ prakṛtiḥ kā, vikārāḥ ke, kiṃ liṅgaṃ puruṣasya ca// > Is he non-conscious or conscious? Has he been shown to be eternal or non-eternal? / What is original nature, what are modifications, and what is the characteristic mark of the person? > — English (machine translation) (machine translation) ### [4.1.5](https://indike.org/pramana/in.med.samhita.caraka.4.1.5) niṣkriyaṃ ca svatantraṃ ca vaśinaṃ sarvagaṃ vibhum/ vadantyātmānamātmajñāḥ kṣetrajñaṃ sākṣiṇaṃ tathā// > Those who know the self speak of the self as inactive, independent, / self-controlled, all-pervading, omnipresent, knower of the field, and witness. > — English (machine translation) (machine translation) ### [4.1.6](https://indike.org/pramana/in.med.samhita.caraka.4.1.6) niṣkriyasya kriyā tasya bhagavan ! vidyate katham/ svatantraścedaniṣṭāsu kathaṃ yoniṣu jāyate// > How, O venerable one, can there be action for that which is inactive? / If he is independent, how is he born in undesirable wombs? > — English (machine translation) (machine translation) ### [4.1.7](https://indike.org/pramana/in.med.samhita.caraka.4.1.7) vaśī yadyasukhaiḥ kasmādbhāvairākramyate balāt/ sarvāḥ sarvagatatvācca vedanāḥ kiṃ na vetti saḥ// > If he is self-controlled, why is he forcibly overcome by disagreeable states? / And because he is all-pervading, does he not experience all sensations? > — English (machine translation) (machine translation) ### [4.1.8](https://indike.org/pramana/in.med.samhita.caraka.4.1.8) na paśyati vibhuḥ kasmācchailakuḍyatiraskṛtam/ kṣetrajñaḥ kṣetramathavā kiṃ pūrvamiti saṃśayaḥ// > Why does the omnipresent one not see what is concealed behind a rock or a wall? / Moreover, there is doubt: which is prior, the knower of the field or the field? > — English (machine translation) (machine translation) ### [4.1.9](https://indike.org/pramana/in.med.samhita.caraka.4.1.9) jñeyaṃ kṣetraṃ vinā pūrvaṃ kṣetrajñaḥ hi na yujyate/ kṣetraṃ ca yadi pūrvaṃ syāt kṣetrajñaḥ syādaśāśvataḥ// > For without the knowable field existing first, the knower of the field is not possible; / and if the field were prior, the knower of the field would be non-eternal. > — English (machine translation) (machine translation) ### [4.1.10](https://indike.org/pramana/in.med.samhita.caraka.4.1.10) sākṣibhūtaśca kasyāyaṃ kartā hyanyo na vidyate/ syāt kathaṃ cāvikārasya viśeṣo vedanākṛtaḥ// > And of what is he a witness, when indeed no other agent exists? / And how can there be a distinction produced by sensation in that which is devoid of modification? > — English (machine translation) (machine translation) ### [4.1.11](https://indike.org/pramana/in.med.samhita.caraka.4.1.11) atha cārtasya bhagavaṃstisṛṇāṃ kāṃ cikitsati/ atītāṃ vedanāṃ vaidyo vartamānāṃ bhaviṣyatīm// > Moreover, O venerable one, which of the three \[sensations\] of the afflicted person does the physician treat: / past sensation, present sensation, or future sensation? > — English (machine translation) (machine translation) ### [4.1.12](https://indike.org/pramana/in.med.samhita.caraka.4.1.12) bhaviṣyantyā asaṃprāptiratītāyā anāgamaḥ/ sāṃpratikyā api sthānaṃ nāstyarteḥ saṃśayo hyataḥ// > The future one has not arrived; the past one does not return; / and even of the present one there is no duration for the affliction: hence indeed arises doubt. > — English (machine translation) (machine translation) ### [4.1.13](https://indike.org/pramana/in.med.samhita.caraka.4.1.13) kāraṇaṃ vedanānāṃ kiṃ,kimadhiṣṭhānamucyate/ kva caitā vedanāḥ sarvā nivṛttiṃ yāntyaśeṣataḥ// > What is the cause of sensations, and what is declared to be their substratum? / And where do all these sensations cease without remainder? > — English (machine translation) (machine translation) ### [4.1.14](https://indike.org/pramana/in.med.samhita.caraka.4.1.14) sarvavit sarvasaṃnyāsī sarvasaṃyoganiḥsṛtaḥ/ ekaḥ praśānto bhūtātmā kairliṅgairupalabhyate// > All-knowing, renouncer of everything, freed from all conjunction, / solitary, tranquil—by what marks is the individual self perceived?” > — English (machine translation) (machine translation) ### [4.1.15](https://indike.org/pramana/in.med.samhita.caraka.4.1.15) ityagniveśasya vacaḥ śrutvā matimatāṃ varaḥ/ sarvaṃ yathāvat provāca praśāntātmā punarvasuḥ// > Having heard this statement of Agniveśa, Punarvasu, the best of the wise, / whose self is tranquil, spoke everything in accordance with reality: > — English (machine translation) (machine translation) ### [4.1.16](https://indike.org/pramana/in.med.samhita.caraka.4.1.16) khādayaścetanāṣaṣṭā dhātavaḥ puruṣaḥ smṛtaḥ/ cetanādhāturapyekaḥ smṛtaḥ puruṣasaṃjñakaḥ// > “The person is considered to consist of elements beginning with ether and having consciousness as the sixth; / the consciousness element alone is also considered to be termed the person. > — English (machine translation) (machine translation) ### [4.1.17](https://indike.org/pramana/in.med.samhita.caraka.4.1.17) punaśca dhātubhedena caturviṃśatikaḥ smṛtaḥ/ mano daśendriyāṇyarthāḥ prakṛtiścāṣṭadhātukī// > And again, by classification of elements, he is considered twenty-four-fold: / the mind, the ten sense organs, the sense objects, and the eightfold original nature. > — English (machine translation) (machine translation) ### [4.1.18](https://indike.org/pramana/in.med.samhita.caraka.4.1.18) lakṣaṇaṃ manaso jñānasyābhāvo bhāva eva ca/ sati hyātmendriyārthānāṃ sannikarṣe na vartate// > The characteristic mark of the mind is the absence or presence of cognition; / for even when the contact of the self, sense organs, and objects exists, cognition does not take place > — English (machine translation) (machine translation) ### [4.1.19](https://indike.org/pramana/in.med.samhita.caraka.4.1.19) vaivṛttyānmanaso jñānaṃ sānnidhyāttacca vartate/ aṇutvamatha caikatvaṃ dvau guṇau manasaḥ smṛtau// > owing to the distraction of the mind, and it does take place owing to its presence. / Subtlety and singularity are considered the two qualities of the mind. > — English (machine translation) (machine translation) ### [4.1.20](https://indike.org/pramana/in.med.samhita.caraka.4.1.20) cintyaṃ vicāryamūhyaṃ ca dhyeyaṃ saṃkalpyameva ca/ yatkiṃcinmanaso jñeyaṃ tat sarvaṃ hyarthasaṃjñakam// > That which is to be thought, investigated, reasoned about, meditated upon, and intended— / whatever is cognizable by the mind is called its object. > — English (machine translation) (machine translation) ### [4.1.21](https://indike.org/pramana/in.med.samhita.caraka.4.1.21) indriyābhigrahaḥ karma manasaḥ svasya nigrahaḥ/ ūho vicāraśca,tataḥ paraṃ buddhiḥ pravartate// > The function of the mind is the directing of the senses, self-restraint, / reasoning, and deliberation; after that, intellect proceeds. > — English (machine translation) (machine translation) ### [4.1.22](https://indike.org/pramana/in.med.samhita.caraka.4.1.22) indriyeṇendriyārtho hi samanaskena gṛhyate/ kalpyate manasā tūrdhvaṃ guṇato doṣato 'athavā// > For an object of the senses is grasped by a sense organ accompanied by the mind; / subsequently it is conceptualized by the mind as possessing merit or defect. > — English (machine translation) (machine translation) ### [4.1.23](https://indike.org/pramana/in.med.samhita.caraka.4.1.23) jāyate viṣaye tatra yā buddhirniścayātmikā/ vyavasyati tayā vaktuṃ kartuṃ vā buddhipūrvakam// > Whatever intellect of a determinative nature is born regarding that object, / by means of that one resolves to speak or to act with deliberation. > — English (machine translation) (machine translation) ### [4.1.24](https://indike.org/pramana/in.med.samhita.caraka.4.1.24) ekaikādhikayuktāni khādīnāmindriyāṇi tu/ pañca karmānumeyāni yebhyo buddhiḥ pravartate// > The five sense organs of ether and the others, each endowed with one predominant \[quality\], / are inferred from their actions; from them intellect proceeds. > — English (machine translation) (machine translation) ### [4.1.25](https://indike.org/pramana/in.med.samhita.caraka.4.1.25) hastau pādau gudopasthaṃ vāgindriyamathāpi ca/ karmendriyāṇi pañcaiva pādau gamanakarmaṇi// > The two hands, the two feet, the anus, the genitals, and the organ of speech— / these are the five organs of action: the two feet are for the action of walking, > — English (machine translation) (machine translation) ### [4.1.26](https://indike.org/pramana/in.med.samhita.caraka.4.1.26) pāyūpasthaṃ visargārthaṃ hastau grahaṇadhāraṇe/ jihvā vāgindriyaṃ vāk ca satyā jyotistamo 'anṛtā// > the anus and genitals for excretion, the two hands for grasping and holding; / the tongue is the organ of speech, and speech that is truthful is light, while untruthful speech is darkness. > — English (machine translation) (machine translation) ### [4.1.27](https://indike.org/pramana/in.med.samhita.caraka.4.1.27) mahābhūtāni khaṃ vāyuragnirāpaḥ kṣitistathā/ śabdaḥ sparśaśca rūpaṃ ca raso gandhaśca tadguṇāḥ// > The great elements are ether, wind, fire, water, and earth; / sound, touch, form, taste, and smell are their qualities. > — English (machine translation) (machine translation) ### [4.1.28](https://indike.org/pramana/in.med.samhita.caraka.4.1.28) teṣāmekaguṇaḥ pūrvo guṇavṛddhiḥ pare pare/ pūrvaḥ pūrvaguṇaścaiva kramaśo guṇiṣu smṛtaḥ// > Among them, the first has one quality; each subsequent one has an increase of qualities; / each preceding quality is remembered in succession in the bearers of qualities. > — English (machine translation) (machine translation) ### [4.1.29](https://indike.org/pramana/in.med.samhita.caraka.4.1.29) kharadravacaloṣṇatvaṃ bhūjalānilatejasām/ ākāśasyāpratīghāto dṛṣṭaṃ liṅgaṃ yathākramam// > Roughness, liquidity, mobility, and heat are seen in order as the characteristic marks / of earth, water, wind, and fire; non-resistance is seen as that of ether. > — English (machine translation) (machine translation) ### [4.1.30](https://indike.org/pramana/in.med.samhita.caraka.4.1.30) lakṣaṇaṃ sarvamevaitat sparśanendriyagocaram/ sparśanendriyavijñeyaḥ sparśo hi saviparyayaḥ// > All these characteristic marks fall within the domain of the tactile sense organ; / for touch, along with its contrary \[qualities\], is knowable by the tactile sense organ. > — English (machine translation) (machine translation) ### [4.1.31](https://indike.org/pramana/in.med.samhita.caraka.4.1.31) guṇāḥ śarīre guṇināṃ nirdiṣṭāścihnameva ca / arthāḥ śabdādayo jñeyā gocarā viṣayā guṇāḥ// > The qualities in the body are pointed out as the marks of the possessors of qualities; / the objects such as sound are known as sensory fields, objects, and qualities. > — English (machine translation) (machine translation) ### [4.1.32](https://indike.org/pramana/in.med.samhita.caraka.4.1.32) yā yadindriyamāśritya jantorbuddhiḥ pravartate / yāti sā tena nirdeśaṃ manasā ca manobhavā// > Whatever intellect of a creature arises based on whichever sense organ / is designated by that \[organ\], and that born of the mind \[is designated\] by the mind. > — English (machine translation) (machine translation) ### [4.1.33](https://indike.org/pramana/in.med.samhita.caraka.4.1.33) bhedāt kāryendriyārthānāṃ bahvyo vai buddhayaḥ smṛtāḥ/ ātmendriyamanorthānām-ekaikā sannikarṣajā// > Because of the division of actions, sense organs, and objects, cognitions are indeed considered many; / each one arises from the contact of the self, the sense organ, the mind, and the object. > — English (machine translation) (machine translation) ### [4.1.34](https://indike.org/pramana/in.med.samhita.caraka.4.1.34) aṅgulyaṅguṣṭhatalajastantrīvīṇānakhodbhavaḥ/ dṛṣṭaḥ śabdo yathā buddhirdṛṣṭā saṃyogajā tathā// > Just as sound is seen to arise from the finger, thumb, palm, string, vīṇā, and fingernail, / so cognition is seen to arise from combination. > — English (machine translation) (machine translation) ### [4.1.35](https://indike.org/pramana/in.med.samhita.caraka.4.1.35) buddhīndriyamanorthānāṃ vidyādyogadharaṃ param/ caturviṃśatiko hyeṣa rāśiḥ puruṣasaṃjñakaḥ// > One should know the supreme \[self\] as the holder of the conjunction of intellect, sense organs, mind, and objects; / for this aggregate of twenty-four components is designated as the person. > — English (machine translation) (machine translation) ### [4.1.36](https://indike.org/pramana/in.med.samhita.caraka.4.1.36) rajastamobhyāṃ yuktasya saṃyogo 'ayamanantavān/ tābhyāṃ nirākṛtābhyāṃ tu sattvavṛddhyā nirvartate// > For one connected with rajas and tamas, this conjunction is endless; / but when those two are dispelled by the increase of sattva, it ceases. > — English (machine translation) (machine translation) ### [4.1.37](https://indike.org/pramana/in.med.samhita.caraka.4.1.37) atra karma phalaṃ cātra jñānaṃ cātra pratiṣṭhitam/ atra mohaḥ sukhaṃ duḥkhaṃ jīvitaṃ maraṇaṃ svatā// > Here action is established, and here its fruit, and here knowledge; / here are delusion, pleasure, pain, life, death, and possessiveness. > — English (machine translation) (machine translation) ### [4.1.38](https://indike.org/pramana/in.med.samhita.caraka.4.1.38) evaṃ yo veda tattvena sa veda pralayodayau/ pāraṃparyaṃ cikitsāṃ ca jñātavyaṃ yacca kiṃcana// > He who knows this in accordance with reality knows dissolution and origination, / succession, medical treatment, and whatever is to be known. > — English (machine translation) (machine translation) ### [4.1.39](https://indike.org/pramana/in.med.samhita.caraka.4.1.39) bhāstamaḥ satyamanṛtaṃ vedāḥ karma śubhāśubham/ na syuḥ kartā ca boddhā ca puruṣo na bhavedyadi// > Light, darkness, truth, falsehood, the Vedas, auspicious and inauspicious action / would not exist if the person were not both agent and knower. > — English (machine translation) (machine translation) ### [4.1.40](https://indike.org/pramana/in.med.samhita.caraka.4.1.40) nāśrayo na sukhaṃ nārtirna gatirnāgatirna vāk/ na vijñānaṃ na śāstrāṇi na janma maraṇaṃ na ca// > There would be no substratum, no pleasure, no suffering, no departure, no arrival, no speech, / no discernment, no authoritative texts, no birth, and no death, > — English (machine translation) (machine translation) ### [4.1.41](https://indike.org/pramana/in.med.samhita.caraka.4.1.41) na bandho na ca mokṣaḥ syāt puruṣo na bhavedyadi/ kāraṇaṃ puruṣastasmāt kāraṇajñairudāhṛtaḥ// > nor would there be bondage or liberation, if the person did not exist. / Therefore, the person is declared as the cause by those who know causes. > — English (machine translation) (machine translation) ### [4.1.42](https://indike.org/pramana/in.med.samhita.caraka.4.1.42) na cet kāraṇamātmā syād-bhādayaḥ syurahetukāḥ/ na caiṣu saṃbhavej jñānaṃ na ca taiḥ syāt prayojanam// > If the self were not the cause, light and the other \[entities\] would be without cause; / nor could knowledge arise in them, nor could there be any purpose fulfilled by them. > — English (machine translation) (machine translation) ### [4.1.43](https://indike.org/pramana/in.med.samhita.caraka.4.1.43) kṛtaṃ mṛddaṇḍacakraiśca kumbhakārādṛte ghaṭam/ kṛtaṃ mṛttṛṇakāṣṭhaiśca gṛhakārādvinā gṛham// > \[Whoever asserts that\] a pot is made by clay, a stick, and a wheel without a potter, / or a house is made by clay, grass, and wood without a builder, > — English (machine translation) (machine translation) ### [4.1.44](https://indike.org/pramana/in.med.samhita.caraka.4.1.44) yo vadet sa vadeddehaṃ saṃbhūya karaṇaiḥ kṛtam/ vinā kartāramajñānādyuktyāgamabahiṣkṛtaḥ// > that person would assert, out of ignorance, that the body is made by instruments combining together / without an agent—being excluded from reasoning and authoritative tradition. > — English (machine translation) (machine translation) ### [4.1.45](https://indike.org/pramana/in.med.samhita.caraka.4.1.45) kāraṇaṃ puruṣaḥ sarvaiḥ pramāṇairupalabhyate// yebhyaḥ prameyaṃ sarvebhya āgamebhyaḥ pramīyate// > The person is apprehended as the cause by all means of knowledge, / \[and\] from all authoritative traditions from which the object of knowledge is cognized. > — English (machine translation) (machine translation) ### [4.1.46](https://indike.org/pramana/in.med.samhita.caraka.4.1.46) na te tatsadṛśāstvanye pāraṃparyasamutthitāḥ/ sārūpyādye ta eveti nirdiśyante navā navāḥ// > "They are not identical, but are others arising in succession; / yet, because of similarity, these continually new \[states\] are indicated as being just those \[same entities\]." > — English (machine translation) (machine translation) ### [4.1.47](https://indike.org/pramana/in.med.samhita.caraka.4.1.47) bhāvāsteṣāṃ samudayo nirīśaḥ sattvasaṃjñakaḥ/ kartā bhoktā na sa pumāniti kecidvyavasthitāḥ// > "Entities are an aggregation of these, devoid of a lord, designated as a living being; / he is neither agent nor experiencer, nor is he a person"—thus some hold. > — English (machine translation) (machine translation) ### [4.1.48](https://indike.org/pramana/in.med.samhita.caraka.4.1.48) teṣāmanyaiḥ kṛtasyānye bhāvā bhāvairnavāḥ phalam/ bhuñjate sadṛśāḥ prāptaṃ yairātmā nopadiśyate// > For them, by whom no self is taught, / other new, similar entities experience the result of an action done by other entities. > — English (machine translation) (machine translation) ### [4.1.49](https://indike.org/pramana/in.med.samhita.caraka.4.1.49) karaṇānyānyatā dṛṣṭā kartuḥ kartā sa eva tu/ kartā hi karaṇairyuktaḥ kāraṇaṃ sarvakarmaṇām// > Otherness is observed among instruments, but the agent of the action remains the same; / for the agent, conjoined with instruments, is the cause of all actions. > — English (machine translation) (machine translation) ### [4.1.50](https://indike.org/pramana/in.med.samhita.caraka.4.1.50) nimeṣakālādbhāvānāṃ kālaḥ śīghrataro 'atyaye/ bhagnānāṃ na punarbhāvaḥ kṛtaṃ nānyamupaiti ca// > The time of destruction of entities is swifter than a twinkling of the eye; / once broken, there is no recurring existence, nor does what is done accrue to another. > — English (machine translation) (machine translation) ### [4.1.51](https://indike.org/pramana/in.med.samhita.caraka.4.1.51) mataṃ tattvavidāmetadyasmāttasmāt sa kāraṇam/ kriyopabhoge bhūtānāṃ nityaḥ puruṣasaṃjñakaḥ// > Because this is the opinion of knowers of reality, therefore he is the cause; / in the undertaking and enjoyment of living beings, the eternal \[entity\] is designated as the person. > — English (machine translation) (machine translation) ### [4.1.52](https://indike.org/pramana/in.med.samhita.caraka.4.1.52) ahaṅkāraḥ phalaṃ karma dehāntaragatiḥ smṛtiḥ/ vidyate sati bhūtānāṃ kāraṇe dehamantarā// > Egoism, fruit, action, transmigration to another body, and memory / exist when there is a cause of living beings within the body. > — English (machine translation) (machine translation) ### [4.1.53](https://indike.org/pramana/in.med.samhita.caraka.4.1.53) prabhavo na hyanāditvādvidyate paramātmanaḥ/ puruṣo rāśisaṃjñastu mohecchādveṣakarmajaḥ// > For there is no origin of the supreme self, because of beginninglessness; / but the person designated as an aggregate is born of delusion, desire, hatred, and action. > — English (machine translation) (machine translation) ### [4.1.54](https://indike.org/pramana/in.med.samhita.caraka.4.1.54) ātmā jñaḥ karaṇairyogāj jñānaṃ tvasya pravartate/ karaṇānāmavaimalyādayogādvā na vartate// > The self is the knower; its knowledge proceeds from conjunction with the instruments; / but it does not proceed due to impurity of the instruments or absence of conjunction. > — English (machine translation) (machine translation) ### [4.1.55](https://indike.org/pramana/in.med.samhita.caraka.4.1.55) paśyato 'api yathā++ādarśe saṃkliṣṭe nāsti darśanam/ tattvaṃ jale vā kaluṣe cetasyupahate tathā// > Just as there is no true vision for one looking into a soiled mirror / or into turbid water, so it is when the mind is impaired. > — English (machine translation) (machine translation) ### [4.1.56](https://indike.org/pramana/in.med.samhita.caraka.4.1.56) karaṇāni mano buddhirbuddhikarmendriyāṇi ca/ kartuḥ saṃyogajaṃ karma vedanā buddhireva ca// > The instruments are the mind, the intellect, the cognitive senses, and the organs of action; / action, sensation, and intellect arise from conjunction with the agent. > — English (machine translation) (machine translation) ### [4.1.57](https://indike.org/pramana/in.med.samhita.caraka.4.1.57) naikaḥ pravartate kartuṃ bhūtātmā nāśnute phalam/ saṃyogādvartate sarvaṃ tamṛte nāsti kiñcana// > Alone, the individual self does not set out to act, nor does it enjoy the fruit; / everything proceeds from conjunction; without it, nothing exists. > — English (machine translation) (machine translation) ### [4.1.58](https://indike.org/pramana/in.med.samhita.caraka.4.1.58) na hyeko vartate bhāvo vartate nāpyahetukaḥ/ śīghragatvāt-svabhāvāttvabhāvo na vyativartate// > For no single entity exists, nor does anything exist without a cause; / nor, due to swift motion and nature, does non-existence turn back. > — English (machine translation) (machine translation) ### [4.1.59](https://indike.org/pramana/in.med.samhita.caraka.4.1.59) anādiḥ puruṣo nityo viparītastu hetujaḥ/ sadakāraṇavannityaṃ dṛṣṭaṃ hetujamanyathā// > The person is beginningless and eternal; but what is born of a cause is the opposite; / that which is eternal is seen to be real and uncaused, \[whereas\] what is born of a cause is otherwise. > — English (machine translation) (machine translation) ### [4.1.60](https://indike.org/pramana/in.med.samhita.caraka.4.1.60) tadeva bhāvādagrāhyaṃ nityatva na kutaścana/ bhāvājjñeyaṃ tadavyaktamacintyaṃ vyaktamanyathā// > That which is not graspable from an entity, its eternality cannot be known from anything; / the unmanifest is to be known from the entity, being unthinkable; otherwise it is manifest. > — English (machine translation) (machine translation) ### [4.1.61](https://indike.org/pramana/in.med.samhita.caraka.4.1.61) avyaktamātmā kṣetrajñaḥ śāśvato vibhuravyayaḥ/ tasmādyadanyattadvyaktaṃ, vakṣyate cāparaṃ dvayam// > The unmanifest is the self, the knower of the field, constant, all-pervading, and imperishable; / whatever is other than that is manifest, and another pair will also be explained. > — English (machine translation) (machine translation) ### [4.1.62](https://indike.org/pramana/in.med.samhita.caraka.4.1.62) vyaktamaindriyakaṃ caiva gṛhyate tadyadindriyaiḥ/ ato 'anyat punaravyaktaṃ liṅgagrāhyamatīndriyam// > The manifest is sensible, and is that which is grasped by the senses; / but the unmanifest is other than this, graspable by inference, and beyond the senses. > — English (machine translation) (machine translation) ### [4.1.63](https://indike.org/pramana/in.med.samhita.caraka.4.1.63) khādīni buddhiravyaktamahaṅkārastathā 'aṣṭamaḥ/ bhūtaprakṛtiruddiṣṭā vikārāścaiva ṣoḍaśa// > Space and the other \[elements\], intellect, the unmanifest, and egoism as the eighth / are declared as the primordial nature of beings; and the modifications are sixteen. > — English (machine translation) (machine translation) ### [4.1.64](https://indike.org/pramana/in.med.samhita.caraka.4.1.64) buddhīndriyāṇi pañcaiva pañca karmendriyāṇi ca/ samanaskāśca pañcārthā vikārā iti saṃjñitāḥ// > The five cognitive senses, the five organs of action, / and the five sense-objects together with the mind are designated as modifications. > — English (machine translation) (machine translation) ### [4.1.65](https://indike.org/pramana/in.med.samhita.caraka.4.1.65) iti kṣetraṃ samuddiṣṭaṃ sarvamavyaktavarjitam/ avyaktamasya kṣetrasya kṣetrajñamṛṣayo viduḥ// > Thus the entire field is declared, excluding the unmanifest; / the sages know the unmanifest of this field to be the knower of the field. > — English (machine translation) (machine translation) ### [4.1.66](https://indike.org/pramana/in.med.samhita.caraka.4.1.66) jāyate buddhiravyaktādbuddhyā 'ahamiti manyate/ paraṃ khādīnyahaṅkārādutpadyante yathākramam// > From the unmanifest, intellect is born; through intellect, one thinks 'I am'; / thereafter, space and the other \[elements\] are produced in order from egoism. > — English (machine translation) (machine translation) ### [4.1.67](https://indike.org/pramana/in.med.samhita.caraka.4.1.67) tataḥ saṃpūrṇasarvāṅgo jāto 'abhyudita ucyate/ puruṣaḥ pralaye ceṣṭaiḥ punarbhāvairviyujyate// > Then, complete with all limbs, born, he is said to be arisen; / at dissolution, the person is separated again from the active entities. > — English (machine translation) (machine translation) ### [4.1.68](https://indike.org/pramana/in.med.samhita.caraka.4.1.68) avyaktādvyaktatāṃ yāti vyaktādavyaktatāṃ punaḥ/ rajastamobhyāmāviṣṭaścakravat parivartate// > From the unmanifest he goes to manifestness, and from the manifest back to unmanifestness; / pervaded by passion and darkness, he revolves like a wheel. > — English (machine translation) (machine translation) ### [4.1.69](https://indike.org/pramana/in.med.samhita.caraka.4.1.69) yeṣāṃ dvandve parā saktirahaṅkāraparāśca ye/ udayapralayau teṣāṃ na teṣāṃ ye tvato 'anyathā// > Those who have supreme attachment to duality and who are devoted to egoism / have arising and dissolution; but those who are otherwise do not. > — English (machine translation) (machine translation) ### [4.1.70](https://indike.org/pramana/in.med.samhita.caraka.4.1.70) prāṇāpānau nimeṣādyā jīvanaṃ manaso gatiḥ/ indriyāntarasaṃcāraḥ preraṇaṃ dhāraṇaṃ ca yat// > Inspiration and expiration, blinking and the like, life, the movement of the mind, / wandering to other sense-organs, impulsion, and restraint, > — English (machine translation) (machine translation) ### [4.1.71](https://indike.org/pramana/in.med.samhita.caraka.4.1.71) deśāntaragatiḥ svapne pañcatvagrahaṇaṃ tathā/ dṛṣṭasya dakṣiṇenākṣṇā savyenāvagamastathā// > going to another place in dreams, also the taking on of death, / and the apprehension with the left eye of what was seen with the right, > — English (machine translation) (machine translation) ### [4.1.72](https://indike.org/pramana/in.med.samhita.caraka.4.1.72) icchā dveṣaḥ sukhaṃ duḥkhaṃ prayatnaścetanā dhṛtiḥ/ buddhiḥ smṛtirahaṅkāro liṅgāni paramātmanaḥ// > desire, hatred, pleasure, pain, effort, consciousness, resolve, / intellect, memory, and egoism are the marks of the supreme self. > — English (machine translation) (machine translation) ### [4.1.73](https://indike.org/pramana/in.med.samhita.caraka.4.1.73) yasmāt samupalabhyante liṅgānyetāni jīvataḥ/ na mṛtasyātmaliṅgāni tasmādāhurmaharṣayaḥ// > Because these marks are observed in a living person, / and are not marks of the self in a dead person, the great sages have therefore declared \[them\]. > — English (machine translation) (machine translation) ### [4.1.74](https://indike.org/pramana/in.med.samhita.caraka.4.1.74) śarīraṃ hi gate tasmiñ śūnyāgāramacetanam/ pañcabhūtāvaśeṣatvāt pañcatvaṃgatamucyate// > For when that \[self\] has departed, the body is an empty dwelling, devoid of consciousness; / remaining only as the five elements, it is said to have gone to fivefoldness. > — English (machine translation) (machine translation) ### [4.1.75](https://indike.org/pramana/in.med.samhita.caraka.4.1.75) acetanaṃ kriyāvacca manaścetayitā paraḥ/ yuktasya manasā tasya nirdiśyante vibhoḥ kriyāḥ// > The mind is devoid of consciousness and possessed of action; the supreme one is the conscious agent; / the actions of that all-pervading \[self\] conjoined with the mind are indicated. > — English (machine translation) (machine translation) ### [4.1.76](https://indike.org/pramana/in.med.samhita.caraka.4.1.76) cetanāvān yataścātmā tataḥ kartā nirucyate/ acetanatvācca manaḥ kriyāvadapi nocyate// > Because the self is conscious, it is therefore called the agent; / and because of being devoid of consciousness, the mind, although possessed of action, is not so called. > — English (machine translation) (machine translation) ### [4.1.77](https://indike.org/pramana/in.med.samhita.caraka.4.1.77) yathāsvenātmanā++ātmānaṃ sarvaḥ sarvāsu yoniṣu/ prāṇaistantrayate prāṇī nahyanyo 'astyasya tantrakaḥ// > Just as every living being, by its own self, governs itself / through the vital breaths in all wombs; for there is no other ruler of it. > — English (machine translation) (machine translation) ### [4.1.78](https://indike.org/pramana/in.med.samhita.caraka.4.1.78) vaśī tat kurute karma yat kṛtvā phalamaśnute/ vaśī cetaḥ samādhatte vaśī sarvaṃ nirasyati// > As the master, he performs that action having done which he experiences the fruit; / as the master, he concentrates the mind; as the master, he casts aside everything. > — English (machine translation) (machine translation) ### [4.1.79](https://indike.org/pramana/in.med.samhita.caraka.4.1.79) dehī sarvagato 'apyātmā sve sve saṃsparśanendriye/ sarvāḥ sarvāśrayasthāstu nātmā 'ato vetti vedanāḥ// > Although the embodied self is all-pervading, it is in its own respective sense of touch; / therefore, the self does not perceive all sensations located in all substrata. > — English (machine translation) (machine translation) ### [4.1.80](https://indike.org/pramana/in.med.samhita.caraka.4.1.80) vibhutvamata evāsya yasmāt sarvagato mahān/ manasaśca samādhānāt paśyatyātmā tiraskṛtam// > Pervasiveness belongs to it precisely because it is all-pervading and great; / and through concentration of the mind, the self sees what is concealed. > — English (machine translation) (machine translation) ### [4.1.81](https://indike.org/pramana/in.med.samhita.caraka.4.1.81) nityānubandhaṃ manasā dehakarmānupātinā/ sarvayonigataṃ vidyādekayonāvapi sthitam// > One should know that, through its constant connection with the mind which pursues the deeds of the body, / it reaches all wombs, even while standing in a single womb. > — English (machine translation) (machine translation) ### [4.1.82](https://indike.org/pramana/in.med.samhita.caraka.4.1.82) ādirnāstyātmanaḥ kṣetrapāraṃparyamanādikam/ atastayoranāditvāt kiṃ pūrvamiti nocyate// > The self has no beginning; the succession of fields is beginningless; / therefore, because both are beginningless, it is not stated which was prior. > — English (machine translation) (machine translation) ### [4.1.83](https://indike.org/pramana/in.med.samhita.caraka.4.1.83) jñaḥ sākṣītyucyate nājñaḥ sākṣī tvātmā yataḥ smṛtaḥ/ sarve bhāvā hi sarveṣāṃ bhūtānāmātmasākṣikāḥ// > The knower is called the witness, not the non-knower, since the self is remembered as the witness; / for all states of all beings have the self as their witness. > — English (machine translation) (machine translation) ### [4.1.84](https://indike.org/pramana/in.med.samhita.caraka.4.1.84) naikaḥ kadācidbhūtātmā lakṣaṇairupalabhyate/ viśeṣo 'anupalabhyasya tasya naikasya vidyate// > The individual self is never perceived alone by its characteristics; / no distinction exists for that imperceptible, single \[self\]. > — English (machine translation) (machine translation) ### [4.1.85](https://indike.org/pramana/in.med.samhita.caraka.4.1.85) saṃyogapuruṣasyeṣṭo viśeṣo vedanākṛtaḥ/ vedanā yatra niyatā viśeṣastatra tatkṛtaḥ// > A distinction made by sensation is accepted for the composite person; / where sensation is fixed, there distinction is produced by it. > — English (machine translation) (machine translation) ### [4.1.86](https://indike.org/pramana/in.med.samhita.caraka.4.1.86) cikitsati bhiṣak sarvāstrikālā vedanā iti/ yayā yuktyā vadantyeke sā yuktirupadhāryatām// > "A physician treats all sensations pertaining to the three times"— / let the reasoning by which some assert this be grasped: > — English (machine translation) (machine translation) ### [4.1.87](https://indike.org/pramana/in.med.samhita.caraka.4.1.87) punastacchirasaḥ śūlaṃ jvaraḥ sa punarāgataḥ/ punaḥ sa kāso balavāṃśchardiḥ sā punarāgatā// > "Again that headache has come, that fever has returned, / again that cough is severe, that vomiting has returned." > — English (machine translation) (machine translation) ### [4.1.88](https://indike.org/pramana/in.med.samhita.caraka.4.1.88) ebhiḥ prasiddhavacanairatītāgamanaṃ matam/ kālaścāyamatītānāmartīnāṃ punarāgataḥ// > By these well-known expressions, the return of past \[states\] is recognized; / and this time of past sufferings has returned. > — English (machine translation) (machine translation) ### [4.1.89](https://indike.org/pramana/in.med.samhita.caraka.4.1.89) tamartikālamuddiśya bheṣajaṃ yat prayujyate/ atītānāṃ praśamanaṃ vedanānāṃ taducyate// > The medicine that is administered having aimed at that time of suffering / is called the alleviation of past sensations. > — English (machine translation) (machine translation) ### [4.1.90](https://indike.org/pramana/in.med.samhita.caraka.4.1.90) āpastāḥ punarāgurmā yābhiḥ śasyaṃ purā hatam/ yathā prakriyate setuḥ pratikarma tathā++āśraye// > "Lest those waters return by which the crops were previously destroyed"— / just as a dam is constructed \[for this\], so is counter-action in the substratum. > — English (machine translation) (machine translation) ### [4.1.91](https://indike.org/pramana/in.med.samhita.caraka.4.1.91) pūrvarūpaṃ vikārāṇāṃ dṛṣṭvā prādurbhaviṣyatām/ yā kriyā kriyate sā ca vedanāṃ hantyanāgatām pāraṃparyānubandhastu duḥkhānāṃ vinivartate/ sukhahetūpacāreṇa sukhaṃ cāpi pravartate// > Having observed the prodromal symptom of impending disorders, / the action that is taken destroys sensation that has not yet come; / but the continuous succession of sufferings ceases, / and happiness also begins, through treatment with the causes of happiness. > — English (machine translation) (machine translation) ### [4.1.93](https://indike.org/pramana/in.med.samhita.caraka.4.1.93) na samā yānti vaiṣamyaṃ viṣamāḥ samatāṃ na ca / hetubhiḥ sadṛśā nityaṃ jāyante dehadhātavaḥ// > Balanced \[elements\] do not fall into imbalance, nor do imbalanced ones attain balance; / bodily elements are constantly produced similar to their causes. > — English (machine translation) (machine translation) ### [4.1.94](https://indike.org/pramana/in.med.samhita.caraka.4.1.94) yuktimetāṃ puraskṛtya trikālāṃ vedanāṃ bhiṣak/ hantītyuktaṃ cikitsā tu naiṣṭhikī yā vinopadhām upadhā hi paro heturduḥkhaduḥkhāśrayapradaḥ/ tyāgaḥ sarvopadhānāṃ ca sarvaduḥkhavyapohakaḥ// > Placing this reasoning foremost, the physician destroys sensation / belonging to the three times: this is stated; but definitive therapy is that which is free from grasping attachment. / For grasping attachment is the supreme cause that grants suffering and the substratum of suffering; / and abandonment of all grasping attachments removes all suffering. > — English (machine translation) (machine translation) ### [4.1.96](https://indike.org/pramana/in.med.samhita.caraka.4.1.96) koṣakāro yathā hyaṃśūnupādatte vadhapradān/ upādatte tathā 'arthebhyastṛṣṇāmajñaḥ sadā++āturaḥ// > For just as the silkworm produces threads that bring about its own death, / so the ignorant person, being perpetually afflicted, produces craving from sense-objects. > — English (machine translation) (machine translation) ### [4.1.97](https://indike.org/pramana/in.med.samhita.caraka.4.1.97) yastvagnikalpānarthāñ jño jñātvā tebhyo nivartate/ anārambhādasaṃyogāttaṃ duḥkhaṃ nopatiṣṭhate// > The wise person, however, knowing sense-objects to be like fire, turns away from them; / through non-undertaking and non-contact, suffering does not attend him. > — English (machine translation) (machine translation) ### [4.1.98](https://indike.org/pramana/in.med.samhita.caraka.4.1.98) dhīdhṛtismṛtivibhraṃśaḥ saṃprāptiḥ kālakarmaṇām/ asātmyārthāgamaśceti jñātavyā duḥkhahetavaḥ// > Derangement of intellect, resolve, and memory, the fruition of time and karma, / and contact with unwholesome objects: these are to be known as the causes of suffering. > — English (machine translation) (machine translation) ### [4.1.99](https://indike.org/pramana/in.med.samhita.caraka.4.1.99) viṣamābhiniveśo yo nityānitye hitāhite/ jñeyaḥ sa buddhivibhraṃśaḥ samaṃ buddhirhi paśyati// > Faulty conviction regarding the eternal and the transient, the beneficial and the harmful, / is to be known as derangement of intellect; for the intellect sees truly. > — English (machine translation) (machine translation) ### [4.1.100](https://indike.org/pramana/in.med.samhita.caraka.4.1.100) viṣayapravaṇaṃ sattvaṃ dhṛtibhraṃśānna śakyate/ niyantumahitādarthāddhṛtirhi niyamātmikā// > Because of derangement of resolve, the mind, which is inclined toward sense-objects, / cannot be restrained from harmful objects; for resolve has the nature of restraint. > — English (machine translation) (machine translation) ### [4.1.101](https://indike.org/pramana/in.med.samhita.caraka.4.1.101) tattvajñāne smṛtiryasya rajomohāvṛtātmanaḥ/ bhraśyate sa smṛtibhraṃśaḥ smartavyaṃ hi smṛtau sthitam dhīdhṛtismṛtivibhraṣṭaḥ karma yat kurute 'aśubham/ prajñāparādhaṃ taṃ vidyāt sarvadoṣaprakopaṇam// > When, for one whose self is veiled by rajas and moha, memory regarding the knowledge of truth / fails, that is derangement of memory; for what is to be remembered rests in memory. / What unwholesome action one does whose intellect, resolve, and memory are deranged: / one should know that as cognitive error, the provoker of all doṣas. > — English (machine translation) (machine translation) ### [4.1.103](https://indike.org/pramana/in.med.samhita.caraka.4.1.103) udīraṇaṃ gatimatāmudīrṇānāṃ ca nigrahaḥ/ sevanaṃ sāhasānāṃ ca nārīṇāṃ cātisevanam// > Forcing \[the urges\] that have motion, and suppression of those that have arisen; / engagement in rash acts, and excessive indulgence in women; > — English (machine translation) (machine translation) ### [4.1.104](https://indike.org/pramana/in.med.samhita.caraka.4.1.104) karmakālātipātaśca mithyārambhaśca karmaṇām/ vinayācāralopaśca pūjyānāṃ cābhidharṣaṇam// > transgression of the time for actions, improper initiation of actions, / breach of modesty and conduct, and affront toward those worthy of reverence; > — English (machine translation) (machine translation) ### [4.1.105](https://indike.org/pramana/in.med.samhita.caraka.4.1.105) jñātānāṃ svayamarthānāmahitānāṃ niṣevaṇam/ paramaunmādikānāṃ ca pratyayānāṃ niṣevaṇam// > indulgence in objects known by oneself to be harmful, / and indulgence in causes that are supremely productive of insanity; > — English (machine translation) (machine translation) ### [4.1.106](https://indike.org/pramana/in.med.samhita.caraka.4.1.106) akālādeśasaṃcārau maitrī saṃkliṣṭakarmabhiḥ/ indriyopakramoktasya sadvṛttasya ca varjanam// > movement at improper times and in improper places, friendship with those of contaminated actions, / and avoidance of good conduct as described in the regimen of the sense organs; > — English (machine translation) (machine translation) ### [4.1.107](https://indike.org/pramana/in.med.samhita.caraka.4.1.107) īrṣyāmānabhayakrodhalobhamohamadabhramāḥ/ tajjaṃ vā karma yat kliṣṭaṃ kliṣṭaṃ yaddehakarma ca// > envy, pride, fear, anger, greed, delusion, intoxication, and bewilderment, / or the contaminated action born of them, and contaminated action of the body; > — English (machine translation) (machine translation) ### [4.1.108](https://indike.org/pramana/in.med.samhita.caraka.4.1.108) yaccānyadīdṛśaṃ karma rajomohasamutthitam/ prajñāparādhaṃ taṃ śiṣṭā bruvate vyādhikāraṇam// > and whatever other action of this kind arises from rajas and moha: / the cultured call that cognitive error, the cause of disease. > — English (machine translation) (machine translation) ### [4.1.109](https://indike.org/pramana/in.med.samhita.caraka.4.1.109) buddhyā viṣamavijñānaṃ viṣamaṃ ca pravartanam/ prajñāparādhaṃ jānīyānmanaso gocaraṃ hi tat// > Faulty understanding by the intellect and faulty activity: / one should know this as cognitive error, for that is within the realm of the mind. > — English (machine translation) (machine translation) ### [4.1.110](https://indike.org/pramana/in.med.samhita.caraka.4.1.110) nirdiṣṭā kālasaṃprāptirvyādhīnāṃ vyādhisaṃgrahe/ cayaprakopapraśamāḥ pittādīnāṃ yathā purā// > The temporal maturation of diseases has been specified in the enumeration of diseases, / as previously \[explained\]: the accumulation, provocation, and pacification of pitta and the others. > — English (machine translation) (machine translation) ### [4.1.111](https://indike.org/pramana/in.med.samhita.caraka.4.1.111) mithyātihīnaliṅgāśca varṣāntā rogahetavaḥ/ jīrṇabhuktaprajīrṇānnakālākālasthitiśca yā// > The end of the rainy season and so on, characterized by improper, excessive, and deficient \[manifestations\], are causes of disease; / and the periods of time and non-time \[concerning\] food digested, being eaten, or thoroughly digested; > — English (machine translation) (machine translation) ### [4.1.112](https://indike.org/pramana/in.med.samhita.caraka.4.1.112) pūrvamadhyāparāhṇāśca rātryā yāmāstrayaśca ye/ eṣu kāleṣu niyatā ye rogāste ca kālajāḥ// > and morning, midday, afternoon, and the three watches of the night: / the diseases fixed to these times are born of time. > — English (machine translation) (machine translation) ### [4.1.113](https://indike.org/pramana/in.med.samhita.caraka.4.1.113) anyedyuṣko dvyahagrāhī tṛtīyakacaturthakau/ sve sve kāle pravartante kāle hyeṣāṃ balāgamaḥ// > The quotidian, the two-day seizing \[tertian\], the tertian, and the quartan \[fevers\] / appear at their respective times; for at \[that\] time comes their strength. > — English (machine translation) (machine translation) ### [4.1.114](https://indike.org/pramana/in.med.samhita.caraka.4.1.114) ete cānye ca ye kecit kālajā vividhā gadāḥ/ anāgate cikitsyāste balakālau vijānatā// > These and whatever other various illnesses are born of time / are to be treated before they arrive by one who understands strength and time. > — English (machine translation) (machine translation) ### [4.1.115](https://indike.org/pramana/in.med.samhita.caraka.4.1.115) kālasya pariṇāmena jarāmṛtyunimittajāḥ/ rogāḥ svābhāvikā dṛṣṭāḥ svabhāvo niṣpratikriyaḥ nirdiṣṭaṃ daivaśabdena karma yat paurvadehikam/ hetustadapi kālena rogāṇāmupalabhyate// > Through the transformation of time, diseases born of the causes of old age and death / are seen to be natural; nature admits of no counter-action. / What karma from a previous body is designated by the word 'destiny': / that too is observed over time to be a cause of diseases. > — English (machine translation) (machine translation) ### [4.1.117](https://indike.org/pramana/in.med.samhita.caraka.4.1.117) na hi karma mahat kiñcit phalaṃ yasya na bhujyate/ kriyāghnāḥ karmajā rogāḥ praśamaṃ yānti tatkṣayāt atyugraśabdaśravaṇācchravaṇāt sarvaśo na ca / śabdānāṃ cātihīnānāṃ bhavanti śravaṇājjaḍāḥ// > For there is no great karma whose fruit is not experienced; / diseases born of karma, defying therapy, reach pacification upon its exhaustion. / From hearing an excessively harsh sound, from not hearing at all, / and from hearing exceedingly faint sounds, men become deaf. > — English (machine translation) (machine translation) ### [4.1.119](https://indike.org/pramana/in.med.samhita.caraka.4.1.119) paruṣodbhīṣaṇāśastāpriyavyasanasūcakaiḥ/ śabdaiḥ śravaṇasaṃyogo mithyāsaṃyoga ucyate// > Contact of hearing with sounds that are harsh, terrifying, inauspicious, / disagreeable, and indicative of calamity is called improper contact. > — English (machine translation) (machine translation) ### [4.1.120](https://indike.org/pramana/in.med.samhita.caraka.4.1.120) asaṃsparśo 'atisaṃsparśo hīnasaṃsparśa eva ca / spṛśyānāṃ saṃgraheṇoktaḥ sparśanendriyabādhakaḥ// > Non-contact, excessive contact, and deficient contact / of tangible things are stated in brief as harming the sense of touch. > — English (machine translation) (machine translation) ### [4.1.121](https://indike.org/pramana/in.med.samhita.caraka.4.1.121) yo bhūtaviṣavātānāmakālenāgataśca yaḥ/ snehaśītoṣṇasaṃsparśo mithyāyogaḥ sa ucyate rūpāṇāṃ bhāsvatāṃ dṛṣṭirvinaśyatyatidarśanāt/ darśanāccātisūkṣmāṇāṃ sarvaśaścāpyadarśanāt// > Contact with evil spirits, poisons, and winds, and contact with unctuousness, cold, and heat / arriving out of season: that is called improper contact. / Sight is ruined by excessive gazing at radiant forms, / and by gazing at extremely subtle ones, and also by not looking at all; > — English (machine translation) (machine translation) ### [4.1.123](https://indike.org/pramana/in.med.samhita.caraka.4.1.123) dviṣṭabhairavabībhatsadūrātiśliṣṭadarśanāt/ tāmasānāṃ ca rūpāṇāṃ mithyāsaṃyoga ucyate atyādānamanādānamokasātmyādibhiśca yat/ rasānāṃ viṣamādānamalpādānaṃ ca dūṣaṇam// > from seeing forms that are hated, terrifying, repulsive, too far, or too close, / and dark forms, improper contact is spoken of. / Excessive intake, non-intake, and, with respect to habituation and the like, / irregular intake and deficient intake of tastes are vitiating. > — English (machine translation) (machine translation) ### [4.1.125](https://indike.org/pramana/in.med.samhita.caraka.4.1.125) atimṛdvatitīkṣṇānāṃ gandhānāmupasevanam/ asevanaṃ sarvaśaśca ghrāṇendriyavināśanam// > Resorting to excessively faint or excessively sharp smells, / and not resorting \[to them\] at all, destroys the organ of smell. > — English (machine translation) (machine translation) ### [4.1.126](https://indike.org/pramana/in.med.samhita.caraka.4.1.126) pūtibhūtaviṣadviṣṭā gandhā ye cāpyanārtavāḥ/ tairgandhairghrāṇasaṃyogo mithyāyogaḥ sa ucyate// > Smells that are putrid, spirit-bearing, poisonous, repugnant, and unseasonal: / contact of smell with those odors is called improper contact. > — English (machine translation) (machine translation) ### [4.1.127](https://indike.org/pramana/in.med.samhita.caraka.4.1.127) ityasātmyārthasaṃyogastrividho doṣakopanaḥ/ asātmyamiti tadvidyādyanna yāti sahātmatām mithyātihīnayogebhyo yo vyādhirupajāyate/ śabdādīnāṃ sa vijñeyo vyādhiraindriyako budhaiḥ// > Thus the three-fold unwholesome contact with sense-objects provokes the doṣas; / one should know as unwholesome that which does not assimilate with the self. / The disease that arises from the improper, excessive, and deficient contacts / of sound and the others is to be known by the wise as a sensory disease. > — English (machine translation) (machine translation) ### [4.1.129](https://indike.org/pramana/in.med.samhita.caraka.4.1.129) vedanānāmaśāntānāmityete hetavaḥ smṛtāḥ/ sukhahetuḥ samastvekaḥ samayogaḥ sudurlabhaḥ// > These are remembered as the causes of unpacified sensations; / the cause of happiness, however, is a single balanced one: balanced contact, which is very difficult to attain. > — English (machine translation) (machine translation) ### [4.1.130](https://indike.org/pramana/in.med.samhita.caraka.4.1.130) nendriyāṇi na caivārthāḥ sukhaduḥkhasya hetavaḥ/ hetustu sukhaduḥkhasya yogo dṛṣṭaścaturvidhaḥ// > Neither the senses nor the objects are the causes of pleasure and pain; / but the cause of pleasure and pain is seen to be fourfold contact. > — English (machine translation) (machine translation) ### [4.1.131](https://indike.org/pramana/in.med.samhita.caraka.4.1.131) santīndriyāṇi santyarthā yogo na ca na cāsti ruk/ na sukhaṃ, kāraṇaṃ tasmādyoga eva caturvidhaḥ// > The senses exist, the objects exist; yet if there is no contact, there is no pain, / nor pleasure; therefore contact alone, which is fourfold, is the cause. > — English (machine translation) (machine translation) ### [4.1.132](https://indike.org/pramana/in.med.samhita.caraka.4.1.132) nātmendriyaṃ mano buddhiṃ gocaraṃ karma vā vinā/ sukhaduḥkhaṃ, yathā yacca boddhavyaṃ tattathocyate// > There is no pleasure or pain without the self, the senses, the mind, the intellect, / the object, or karma; how and which \[is the cause\], that is explained as it is to be understood: > — English (machine translation) (machine translation) ### [4.1.133](https://indike.org/pramana/in.med.samhita.caraka.4.1.133) sparśanendriyasaṃsparśaḥ sparśo mānasa eva ca / dvividhaḥ sukhaduḥkhānāṃ vedanānāṃ pravartakaḥ// > Contact with the sense organ of touch and mental contact: / this two-fold \[contact\] is the instigator of the sensations of pleasure and pain. > — English (machine translation) (machine translation) ### [4.1.134](https://indike.org/pramana/in.med.samhita.caraka.4.1.134) icchādveṣātmikā tṛṣṇā sukhaduḥkhāt pravartate/ tṛṣṇā ca sukhaduḥkhānāṃ kāraṇaṃ punarucyate// > Craving, consisting of desire and aversion, arises from pleasure and pain; / and craving is again said to be the cause of pleasure and pain. > — English (machine translation) (machine translation) ### [4.1.135](https://indike.org/pramana/in.med.samhita.caraka.4.1.135) upādatte hi sā bhāvān vedanāśrayasaṃjñakān/ spṛśyate nānupādāne nāspṛṣṭo vetti vedanāḥ// > For it grasps the states termed the substrata of sensation; / when there is no grasping, one is not touched, and untouched, one does not experience sensations. > — English (machine translation) (machine translation) ### [4.1.136](https://indike.org/pramana/in.med.samhita.caraka.4.1.136) vedanānāmadhiṣṭhānaṃ mano dehaśca sendriyaḥ/ keśalomanakhāgrānnamaladravaguṇairvinā// > The substratum of sensations is the mind and the body along with the senses, / with the exception of the hair of the head and body, the tips of the nails, ingested food, excreta, and the fluid qualities. > — English (machine translation) (machine translation) ### [4.1.137](https://indike.org/pramana/in.med.samhita.caraka.4.1.137) yoge mokṣe ca sarvāsāṃ vedanānāmavartanam/ mokṣe nivṛttirniḥśeṣā yogo mokṣapravartakaḥ// > In yoga and in liberation there is no occurrence of any sensations; / in liberation the cessation is without remainder; yoga is the promoter of liberation. > — English (machine translation) (machine translation) ### [4.1.138](https://indike.org/pramana/in.med.samhita.caraka.4.1.138) ātmendriyamanorthānāṃ sannikarṣāt pravartate/ sukhaduḥkhamanārambhādātmasthe manasi sthire// > Pleasure and pain arise from the conjunction of the self, the senses, the mind, and the objects; / from non-initiation, when the mind is steady, abiding in the self, > — English (machine translation) (machine translation) ### [4.1.139](https://indike.org/pramana/in.med.samhita.caraka.4.1.139) nivartate tadubhayaṃ vaśitvaṃ copajāyate/ saśarīrasya yogajñāstaṃ yogamṛṣayo viduḥ// > both of those cease, and mastery arises / for the embodied person: the seers who know yoga know that as yoga. > — English (machine translation) (machine translation) ### [4.1.140](https://indike.org/pramana/in.med.samhita.caraka.4.1.140) āveśaścetaso jñānamarthānāṃ chandataḥ kriyā/ dṛṣṭiḥ śrotraṃ smṛtiḥ kāntiriṣṭataścāpyadarśanam// > Entering into another’s mind, knowledge of objects, action at will, / clairvoyance, clairaudience, memory, radiance, and invisibility at wish: > — English (machine translation) (machine translation) ### [4.1.141](https://indike.org/pramana/in.med.samhita.caraka.4.1.141) ityaṣṭavidhamākhyātaṃ yogināṃ balamaiśvaram/ śuddhasattvasamādhānāttat sarvamupajāyate// > Thus the eightfold lordly power of yogins is declared; / it all arises from the concentration of the pure sattva. > — English (machine translation) (machine translation) ### [4.1.142](https://indike.org/pramana/in.med.samhita.caraka.4.1.142) mokṣo rajastamo 'abhāvāt balavatkarmasaṃkṣayāt/ viyogaḥ sarvasaṃyogairapunarbhava ucyate// > Liberation is from the absence of rajas and tamas, and from the exhaustion of potent karma; / non-rebirth is said to be disjunction from all conjunctions. > — English (machine translation) (machine translation) ### [4.1.143](https://indike.org/pramana/in.med.samhita.caraka.4.1.143) satāmupāsanaṃ samyagasatāṃ parivarjanam/ vratacaryopavāsau ca niyamāśca pṛthagvidhāḥ// > Proper attendance upon the virtuous and complete avoidance of the wicked; / observance of vows, fasting, and various kinds of restrictions; > — English (machine translation) (machine translation) ### [4.1.144](https://indike.org/pramana/in.med.samhita.caraka.4.1.144) dhāraṇaṃ darmaśāstrāṇāṃ vijñānaṃ vijane ratiḥ/ viṣayeṣvaratirmokṣe vyavasāyaḥ parā dhṛtiḥ// > Retention of treatises on dharma, higher knowledge, delight in solitude, / aversion to sense objects, decisive judgment directed toward liberation, supreme steadfastness; > — English (machine translation) (machine translation) ### [4.1.145](https://indike.org/pramana/in.med.samhita.caraka.4.1.145) karmaṇāmasamārambhaḥ kṛtānāṃ ca parikṣayaḥ/ naiṣkramyamanahaṅkāraḥ saṃyoge bhayadarśanam// > Non-undertaking of actions, and the exhaustion of those already done; / renunciation of action, absence of egoism, seeing fear in attachment; > — English (machine translation) (machine translation) ### [4.1.146](https://indike.org/pramana/in.med.samhita.caraka.4.1.146) manobuddhisamādhānamarthatattvaparīkṣaṇam/ tattvasmṛterupasthānāt sarvametat pravartate// > Concentration of mind and intellect, examination of the true nature of things— / all this proceeds from the presence of the memory of reality. > — English (machine translation) (machine translation) ### [4.1.147](https://indike.org/pramana/in.med.samhita.caraka.4.1.147) smṛtiḥ satsevanādyaiśca dhṛtyantairupajāyate/ smṛtvā svabhāvaṃ bhāvānāṃ smaran duḥkhāt pramucyate vakṣyante kāraṇānyaṣṭau smṛtiryairupajāyate/ nimittarūpagrahaṇāt sādṛśyāt saviparyayāt// > Memory is produced by service of the virtuous and the rest, ending with steadfastness; / having recalled the intrinsic nature of things, one who remembers is freed from suffering. / The eight causes through which memory is produced will be stated: / from apprehension of a cause or form, from similarity, from contrast, > — English (machine translation) (machine translation) ### [4.1.149](https://indike.org/pramana/in.med.samhita.caraka.4.1.149) sattvānubandhādabhyāsājjñānayogāt punaḥ śrutāt/ dṛṣṭaśrutānubhūtānāṃ smaraṇāt smṛtirucyate// > from application of the mind, from practice, from the discipline of knowledge, from hearing again, / and from recollection of things seen, heard, or experienced—memory is said \[to arise\]. > — English (machine translation) (machine translation) ### [4.1.150](https://indike.org/pramana/in.med.samhita.caraka.4.1.150) etattadekamayanaṃ muktairmokṣasya darśitam/ tattvasmṛtibalaṃ, yena gatā na punarāgatāḥ// > This has been shown by the liberated as the sole path to liberation: / the power of the memory of reality, by which those who have gone do not return again. > — English (machine translation) (machine translation) ### [4.1.151](https://indike.org/pramana/in.med.samhita.caraka.4.1.151) ayanaṃ punarākhyātametadyogasya yogibhiḥ/ saṃkhyātadharmaiḥ sāṃkhyaiśca muktairmokṣasya cāyanam// > This again is declared by yogins as the path of yoga, / and by the Sāṃkhyas who have enumerated the principles and attained liberation, as the path to liberation. > — English (machine translation) (machine translation) ### [4.1.152](https://indike.org/pramana/in.med.samhita.caraka.4.1.152) sarvaṃ kāraṇavadduḥkhamasvaṃ cānityameva ca/ na cātmakṛtakaṃ taddhi tatra cotpadyate svatā// > Everything that has a cause is suffering, not one's own, and truly impermanent; / for it is not produced by the self, and yet ownership arises therein, > — English (machine translation) (machine translation) ### [4.1.153](https://indike.org/pramana/in.med.samhita.caraka.4.1.153) yāvannotpadyate satyā buddhirnaitadahaṃ yayā/ naitanmameti vijñāya jñaḥ sarvamativartate// > so long as the true intellect does not arise, by which \[one knows\] 'this is not I'; / knowing 'this is not mine', the knower transcends everything. > — English (machine translation) (machine translation) ### [4.1.154](https://indike.org/pramana/in.med.samhita.caraka.4.1.154) tasmiṃścaramasaṃnyāse samūlāḥ sarvavedanāḥ/ sasaṃjñājñānavijñānā nivṛttiṃ yāntyaśeṣataḥ// > In that final renunciation, all sensations along with their roots, / accompanied by consciousness, knowledge, and discriminative cognition, completely cease without remainder. > — English (machine translation) (machine translation) ### [4.1.155](https://indike.org/pramana/in.med.samhita.caraka.4.1.155) ataḥ paraṃ brahmabhūto bhūtātmā nopalabhyate/ niḥsṛtaḥ sarvabhāvebhyaścihnaṃ yasya na vidyate// / (gatirbrahmavidāṃ brahma taccākṣaramalakṣaṇam)(by gaṅgādhara ed.)/ jñānaṃ brahmavidāṃ cātra nājñastajjñātumarhati// > Beyond this, the individual self, having become Brahman, is not apprehended; / it has emerged from all states of existence, and no mark of it is found. / \[The goal of the knowers of Brahman is Brahman, and that is imperishable and without mark;\] / and the knowledge of the knowers of Brahman is here: an ignorant person is not fit to know it. > — English (machine translation) (machine translation) ### [4.1.156](https://indike.org/pramana/in.med.samhita.caraka.4.1.156) tatra ślokaḥ--- praśnāḥ puruṣamāśritya trayoviṃśatiruttamāḥ/ katidhāpuruṣīye 'asminnirṇītāstattvadarśinā// > Here is a verse: / Twenty-three excellent questions concerning the person / were determined in this \[chapter on\] 'How Many \[Kinds of\] Person' by the seer of reality. > — English (machine translation) (machine translation) ### [4.1.156\_1](https://indike.org/pramana/in.med.samhita.caraka.4.1.156_1) ityagniveśakṛte tantre carakapratisaṃskṛte śārīrasthāne katidhāpuruṣīyaṃ śārīraṃ nāma prathamo 'adhyāyaḥ//1// > Thus ends the first chapter, called 'How Many \[Kinds of\] Person', in the section on the body of the treatise composed by Agniveśa and redacted by Caraka. //1 > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.med.samhita.caraka~en-mt.4.1.1) — English, machine translation ## Linked texts (1) - [Southern recension](https://indike.org/pramana/in.lit.mahabharata.vyasa*southern.3.164.41_2) — Sanskrit --- Source: [https://indike.org/pramana/in.med.samhita.caraka.4.1](https://indike.org/pramana/in.med.samhita.caraka.4.1) · Pramāṇa