The Compendium of Caraka 1.30

English (machine translation) 1.30

Language: English

1.30.1

Now we shall explain the chapter entitled 'Arthedaśamahāmūlīya' [On the Ten Great Roots for the Purpose].

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Attached to the artha [heart] are ten great roots possessing great results;
and the heart is called mahat and artha by the wise using synonyms.

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The sixfold body, limbs, consciousness, sense organs, the five sense objects,
the self along with its qualities, the mind, and the objects of thought are stationed in the heart.

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For the heart is considered the support of these entities
by those who contemplate reality, just as a central roof-boss is to roof-rafters.

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From injury to it comes fainting, and from its rupture one meets death;
for that which is the perception of touch, the sustaining [principle], is stationed there.

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It is the seat of the supreme ojas, and therein is the seat of consciousness;
therefore it is declared to be the heart, mahat, and artha by physicians.

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From that root, the mahat, ten great roots are considered to arise;
they carry ojas and pulsate everywhere in this body.

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By which ojas all embodied beings sustain themselves, replenished;
without which the life of all beings cannot endure;

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Which is the essence at the beginning of the embryo, which is the nutrient fluid of the embryo's nutrient fluid;
which first enters the developing heart;

With the destruction of which comes destruction, which is the sustaining [principle] resident in the heart;
which is the unctuous substance of the body's nutrient fluid, and wherein the vital breaths are established;

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Yielding that fruit, or branching off in many ways, they are of great fruit;
[they are called] dhamanīs due to pulsation, srotases due to exudation, and sirās due to flowing.

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Protecting that mahat, those great roots, and that ojas,
one must especially avoid the causes of distress to the mind.

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Whatever is agreeable to the heart, promotes ojas, and clarifies the channels,
that must be pursued with diligence, as well as tranquillity and knowledge.

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Now then, one thing is supreme among those that enhance vital breath; one among those that enhance strength; one among those that nourish; one among those that bring delight; one among those that bring exhilaration; one among paths [to the highest good].

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Among these: non-violence toward living beings is the most supreme among those that enhance vital breath; virility among those that enhance strength; learning among those that nourish; conquest of the sense organs among those that bring delight; realization of truth among those that bring exhilaration; and celibacy among paths [to the highest good]—thus the knowers of Āyurveda consider.

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There, knowers of Āyurveda should be considered expositors of the compendium, sections, chapters, and questions, individually, sentence by sentence, according to the meaning of the sentences, and according to the component parts of the meaning.

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On this point one asks: how are the compendium and the rest expounded sentence by sentence, according to the meaning of the sentences, and according to the component parts of the meaning?

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Here it is answered: when the sage-composed compendium is stated in its entirety according to traditional transmission, it is expounded sentence by sentence.

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When, having properly penetrated the true meaning with the intellect, it is expounded through speech endowed with expansion, condensation, proposition, reason, example, application, and conclusion, intelligible to the three kinds of disciples' intellects, it is expounded according to the meaning of the sentences.

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When, further, through clear explanations of the difficult points of meaning fixed in the compendium, it is expounded, it is expounded according to the component parts of the meaning.

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If there should be questioners inquiring: 'Of the four Vedas—the Ṛgveda, Sāmaveda, Yajurveda, and Atharvaveda—which Veda do knowers of Āyurveda point to? What is lifespan? Why is it called Āyurveda? What is the purpose of Āyurveda? Is it eternal or non-eternal? How many and what are its limbs? And by whom should it be studied, and for what purpose?'

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Then, being thus questioned, the physician should declare his allegiance to the Atharvaveda among the four—the Ṛgveda, Sāmaveda, Yajurveda, and Atharvaveda. For the Atharvan Veda teaches therapeutics by enjoining donation, auspicious rites, oblations, auspicious practices, burnt offerings, observances, expiations, fasts, mantras, and the like; and therapeutics is taught for the benefit of lifespan.

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And having indicated the Veda, lifespan must be defined. Here, lifespan, the continuation of consciousness, living, succession, and the sustaining [principle] are one and the same entity.

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It makes known (vedayati) lifespan (āyus), hence it is Āyurveda. If it is asked 'How?': It is said: by its own characteristics, by happiness and unhappiness, by benefit and harm, and by its measure and non-measure; and because it makes known the substances, qualities, and actions that are conducive and non-conducive to lifespan, for this reason also it is Āyurveda.

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Therein, the substances, qualities, and actions that are conducive and non-conducive to lifespan will be taught throughout the entire compendium.

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Therein, lifespan has been properly described according to its own characteristics right here and in the earlier chapters.

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Among these, a happy lifespan is said of one who is not afflicted by bodily or mental diseases, is especially youthful, possesses capability along with strength, virility, fame, manhood, and valour, abides in the full assembly of knowledge, discernment, sense organs, and sense objects, possesses supreme prosperity, splendour, and varied enjoyment, achieves success in all undertakings, and moves about at will; an unhappy lifespan is the opposite of this. Again, a beneficial lifespan is said of one who desires the welfare of living beings, refrains from taking the property of others, speaks the truth, is devoted to peace, acts after reflection, is vigilant, pursues the three goals of life without their mutual conflict, honours those worthy of honour, has a disposition toward knowledge, discernment, and pacification, attends upon elders, keeps under good control the impulses of passion, anger, envy, intoxication, and conceit, is constantly devoted to various forms of giving, is steadfast in austerity, knowledge, and tranquillity, knows the supreme self and is devoted to it, looks upon this world and the next, and possesses memory and intellect; an unbeneficial lifespan is the opposite of this.

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The measure of lifespan, however, is apprehended through uncaused signs of alteration in sense objects, sense organs, mind, intellect, actions, and the like, [indicating that] this person, after this moment, muhūrta, day, three, five, seven, ten, or twelve days, a fortnight, a month, six months, or a year, will attain to his intrinsic nature. There, intrinsic nature, cessation of activity, death, impermanence, and cessation are one and the same meaning. Such is the measure of lifespan; the opposite of this is non-measure. In the section on fatal prognostics, and by referring to the signs of constitution of the body, the measure of lifespan is taught in Āyurveda.

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And its purpose is the preservation of health in the healthy and the pacification of disorders in the sick.

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This very Āyurveda is declared to be eternal, because it has no beginning, because its characteristics are established by their very nature, and because the nature of existents is eternal.

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For at no time was there non-existence of the continuum of life or the continuum of intellect, and the knower of life is eternal, and pleasure and pain, along with substances, causes, and characteristics, are beginningless due to their continual succession.

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And this summary of meaning is understood as the defining characteristic of Āyurveda.

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The increase and decrease of substances having heavy, light, cold, hot, unctuous, dry, and other [qualities] occur through similarity and difference, as has been said: 'By habitual use of heavy [substances], an increase of heavy ones occurs, and a decrease of light ones; and likewise in the case of the others.' This intrinsic nature of existents is eternal, and so is the specific characteristic of substances such as earth; but substances and qualities exist as both eternal and non-eternal.

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For no origin of Āyurveda having previously not existed is observed, except with respect to apprehension and instruction; it is regarding these two alone that some teach its origin.

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And its defining characteristic is natural and uncreated, as was stated in this first chapter: just like heat in fire and liquidity in water.

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And the eternality of the intrinsic nature of its existents too is as has been said: 'By habitual use of heavy [substances], an increase of heavy ones occurs, and a decrease of light ones.'

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That Āyurveda has eight branches, namely: internal medicine, [diseases of the] supra-clavicular region, extraction of foreign bodies, alleviation of poisoning, slow poisoning, and incompatible combinations, the science of spirits, pediatrics and obstetrics, rejuvenation therapy, and virilisation therapy.

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And it should be studied by brāhmaṇas, kṣatriyas, and vaiśyas.

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Among them, by brāhmaṇas for the sake of benefiting living beings; by kṣatriyas for the sake of protection; by vaiśyas for the sake of livelihood; or by all in common for the sake of securing virtue, wealth, and pleasure.

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In this matter, when one makes an effort in alleviating the disorders of those who know the self, of those who abide on the path of virtue, or of those who elucidate virtue, or of one's mother, father, brother, relatives, or elders, and when one contemplates, understands, or follows the self as taught in Āyurveda—that is one's highest virtue. Then, the acquisition of wealth which comes from rulers or wealthy persons through gifts given of their own accord, and protection, and the protection of one's own dependents from illness—that is one's wealth. Further, one's acceptance by the learned, fame, status as a refuge, honour, and attendance [by others], and that one secures health for desired objects of sense—that is one's pleasure.

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Thus has it been stated in its entirety in accordance with the questions.

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Now, right from the beginning a physician should be questioned by a physician in eight ways: the treatise, the meanings of the treatise, the sections, the meanings of the sections, the chapter, the meanings of the chapters, the question, and the meanings of the questions. And when asked, he should explain this completely, sentence by sentence, sentence-meaning by sentence-meaning, and component by component of the meaning.

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Here, Āyurveda, branch, lore, aphorism, knowledge, scripture, characteristic, and treatise are synonymous terms.

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The subject matter of the treatise, moreover, is taught through its specific characteristics.

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And that subject matter, when broken down by topics, comprises indeed ten topics based on the determination of the body, maintenance, cause, disease, action, effect, time, agent, instrument, and procedure; and these topics will be taught by means of the treatise in its entirety.

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This treatise has eight sections, namely: the sections on verses, aetiology, specific determination, the human body, prognostic signs, therapeutics, pharmaceutics, and successful management.

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Among them, the section on verses consists of thirty chapters; the sections on aetiology, specific determination, and the human body consist of eight chapters each; the section on prognostic signs consists of twelve; the section on therapeutics consists of thirty; and the sections on pharmaceutics and successful management consist of twelve chapters each.

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This treatise has eight sections, namely: the sections on verses, aetiology, specific determination, the human body, prognostic signs, therapeutics, pharmaceutics, and successful management.

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And here it is said:
Two [sections] of thirty, three of twelve, and three sets of eight—in these the completion is stated
of what are called verse, therapeutics, prognostic signs, pharmaceutics, successful management, aetiology, specific determination, and the bodily frame.

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And in each respective section the subject matter of the section will be taught accordingly.
Hear the one hundred and twenty chapters as they come in order of their names:

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The Long Life, Dehusked Seeds of Apāmārga, Āragvadha and the following,
and Seats of the Six Evacuatives—this tetrad has drugs as its focus.

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Proper Quantity, What Has Been Eaten, Non-Suppression of Urges,
and Engagement of the Senses—these four deal with healthy regimen.

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The Shorter [Chapter] on the Four Pillars, the Greater, and the Three Quests,
together with that named the Properties of Wind—the wise man should know these as directive.

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The two chapters on oleation and sudation, and Preparation of Equipment,
as well as Equipment for Treatment—all these are on preparation.

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How Many Heads, Three Swellings, Eight Abdominal Diseases and the like,
and the Great Chapter on Diseases—these are the tetrad of chapters on disease.

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The Eight Despicable Persons, Lightening and Nourishing,
and Regimen Regarding Blood—there these are explained as application.

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Origin of Man, Bhadrakāpya, Food and Drink,
and Various Foods Eaten and Drunk—these four are determination of food.

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The Ten Seats of Vital Breath, and also The Meaningful Ten Roots—
these two are for the benefit of life and body, and treat of the physician's qualities.

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Drugs, healthy regimen, directives, preparations, diseases, and applications—
six tetrads have been stated in order, and the seventh is on food and drink.

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And the last two are chapters of summary; thus the meaningful thirty chapters
of the section on verses have been set forth, the auspicious head of this treatise.

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A summary of tetrads of great import has been made in this section;
verse means summary; therefore it is traditionally called the section on verses.

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Aetiology of fevers, of internal haemorrhage, of abdominal lumps, of urinary disorders and dermatoses,
of consumption and insanity, and that which belongs to epilepsy—

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this collection of eight chapters is called the section on aetiology.
On tastes, on the three cavities of the belly, and on the destruction of communities,

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on the three modes of diagnosing disease, on channels, and on progression,
on arrays of diseases, on forms of disease, and on the medical treatment of diseases—

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eight specific determinations concerned with measurement have been stated by the great seer.
How Many Kinds of Puruṣa, and Not of the Same Lineage,

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the Shorter and the Greater Descent of the Embryo are declared;
the two investigations of the human body are determined,

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the Enumeration of the Body, and the Aphorism on Birth is declared the eighth;
thus have the chapters on the human body been set forth by the sage, the son of Atri.

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Complexion and Voice, Flowers [of Death], the third Touch,
the fourth Host of Senses, the fifth Premonitory Symptoms,

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Which Embodied Being, Distorted Form, Head Hanging Down,
Greyish Hue as Cause, and Immediate Death—

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the one known as Tiny Light, and also the one with Cow-dung Powder—
this section on sensory signs is known to consist of twelve chapters.

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Abhayā and Āmalakī, Desiring Vital Breath,
Gathered by Hand, and Arising from the Veda—these rasāyana [chapters],

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along with Root of Combination-Reed, Infused Milk,
Sustained by Māṣaparṇī, and The Man of Acquired Strength and so forth—

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these two tetrads are called two chapters;
they should be understood as rasāyana and virilisation therapy.

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On fevers, internal bleeding, abdominal swellings, urinary disorders and dermatoses,
on wasting, insanity, epilepsy, phthisis due to chest injury, swelling, abdominal enlargements, piles,

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grahaṇī disorders, anemia, asthma, cough, diarrhea,
vomiting, erysipelas, morbid thirst, poisoning, disorders caused by alcohol,

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Two Types of Ulcers, The Three Vital Points, Stiffness of the Thighs,
and what pertains to vāta disorders, vātarakta, and afflictions of the female genital tract—

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thirty [chapters] on therapeutics have been stated. Now we declare the pharmaceutical procedures:
the procedure for madana fruit, jīmūtaka, ikṣvāku, and dhāmārgava;

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the fifth is stated for vatsaka, and the sixth for kṛtavedhana;
the procedure for śyāmā and trivṛt, and likewise for caturaṅgula;

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for tilvaka, for sudhā, and for saptalā and śaṅkhinī;
and the procedure for dantī and dravantī—thus this twelfth [chapter] is concluded.

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The [chapter on] Formulations Called Five Procedures, Enema and Urine,
Successful Management of Mishaps with Unctuous Substances, Successful Management of Mishaps with the Nozzle,

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Successful Management of the Two Evacuations, and Successful Management of Enemas,
the Prasṛta Enema, Enumeration of Vital Points, and Successful Management Pertaining to Enemas,

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Successful Management Measured by Fruits, and the one designated Supplementary Success—
these are the twelve successful outcomes, and with these the treatise concludes.

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The subject matter of each chapter will be expounded in its respective section and chapter;
one should declare it completely in every respect according to its own summary of topics.

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An inquiry made in accordance with the textual tradition through proper method is called a question;
when the object of the question is endowed with reasoning, its ascertainment comes through the treatise itself.

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The treatise (tantra) is derived from ‘governing’ (tantraṇa); the section (sthāna) from establishing topics;
the designation and title of a chapter is established by taking its subject matter as the topic.

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Thus, the group of eight has been fully elucidated in accordance with the inquiry,
and the comprehensive summary of the treatise has been stated with thorough certainty.

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There are dilettantes who cause commotion by flying up,
like sudden flights of quails, wholly unperceived beforehand.

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Therefore, at the beginning of a debate, one should everywhere direct the eightfold inquiry toward them,
in order to test their superiority and inferiority; there lies the strength of those who know the scripture.

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Those of partial knowledge, weak in competence, wander in the treatise
merely by words, like quails startled by the mere twang of a bowstring.

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A beast among beasts, due to their weakness, behaves like a wolf;
[yet] encountering a real wolf, that beast reverts to its true nature.

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Likewise, an ignorant person situated among the ignorant, relying on talkativeness,
sets himself up as an authority; but encountering a true authority, he is shattered.

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One who is unintelligent and ill-learned, like a mongoose shrouded in cobwebs—
what indeed will he say in a debate, like a dullard who breaks the water jar?

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A physician should not enter into hostile disputes with virtuous people, even if they are little-learned;
but at the outset, he should strike down the others, who fancy themselves authoritative, with the eightfold inquiry.

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Deceitful, talkative, and ignorant people speak profusely and incoherently;
generally, good people are pleasant-faced and speak measuredly and little.

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Without resorting to egotism, for the sake of illuminating true knowledge,
one should not tolerate disputants who are talkative, ignorant, and shallow in learning.

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Those who have supreme compassion for living beings and mercy centered on knowledge of truth—
their minds are intent on refuting flawed arguments.

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Those who rely on wrong positions, impatience, infliction of pain, deceit, and harshness
are non-authoritative in their own treatise, generally disparaging others.

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One should avoid those corrupters of scripture, who are like the noose of Death;
one should attend upon the best of physicians, who are full of tranquility, knowledge, and discernment.

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All suffering, resting on the two [body and mind], is rooted in lack of understanding;
all happiness is established in clear, unblemished understanding.

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This scripture, though possessed of such profound meaning, does not illuminate the ignorant,
just as the orb of the sun does not illuminate those whose sight is destroyed.

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Here are the verses:
In the chapter ‘On the Ten Great Vessels’ the names and the reason they were so designated,
the six foremost things culminating in the journeys of the sun, and the characteristics of those who know the Veda;

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the heptad and the octad of inquiries along with their determinations,
how it should be stated and for what purpose, and the six kinds of partial scholars—

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all this has been explained in ‘The Ten Great Roots’;
and this chapter is the comprehensive summary of this entire treatise.

1.30.89

Just as a thread is arranged for gathering flowers together,
so has this compendium been made by the sage to gather together all the subject matters.

1.30.89_1

Thus ends the thirtieth chapter, entitled ‘On the Ten Great Roots,’ in the section on verses of the treatise composed by Agniveśa and redacted by Caraka.

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In the treatise composed by Agniveśa and redacted by Caraka,

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with this much limit, the entire Sūtrasthāna is concluded.

Linked texts (1)

Carakasaṃhitā — Agniveśa (Āyurveda) & Caraka, Sanskrit