have seen have viditwa and not aviditiwa which Telang takes in his
version for the Sacred Books of the East. Kala is always interpreted by
the commentators of Charaka as referring to either period of life or
period of the year. This, as well as the following verses, relates to the
laws of health as expounded by Charaka.

12. The faults are three, viz., Wind, Bile, and Phlegm. When existing in
a state of harmony, they produce health. When one is excited or two, or
all, indisposition sets in. They are called dosha or faults, because of
their liability to be excited and produce disease. Telang, not
suspecting that the whole passage is a reproduction of a passage in the
ancient work edited by Charaka, misunderstands some expressions and
wrongly renders doshan into 'disorders.'

13. Jivitam in the second line seems to be an objective of sariram in the
first.

14. Garbha-sankramane is explained by Nilakantha as entering the foetus
in the womb after casting off the body appertaining to the other world. I
think Telang is not correct in his version of 19 and 20. Atisarpana can
never imply 'exhaustion'; hence, karmanam can never be the reading he
adopts. Besides tadrisam seems to settle the question. The tortures felt
at death are similar to those at birth.

15. Sambutatwam is sanhatatwam. Niyachachati is nasyyati. Vayu is
understood in the second line, or that in the first line of the next
verse may be taken as the nom. of niyachachati.

16. Pachante is phalam prayachhanti.

17. Nilakantha explains this verse in a different way. According to him
it means,--'in consequence of his subtlety and imperceptibility, Jiva
does not become attached to anything. For this reason, one possessed of a
knowledge of Brahman, having become cognisant of Brahman and attained the
great object of his desire, succeeds in becoming so (i.e., dissociated
from all things).' This interpretation seems to be a little far-fetched.

18. Chetasa indicates upadhibhutena, for previously, Jiva was without
upadhi. Pranasthaneshu implies Indriyagolokeshu or those vital parts
which constitute the seats of the senses. Chetana does not, I think, mean
'consciousness.' It implies mind.

19. Causes them to grow. I do not follow Nilakantha here.

20. Nilakantha points out that one of the cha's indicates the reason or
cause. Hence, the use of 'therefore' in the text.

21. Vikrita does not necessarily mean degraded. It implies 'changed or
altered.' Jiva, who is pu