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span of life is already fixed or predetermined. For inspite of remedial measures, people are bound to die.I
Indu thinks that in this case daiva is stronger than puruşakāra. According to him the Daiva karma is twofold-(a) Niyataphala i. e. when the result is certain. This is possible when the Daiva is strong. The Aniyataphala when the result is uncertain. This happens when the Daiva is weak. In this case the paurușa or the human exertion resists the fructification of Daiva. In view of the above facts, death is considered to be twofold in nature, namely- kālamrtyu- i. e, death at the appointed hour and the akālamặtyu i. e. death at any moment, that is untimely death. In the latter case the Daiva is comparatively weak. The cause of death is karma of which the fructification is not certain ( Aniyataphala ). Indu says that medical science has no controlling hand in the case of timely death but it can certainly interfere with cases of untimely death.
Dhanvantari2 says that in the view of the Vedic Rșis Kālamệtyu or timely death is one only but akalamstyu or untimely death is said to be of one hundred kinds. The term one hundred, remains here for an indefinite number and untimely death which has nothing to do with the expiration of the fixed term of life, may be of different kinds.
We shall find later on in the course of our investigation that the ancient Buddhists held that death is of four kinds-The truth is that there is such a thing as akālamệtyu and in the Vedas we read about injunction for or destruction of enemies. On the other hand there is similar prohibition not only for suicide in the Dîrghapravāsa yajña as well as for longevity in the mitravindayam
jña.
1. Aştirgabrdaya by Vágbhatta, Vol. I. page 86. 2. Dhanvantari quoted in the commentary of Așţănga brdayar by the Commentator, Lalachandra Vaidya
‘एकोत्तरं मृत्युशतम् अथर्वाणः प्रचक्षते ।
: Silattig : 5141:, I r4a: EUA: 11
