Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna
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The translator’s English as printed (Avinash Chandra Kaviratna). The original-language text is not held; names are romanised as the translator printed them.
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ABSTRACT OF CONTENTS.
In that portion of Lesson I which is contained in this fascicule, the Rishi answers the remaining questions about Purusha. Many philosophi¬ cal observations occur of deep import.
The principal topics discussed are characteristics of the Supreme Soul when invested with a body, the characteristics of Manas (Mind), the chief cause of sorrow, the means of destroying all sorrow, the effects of the loss of understanding, the causes of disease, the causes of happiness and misery, Yoga and Emancipation, the supernatural possessions of Yogins, the causes that lead to Emancipation, conser¬ vation of Memory, the eight causes that lead to the strengthening of Memory, Memory the road to Emancipation, Renunciation, &c. It is impossible to understand these topics and their connection with one another without carefully going through the successive aphorisms. Many of the aphorisms are exceedingly terse. They are almost unintelligible without the aid of full comments. Accordingly, an endeavour has been made to explain the aphorisms in notes which, it is hoped, will repay perusal.
Lesson II begins in this fasciculous. Observations on the circum¬ stances that lead to procreation. Propinquity of relation between a man and a woman is unfavourable to procreation. The Rishis, it seems, fully knew the principle affirmed by Darwin.
CHARAKA SAMHITA.
p. 19
The vital breaths called Prana and Apana, the opening and closing of the eye (and other similar motions), the period of time called Life, the movements of the mind, the passing of the mind from one sense to another, the despatch of the mind (to a parti¬ cular object), and holding the mind thereto.76
Sojourns (of the mind) to other places in dreams, as also the / acceptance of death, the perception by the left eye of objects seen / by the right eye.77 P
Desire, aversion, pleasure, pain, will, consciousness, apprehension, ^ understanding, memory, and the idea of personal identity, — theseY-'" are the indications of the Supreme Soul (when invested with a body).78
Since these are regarded as the indications of the living (or Jiva-Soul), the great Rishis have said that these do not belong to the dead.78
Upon the soul leaving it, the body becomes an empty tenement, reft of consciousness. In consequence of the five primal elements only remaining as the residue, the living (or Jiva) soul is said (when death ensues) to have attained to fiveness.*8o
Avyaktadini bhutani vyaktamadhyani Bharata,
Avyaktanidhananyeva tatra ka parivedana.
meaning 1 Bhutas or living beings have the Unmanifest for their beginning, are Mnifest in the middle, and become Unmanifest once again at the end (that is, after death).
Birth and death are for those that are subject to pairs of opposites, and that are devoted to selfishness. They that are above these, transcend birth and death, i. e., become Emancipate or revert to their own original nature of purity and immutability. The idea of the ‘ Para ’ or the ‘ Highest ’ being im¬ mutable is firmly fixed in the Hindu mind. Change must either be (as Plato observes) for the better or the worse ; if he changes for the better, ‘ para ’ was no ‘ para ’ (highest and most perfect) before ; if for the worse, ‘ para ’ ceases to be so afterwards. — T,
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