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.
that (viz., the food thus taken) arises a juice which is call Aharaprasada, or food-substance, as also a refuse called dregs or dross.
“ From the Refuse arise urine, sweat, fasces, wind, bile, and phlegm ; as also those excrements which have for their sources the ears, and eyes, and nose, and mouth, the hair cells of the body, and genital organs, and such limbs of the body as hair, beard, bristles, nails, etc.
“ From, however, that juice which springs from food, grow the fluids, blood, flesh, fat, bones, marrow, vital seed, and that which has been called ojas ; as also those substances that are requisite for the functions of the five senses. These latter are called the essence of the cihatus. From the same source grow the joints of the body, the ligaments, wings and feathers, and other limbs, etc.’’
It would thus seem that the hair, the bristles, the extremities of the nails, etc., are all produced from ‘ Annamala ’ or the Refuge or dross or dregs into which food passes after yielding ‘ Aharaprasada ’ or -food-substance.
‘ Annamala ’ produces other ingredients of the body besides hair, etc. These are all mentioned in the passage extracted above from Sutrasthana. Gangadhara explains the word ‘ Annamala- dravaguna ’ wrongly. He is silent about the word ‘ guna ’ which means product or result. The Bengali translators also have misunderstood the words. * Body invested with the senses’ includes the hair, etc., and the other products of ‘ Annamala,’ but these latter are not sensitive. — T.
* Having said that sensations have for their abode or refuge the mind, and the body invested with the senses, excepting such parts or appendages as arise from the food- refuse, the Rishi proceeds to say that in Yoga and Emancipation, there is a complete absence of all sensations. Yoga has been defined to be ‘ chittavrittinirodhah,’ i. e., a suspension of all the functions of the mind. Yoga, of course, is an absolute concentration of the mind, implying its total withdrawal from all external objects. In su<;h.
p. 686
CHARAKA SAMHITA.
Happiness and misey flow from a union of objects and the senses, the mind, and the Soul.
In the absence of all exertion, when the mind is in perfect tranquillity, and when one rests on one’s Self, both ( viz., happi¬ ness and misery) cease, and one attains to perfect Self-control.
Even this state (of perfect Self-control) is what Rishis conver¬ sant with yoga, call the yoga of embodied beings.115-48
Entrance into Self, true knowledge of all objects, accomplish¬ ment of acts by fiats of the will alone, unimpeded vision, un¬ impeded hearing, unobstructed memory, wealth of beauty (in respect of the body), and the power of making oneself invisible at will, — these, it is well-known, are the eight kinds of super¬ human powers possessed by Yogins.
These powers arise from a life that rests on the principle of unmixed Goodness. *147-48 a state there is no sensation, for to one in yoga, external objects are as not. Yoga leads to Emancipation, or that state in which the Self exists in the Self. It implies the non-existence of the body. Of course, the Rishi speaks here of the condition of those who are ‘ Jivan-mukta,’ /.<?., Emancipated in life ; in other words, of those who withdraw themselves from all external objects and are in ‘ Samadhi ’ for hours together. Those who can thus re¬ main in 1 Samadhi ’ for hours together are said to be ‘ Jivan-mukta.’ — T.
* It is extremely difficult to render these words into English which relate to the powers acquired by yogins through emancipation from the attributes of Passion and Darkness and dependance on the attribute of pure Goodness. ‘ Aveca ’ means penetration. By withdrawing the mind from all external objects, one succeeds in entering one’s self. The yogin, in ‘ Samadhi,’ enters his own Self. He can also enter into another person’s Self. This capacity to enter into the Self is called * aveca.’ True knowledge of all external objects is acquired by yogins. This knowledge is not the result of observation and reflection, but of inspiration or inward light. It is said
CHAR AKA SAM HIT A
68 7
Emancipation, it is said, consists in freedom from rebirth due to absence of passion and darkness, the exhaustion of all serious (or significant) acts, and dissociation with the contact of acts.* 14>
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