Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

In that last stage of Renunciation, all Consciousness with its roots, and all "desires, in consequence of true knowledge, are •completely exterminated.*161 that ‘ Nor is ail’'' this Self,’ the reason being ‘ Kritakataddhi,’ meaning 1 for it is created.’ For all that, ‘the idea, arises: of Selfness in it,’ implying that although all this is really not Self, yet it is taken as either Self or, belonging to the Self. He takes care, however, to add that this erroneous idea- arises only till one attains- to the- true understanding. It is by the aid of that true understanding that one realises the truth, viz., ‘ naitadaham- 1 and ‘ naitanmamacha,’ meanining ‘ this is not Self ’ and ‘ this is not of Self.’ When these truths are realised, the Self or Knower transcends everything, that is, experiences its own exalted position. — T.

* r am not certain that I have understood the sense of this verse correctly. Gangadhara indites a learned note of about 17 quarto pages on this verse. Lt is difficult to catch his meaning, if, indeed, he has a meaning to convey.

‘ Vedana ’ in the first line does not certainly mean ‘ misery ’ or ‘ pain ’ as, he would explain, but Consciousness, or, rather, the ideas of which weare conscious, or the sum total of our knowledge. ‘ Samajna ’ is-, used here for implying ‘desire’ or ‘wish.’ ‘ Jnana-Vijnanat ’ is used for indicating the true knowledge which is not dependent on the senses or. experience. What the Rishi, therefore, says here is this : when the Soul apprehends that ‘ this is not I ’ or ‘ this- is not of me,’ (as explained in the previous verse), it transcends everything ; in other words, it returns to its own true nature. This is further explained in, verse 161-. When this last stage of ‘ Sanyasa ’ or Renunciation is reached, all knowledge derived from experience, and all desires, cease; What remains is Pure Knowledge. In our present state of being, Jnatri (knower), Jneya (the object known), and Jnaana (know¬ ledge) exist. When the Soul returns to its true nature, that is, is divested ofthe senses, the mind, and the understanding, the distinction between knower, known, and knowledge disappears. What remains is knowledge without ther consciousness of knower and known, for knower and known then disappear,, these being, dependent on such experience as is supplied by the senses, etc. — T..

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CHARAKA SAMHITA

After this, the Jiva-Soul, becoming identified with Brahma, cannot be known as such, having been divested of all ideas of experience. It leaves no sign (of its individual and separate existence).164

Brahma is the goal of those who are conversant with Brahma. That is indestructible and without attributes. The knowledge of those who are conversant with Brahma is concerned with Brahma. One that is not conversant with Brahma is unable to attain to that knowledge.*168

( Here is a verse. )

Three and twenty excellent questions, regarding Purusha, have been answered by the truth-seeing (Rishi) in this Lesson on “ How many kinds of Purusha are there.’1

Thus ends the Lesson called “ How many Purushas are there” in the division called Qarira, of the treatise by Agnivega as revised by Charaka.

* When the Jiva-Soul attains to or becomes identified with Brahma or the Supreme-Soul, it becomes divested of everything that is dependent on experience, i. e., the senses, mind, etc. Its indications, ‘ chinhas ’ or ‘ lingas,’ cease. According to the Nyaya philosophy, the ‘ lingas ’ of the atman (Jiva Soul) are desire, aversion, and will, and pleasure and pain, and cognitions (Ichccha-dwesha-prayatnah sukha-dukha jnanani). These drop off when the Soul returns to its own original nature. — T.

LESSON II.

We shall, after this, expound the Lesson called “ That relat¬ ing to unlike clans,” in the Division called Qarira.

Thus said the illustrious son of Atri,*1