Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

It should be noted that of the six ingredients, that which is called ‘ Tejas ’ is generally rendered either as ‘ light ’ or ‘ heat. ’ Properly speaking, ‘ Tejas ’ is ‘ energy. ’ The fact is, Light and Heat are convertible terms ; in such a connection, what is meant is Fire— T.

p. 766

CHARAKA SAMHITA

Creator, called Brahman, otherwise named the Grandsire of all creatures).

In Purusha the manifestation of the- Inner Self is the Mind.

He who is Indra in the universe is Consciousness in Purusha.

Corresponding with him that is Aditya (in the universe) is the faculty called Adana in man.*

Corresponding ftflth Rudra (of the universe) is Wrath in man.f

Corresponding with Soma (of the universe) is Satisfaction (or cheerfulness) in man.J

Corresponding with , the Vasus is Pleasure (or Happiness) in man.§

* Indra is the chief of all the deities. He is at their head. In the world of man, Consciousness is at the head of all the faculties, the true theory of the mind being that Consciousness is the substratum on which all the faculties exist. It is co-extensive with all the faculties. It is im¬ possible to know without knowing that we know ; or recollect without knowing that we recollect.

‘ Aditya ’ means Surya or the Sun. It is so called because of its taking or sucking up all juicy matters. Corresponding with Aditya of the external world is the Power in man to assi¬ milate diverse substances into his system or organism. The mental faculty called Perception, taken>ith the physical power of assimilation— constitutes what the Rishi calls ‘ Adanam.’ Some texts read ‘ Adityah ’ in the plural, as there are twelve Adityas in all. The powers of assimila¬ tion may be regarded to be many.— T.

t Some texts read ‘ Rudrah ’ and 1 Roshah. ’ There are,, in Hindu mythology, eleven Rudras. They are all parts of the deity of destruction, viz , Rudra, otherwise called (Jiva or Mahadeva. 1 Roshah ’ in the plural would rrfean the diverse kinds of of angry feelings.— T.

X 1 Shoma ’ is Chandra or the Moon. It is the symbol of mildness and contentment and satisfaction and joy. ‘ Prasada ’ may be rendered as contentment, or satisfaction, or joy, or cheerfulness. It is milder than what is called pleasure. — T.

§ The Vasus are eight in number. They are supposed to preside over the pleasures of life, and everything that contributes to pleasure or happi¬ ness. For this reason, the word ‘ Vasu ’ in the singular is often used as

CHARAKA SAMHITA. 7$7

Corresponding with the A$wins (in the universe) is Beauty (in man).*

Corresponding with Marut (of the universe) is exertion (in man.)t

Corresponding with the Vigwedevas (of the universe) are all the senses (or organs of knowledge) with their several objects.^ the equivalent of wealth and all kinds of valuable possessions, inas¬ much as these are supposed to be the means of bringing about pleasure or happiness. — T.

* The Agwins are twins. They are the offspring of Lakshmi or £ree herself while she took the, form of a mare. The Agwins are celestial physicians. At one time Indra refused to drink ‘soma’ with them in sacri¬ fices. Feeling their exclusion keenly, they came to the Rishi, Chyavana, who had become very old and decrepit. They offered wealth and beauty to the old Rishi if he could induce or compel Indra to admit them to the soma-drinking circle. Chyavana, puissant in penances, forced Indra to admit the Agwins to an equality with the other gods. Health and beauty are derived by man from the Acwins. — T.

t ‘ Marut ’ is the deity of the wind. In Hindu mythology, Marut, when born in the womb of Aditi, the mother of all the deities, inflamed, in consequence of his strength and prowess, the jealousy of Indra. The latter, fearing Marut, cut him, .while he was still in the form of a fcetus, into fortynine parts. Hence, when Aditi was delivered in time, she gave birth to nine and forty Maruts. These powerful gods all became com¬ panions of Indra and served hi n loyally in all his battles with the

Asuras and the Danavas. Marut (or the Maruts) correspond with Exertion in man. All exertion, again, is the direct result of the wind in the human system. Hence, from both the mythological and the physiological view of the matter, there is a propriety in representing Exertion in the human system (both bodily and mental) as corresponding with Marut or the Maruts. — T, t The Vigwedevas are a class of inferior deities. Sacrifices are direct¬ ed to be performed everj’ day in honour of these gods. The peculiar feature of these sacrifices is the offer of food and drink to guests as also all creatures of the world such as beasts and birds, including the spirits of the dead. The senses require to be gratified. Indeed, the pro¬ per gratification of the senses is a -.high duty. Probably, the senses are, therefore, regarded as correspnding with the Vigwedevas— T.

p. 768

CHARAKA SAMHITA.

Corresponding with the Darkness (of the external universe) is the Ignorance (of man).

Corresponding with the Light (of the external universe) is the Knowledge (of human beings).

Corresponding with Heaven and the like (of the external universe) is the residence of man within the mother’s womb.

Corresponding with the Krita age is the period of Infancy and Boyhood.