An English Translation of the Sushruta Samhita, Vol. II — trans. Kaviraj Kunja Lal Bhishagratna (1911)
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The translator’s English as printed (Kunja Lal Bhishagratna). The original-language text is not held; names are romanised as the translator printed them.
Chap. I.] SARIRA STHANAM. Up
which specifically forms the object of a particular sense organ, cannot be perceived by the other. We see a flower with the eyes and not with the nose. 15.
The Science of medicine does not lay down that the self-conscious Selves (Kshctrajna) are all pervading, but on the contrary it asserts that they are real and eternal and are born in the planes of divine, human or animal existence according to their good or evil deeds in life. The existence of these self-conscious entities can be ascertained duly by inference inasmuch as they are extremely subtle in their essence. The self-conscious self is possessed of infinite consciousness, is real and eternally subject to the process of being evolved out into a finite, organic individual through the dynamics of the combined sperm and ovum. The view is further corroborated by a dictum of the Sruti which holds that Parusha (individual) is nothing but a combination of a self-conscious self and the five kinds of matter (Mahabhutas) formed into an organic body. This Purusha or individual, which is called Individual of action (KarmaPurusha), falls within the scope of the science and art of medicine.* 16 — 17.
* Here lies the difference between Sankhya and Ayurveda. While the former discourses on in material character of the soul, the latter commences to discuss on the questions how the material environment in which the soul is said to inhabit is evolved, and how the inclusion of the spiiilual within the material organism is effected.
Hence Sus'ruta's Physiology, like that of Charaka, is in the strictest sense of the word molecular and his science of life is an attempt at explanation of consciousness from the materialistic standpoint, which agrees with the views of modern westein science. Intellect according to Sus'ruta is material and belongs to the same category which the Sankhya system of philosophy in its explanation of evolution enumerates originr.lly as seven. The soul, according to Sus'ruta, is an independent existence and is often associated with what is called life. Where there is life, there is a soul, and it is not everywhere the same. The soul in Sus'ruta is individual
I20 THE SUSHRUTA SAMHITA. [Chap. I.
The attributes of an organic individual : — Longing for pleasure, shunning of pain, enemity, energetic undertaking of work, respiration (Prana\ emission of flatus (Apana), closing and opening of the eytfids, intellect (Vuddhi), sentiment (Manah), deliberation, discretion, memory, knowledge of art, perseverance, sensation and perception, are the attributes of an organic individual. i8.
Distinctive features of the different classes of mental temperaments :— An absence of all killing or hostile propensities, a judicious regimen of diet, forbearance, truthfulness, piety, a belief in God, spiritual knowledge, intellect, a good retentive memory, comprehension, and the doing of good deeds irrespective of consequences, are the qualities which grace the mind of a person of a Satttvika temperament. Feeling of much pain and misery, a roving spirit, noncomprehension, vanity, untruthfulness, nonclemency, pride, an over winning confidence in one's own excellence, lust, anger and hilarity are the attributes which mark a mind of the Rajashika cast. Despondency, stupidity, disbelief in the existence of God, impiety, stupification . and perversity of intellect, lethargy in action and sleepiness are the qualities which mark a mind of a TatmasMka stamp. 19,
The distinctive traits of the five material of Elements of the world :—
The properties of Akas'a (ether) are sound, the sense of •hearing, porosity and differentia evolution of the veins, ligaments etc. into their characterised species (Viviktatd.)
tifsi'T g^^; ^"^ takes cognisance of sorrow, disease and death by its union with the body ( q< JTfliJ^ aflft ^J^Wfq: ^^^ ?gi'^% )• Hence the living frame together with the soul that ia said to inhabit it forms the subject-matter of Ayurvedic medical treatment. Ed.
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