Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

* It should be borne in mind that in verses 54 and 55 the Rishi has pointed out the inconsistency in which they are involved who, while denying the existence of a connecting Self, believe, nevertheless, in rewards and punishments either in heaven or hell or in the next phase of existence. If the deniers of Self urge that heaven and hell are mere fancies and that the next phase of life does not exist,— that, in fact, if acts attach themselves, as regards their consequences, to the actors, — it is in this life that they do so ; the Rishi’s answer to them is this : things or states of existence are, according to you, exceedingly transitory, more so than the twinkling of the eye. This is what you say, for there is no connect¬ ing Self between successive states of being. (The reference here is to the theory of ‘ Kshanika Vijnana,’ that is, successive appearance and disappearance of ideas and of all things.) Nor do things or states of existence, when they once go away or disappear, come back or re-appear. The conclusion, therefore, says the Rishi, is inevitable that acts being destroyed, their fruits would not attach to any one, including the doer himself. The concession, therefore, made by these philosophers, does not help them at all. Hence, the Rishi’s conten¬ tion becomes true, viz., that acts, ir. respect of their fruits, attach to him who does them. — T.

CHARAKA SAM HIT A.

p. 13

the truth, therefore (it should be accepted that) he who is called Purusha, and who is Eternal, is the cause (of all acts) who enjoys and endures the consequences of acts. The Cause (actor) being present within the body, consciousness, memory, acts, fruits of acts, and migration into other bodies, attach to creatures. *57'58

The Supreme Soul, in consequence of its Eternity, has no birth. But Purusha, who is called an aggregate (of the four and twenty principles already named), has birth in consequence of heedlessness, desire and hateful acts."9

The Self is Knower. In consequence of his union with organs, his knowledge springs. When those organs become stained or are not united with him, knowledge does not arise.60

Of one competent to behold, no vision arises in a stained mirror, or in turbid water. After the same manner, if the mind happens to be obstructed (by impediments), no knowledge can arise. f61

*j£The opinion of those who are conversant with the truth is that he that is called Purusha is eternal ; it is he that eternally connects together the different conditions of existence ; all else is transitory. Hence, acts done attach themselves, as regards their fruits, to the actor both in this life and the next phases of existence. If an eternally connecting Self were not existent, acts would be done by one person and their fruits enjoyed and endured by another. The three and twenty principles, less the twentyfourth which is Self, constantly change. J If those three and twenty only had constituted a living creature, the inconsistency could not be avoided of one aggregate doing an act and another enjoying or enduring its consequences. The necessity of the Self being eternal and standing as the connecting link, is thus shown. — T.

t The Supreme Soul has existed from Eternity and will exist to Eternity. It has no birth , or origin. As regards Purusha (he that lies or exists in a 1 pura ’ or tenement), he has birth, that birth being brought about by heedlessness or ignorance, by desire, and by hateful acts. When Purusha, i. Chit encased in a fleshy tenement, succeeds in dispelling ignorance and attaining to true knowledge, in mastering desire and abstaining from acts, he succeeds in obtain¬ ing Emancipation, that is, in reverting to his original nature which is nothing else than that of the Supreme Soul. Forgetfulness of its real nature, or the action of Avidya (wrongly rendered ‘ Ne-Science ’ by Professor Max Muller) brings about the birth of Chit, that is, its investment with the three and twenty principles. Chit thus invested, or Purusha, is thus an aggregate or conglomeration.

The ‘ Karanas ’ or organs are both internal and external. The external ones

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CHARAKA SAMHITA.

The Karanas (or organs of action mental and physical) are Mind and Intellect and the. organs of apprehension and action. Action is the result of these coming into contact with the doer. So also are pleasure and pain, and all knowledge.*62

The aggregate of four and twenty principles that is called ‘Bhutatman’ (or Purusha, or Jiva-Soul, or Self), is never able to do anything alone (or unassisted).

Neither can he enjoy or endure the fruits of action alone.

From contact springs everything.

In the absence of contact nothing can be.f63

No born thing can be alone. Nor can it be without an ori¬ ginating Cause.

A born thing cannot, also, transcend its own nature of quickmutation.}64 are the senses ; the internal ones are manas (mind as understood in its limited sense) and buddhi.