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.
In verse 61, for ‘ samklipto ’ some texts read ‘ samklishte.’ The reading ‘ Tadvat ’ is erroneous. It should be ‘ Yadvat.’ — T.
* ‘ Manas,’ * buddhi,’ ‘ buddhindriyani,’ and 1 karmendriyani,’ that is, Mind, Intellect, the organs of Intellection (or sense or apprehension), and the organs of action, {viz., arms, . feet, etc.), are called ‘Karanas.’ The word ‘ Karana,’ literally', means that by which anything may be done. 1 Manas ’ is mind as understood in Hindu philosophy. ‘ Buddhi ’ is Intellect or Understanding, that is, the higher powers of mind as it is understood in European philosophy. The organs of ‘ Buddhi ’ are, of course, the five senses. The organs of ‘ Karma ’ or action are the arms, the feet, the apparatus of speech, the anal canal, and the organ of generation.
Purusha is doer ; unless, however, he comes in contact with the ‘ Karanas ’ there can be no action, no ‘ vedana,’ i. e., feeling (of pleasure and pain), and no ‘ buddhi,’ meaning knowledge, i. e., ideas or notions. — T.
t The word ‘ Bhutatman ’ implies ‘ Purusha,’ or ‘ Jivatman,’ or the Chit ininvested with the three and twenty principles. It is distinguished from ‘ Paramatman ’ or the Supreme Soul. What is stated here is that, as everything flows from a contact between Purusha and the Karanas, the former, if alone, cannot do anything or enjoy or endure the fruits of any action.— T.
J ‘ Bhava,’ from the root ‘ bhu ’ which means ‘ to be,’ implies or includes every born thing, that is, everything which has an origin. As such, it is distinCHARAKA SAMHITA.
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That Purusha who is without birth (or beginning) is immutable. That, however, who is born of a cause, is of an opposite nature (i. e., mutable).
Anything existent, which is without cause, is immutable ; that which springs from a cause is otherwise.65
Verily, in consequence of its immutability, that (existent thing) is incapable of being seized by the aid of anything born. Nor can it even be known by the aid of anything born.
That is unmanifest and unthinkable. All else is manifest.*66 guished from that which has no origin, viz., the Supreme Soul. What is stated here by the Rishi is that a thing born can never be alone. As it cannot be 1 ahetuka,’ that is, without an originating cause, it must be regarded as springing from another. It may, again, be itself the cause of another thing. This other, as an effect, should be regarded as already dwelling in the cause ; for effect i§ only another condition of the cause. A thing born can never exist without being connected or related with others. This relation may be that of union, or juxtaposition, or opposition, etc. The Rishi concludes with the statement that a thing born can never transcend its own nature which is mutability. The mutations happen quickly, more quickly, in fact, than the twinkling of the eye. Growth and decay, which, of course, imply mutation, are the law of being. The human body undergoes change at every instant of time. The illus¬ tration is often given of the flame of a lamp. Apparently steady and unchang¬ ing, the flame is, in reality, the result of the combustion, in quick succession, of particles of oil drawn up to a particular point by capillary attraction. It is curious to see how Gangadhara errs in explaining the last line of the last verse. There are three assertions independent of one another. A thing born cannot exist alone ; a thing born cannot be without cause ; and, lastly, a thing born cannot transcend its own nature, which is quick mutability. Gangadhara takes the last statement as giving the reason of the first. This is erroneous. — T
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