Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

* In the first line of verse 65, the distinction conceived is between ‘ Anadi Purusha,’ meaning that Purusha who is without birth, and ‘ hetuja Purusha,’ meaning that Purusha who is born of a cause. In other words, the Supreme Purusha is distinguished from ‘ raci-samjnaka Purusha,’ that is, the Purusha who is the result of a combination of the four and twenty principles. By ‘ sat ’ is meant anything that is ever-existent, as distinguished from 1 asat ’ or not unexisient, that is, transient. Only the Supreme Soul is ‘ sat,’ without cause, im¬ mutable and eternal. All else is otherwise. ‘ Nitya ’ primarily means immutable ; hence eternal, for immutability connotes the idea of eternity, all mutable things being transient. ‘ Sat,’ otherwise called ‘ That,’ being immutable, is unseizable i6 charAka SAMHITA

That Self who is Kriower of kshetra (matter and its manifesta¬ tions).^ unmanifest, eternal, all-pervading and immutable.

All else is manifest This last is, again, of two kinds.

Everything that is capable of being seized by the senses is manifest and perceptible.

All else is, again, unmanifest, being seizable by indication'though beyond the keen of the senses. *67-68 by anything mutable or with the aid of anything that is. All that we can say of it is ‘ That,’ meaning that we cannot ascribe to it attributes. It is frequently spoken of as ‘ Nirguna,’ i. e., without attributes. It is unmanifest and unthink¬ able. All else is manifest and thinkable. By ‘ unmanifest ’ is implied incapa¬ city of apprehension by the senses and the mind. — T.

* In verse 66 the Rishi has explained what is 1 avyaktam ’ (unmanifest) and what ‘ vyaktam ’ (manifest). ‘ Avyaktam ’ (in 66) is meant to be applied to the unborn Purusha, that is, the Paramatman (Supreme Soul). Here (in verse 67), it is the ‘ Kshetrajna-atman,’ or the Jiva-Soul, that is called ‘ avyaktam ’ (I take the reading to be 1 avyakta-atman, etc. Gangadhar, reads ‘ avyaktamatma etc.’ This is ungrammatical. To avoid, however, the ungrammatical construction, he is obliged to take the word 1 avyaktam ’ as standing by itself and signifying the ‘ Pradhana ’ of the Sankhya system. Even then, the subject would be without a predicate). The Rishi next (in the second line of 67) indicates what is ‘ vyaktam.’ According to him, everything differentiated from the Jiva-Soul is ‘ vyaktam.’ This, it is again said, is of two kinds, viz., all that is cognizable by the senses and all that is beyond the ken of the senses but capable of forming the subject of inference. This latter is also called ‘ avyaktam,’ though included in ‘ vyaktam.’ Taking all the verses together (65 to 68), the result is this. The Universe consists of :

MANIFEST

(everything having cause or birth).

UNMANIFEST (unborn Purusha in ihs uninvested and vested state, z. e., the Supreme Soul and the Jiva-Soul).

Cognizable by the Senses

(the five original prin¬ ciples of ether and the rest as also their attri¬ butes of sound and the rest), or Aindriyaka.

Not Cognizable by the Senses.

(z. e., conceivable though not perceptible) or Atindrivai This includes five tanmatras (or finer principles ) and the whole range of mental phenomena.

The above, it seems, is how the Rishi wishes to distribute the sum total of things constituting the universe. — T.

CHARAKA SAMHITA.

[7

Ether and the rest, Intellect, the Unmanifest (meaning Pradhana or Self), and Consciousness (of self), forming the eighth, as also modifications numbering sixteen, have been laid down as constituting the nature of created beings.

The. five organs of knowledge and the five organs of action, with mind, the five objects of the senses, — these have been styled as the Modifications. All these, with the exception °f the Unmanifest, have been referred to as Kshettra. The Rishis understood the Unmanifest as the Knower of this Kshettra.*69-71

Intelligence springs from the Unmanifest ; from Intelligence springs Consciousness (of self). Even this is said. After this, Consciousness apprehends ether aud the rest in their order.'*

Then is Purusha said to be complete, :full-limbed, born and de¬ veloped.

When dissolution comes, he is once more dissociated from these entities_whose union with him is the result of desire.78

It is from the Unmanifest that Purusha attains to the condition of being Manifest, and from the condition of being Manifest he once more reverts to that of being Unmanifest.

Affected by Rajas (Passion) and Tamas (Darkness), Purusha is continually revolving (in a succession of birth sand deaths) like a wheel.'4

Birth and dissolution are theirs whose attachment is great to