Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

The first difficulty is about the masculine pronoun ‘ sa.’ To what does it refer ? Gangadhara takes it as 'implying the Self cased in the four elements in their subtile forms. This can scarcely be correct ; for the statement that the Self cased in the elements in their subtile form goes into diverse bodies upon the Self going into them ’ would be tautoligical. Hence, ‘ sa ’ should be taken as standing for 1 the case consisting of the four elements in their subtile .form,’ or what is called ‘ the lingacarira.’ The meaning then becomes clear, (atmani yati sati, sa aparaparani &c.( yati). The words ‘ 5tmani yati sati '■ may also be taken as implying 1 upon the body being dissolved.’ ‘ Atman ’ is frequently used to signify the body.— T.

CHARAKA SAM HIT A.

p. 709

It Is well-known that the form of the four elements whichi have acts for their origin is the especial form (of the foetus). From the mind (of the being as existing in a previous life) is the especial form of the mind. Those distinctions which occur as regards features and the understanding, have Rajas (Passion) Tamas (Darkness), and acts as their cause.*56

The Self is never dissociated from those subtile elements which transcend the senses. Nor is it dissociated from acts, or mind and understanding, or Consciousness and the mani¬ festations of consciousness.-)-56

* What is said here is that the: four elements which are derived from the acts of previous lives give form to the foetus, the earth (in its subtile; form) creating the gross earth that clothes it, the water (in its subtile form>) creating the gross water in it, etc., etc. Having accounted for the material case, the Rishi explains that the mind is derived from the mind of the being as it was in the previous state of existence. The theory is that after the dissolution of the gross body, the subtile body remains with the mind, etc. This subtile case, with the self, enters into the womb and penetrates the seed which is a mixture of blood and semen. The subtile elements develop their grosser forms ; the mind develops the mind of the being that is reborn.

The distinctions in features and understanding are due to the attributes of Rajas and Tamas and acts. As long as there is Rajas (passion) and Ta?nas (darkness), there must be acts. Acts, again, develop Rajas and Tamas. The attribute of Sattwa leads to Emancipation from rebirth. It is true, there is no man without some measure of Sattwa, but then the tendency of Sattwa is always to diminish acts and lead towards Emanci¬ pation. Hence, Sattwa is really not an agent in rebirth or in determining the features, etc., of a being that takes birth. — T.

+ 1 Acts ’ imply the unexhausted acts of previous births. Besides the four elements in their subtile form, the other things that are always (meaning till Emancipation) attached to the Self are Consciousness and those which are the modifications of Consciousness, viz., the five organs of knowledge, the five organs of action, and the five objects of the organs of knowledge. The last five are sabda (sound), sparca (touch), rupa (light), rasa (juice or water), and gandha (scent). According to the Sankhya philosophy, the three sets of five or fifteen, mentioned last, all spring from ‘ AhankHra 1 or Consciousness, which itself springs from ‘ M.ahattattwa ' or Intelligence. — T.

CHAR AKA SAM HIT A

The mind is always associated with Rajas and Tamas. In the absence of Knowledge, all the faults are there. The Mind with the faults, and acts endued with strength (to produce fruits), are causes of (the Selfs) goings out and comings in.87*

Agnivega asked, — Whence are diseases ?

What is their alleviative ?

What is the cause of joy, as also of grief ?

By what means can the ailments of the body and the mind be so cured as not to re-appear ?38

Punarvasu said, — The causes from which all ailments spring are three. Faults of judgment, absence of harmony between the senses and their objects ; and the effects of time, numbering the third.

There are three means of alleviation also, viz., harmony (propriety) of judgment, harmony between the senses and their comes in, Emancipation cannot be achieved. 1 All the faults ’ implies

* The mind is always associated with the attributes of Rajas and Tamas. Unless and until these two attributes fall off, and Sattwa (goodness)