Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

‘ Jivasprik ’ signifies ‘ that which touches Jiva or Self.’ The idea is that Manas (Mind), as. it were, touching Jiva with one hand, extends the other for touching all the incidents of the body derived from the sources indicated. In other words, Manas binds Jiva to the body.

‘ Yasmin etc.’ introduces what Jiva is commonly regarded as losing when Manas is about to depart. If Jiva were unconnected with Manas, it would not then undergo such changes for the worse when Manas would be on the point of departing.

‘ Apagamanapuraskriti ’ implies ‘ having Apagamanam, that is, flight or departure, before it.’ Hence, the compound means the nearness or approach of dissolution of the body, or death.

When the flight of Manas from the body or the dissolution of the latter is at hand, Jiva is seen to undergo extensive changes for the worse ; first, its ‘ cila,’ meaning character or disposition as dependant on or evidenced by external acts, becomes altered for the worse.

‘ Bhakti ’ also, at such a time, falls off, meaning that Jiva no longer displays ‘ Bhakti ’ or devotion to piety, etc. Indeed, when the Mind is about to take leave of the body, Jiva no longer performs his usual duties of worship and homa, etc. He abstains from the usual rites of cleanliness and purity ; and is not circumspect about clean or unclean food. Generally speaking, he no longer attends to those acts and exercises of piety upon which his religion

CHARAKA SAMHITA.

p. 727

'Without doubt, with that particular Manas with which this one (i. e., Jiva) owns a predominance of connection, the connection continues throught the second (or next) life.

When Jiva becomes united with that pure Manas, he taking his next birth, remembers the acts and incidents of the pre¬ vious life.

Verily, all remembered knowledge belongs to Jiva (or Self). In consequence of the connection with that Manas, it (z. e., such knowledge,) follows (in the wake of Manas).

Aided by this knowledge which always follows in the wake of Manas, Jiva may become a Jatismara (rememberer of the acts and incidents of previous lives).

Thus ends the exposition of Sattwa or Manas.21*

‘ Indriyani upatapyante : ’ this implies that the senses are afflicted ; Manas it is that makes the senses seize their respective objects. Accordingly, when Manas is about to depart from the body, the senses begin to fail in respect of their duties or functions. The eye sees not, or sees wrongly ; the ears hear not, or hears what is not ; etc. These instances of errors and incapacity are called ‘ Arishtas ’ or omens indicating dissolution of the body at no distant period. — T.

* • Yena ’ has reference to ‘ Manasa,’ and not to ‘ gunena ’ as Gangadhara explains. The fact is, the mind has been described as of three kinds, viz., pure, pervaded by passion, and pervaded by darkness. What the Rishi says here is that the particular mind by which Jiva happens to be dominated in one life comes back to him in the next life. If it is a pure mind by which Jiva happens to be dominated in one life, he is sure to have a pure mind in his next life. The same is the case with minds of the two other descriptions.

‘ Prayatobhuishtham ’ implies predominance of connection. ‘ Ajatau,’ qualifying ‘ dwitiyayam,’ means ‘ from the moment of birth, and necessarily to the time of death.

As a consequence of Jiva’s having a pure mind, he is able to recollect the acts and incidents of his previous life or lives.

‘ Smartam hi jnanam atmanah Gangadhara has totally misunderstood this and the succeeding part of the aphorism. Having said that Jiva remembers the acts and incidents of a previous life in consequence of obtaining again a pure mind, the Rishi explains that the remembered know¬ ledge belongs to Jiva or Self. It does not belong to Manas or Mind. (Other knowledge also belongs to Self and not to Mind ; but as remembered

p. 728

CHAR AKA SAMHI1A.

Those incidents of the foetus which are derived from Sattwa (Mind), and those which it derives from the Mind while it is in course of growth (within the womb), we shall now expound.

They are, —

Devotion (to piety, etc.,) ; conduct (as dependant on external acts) ; purity (both external and internal) ; aversion ; memory ; heedlessness (or stupefaction of judgment) ; renun¬ ciation ; misery at the sight of other people’s happiness or good fortune ; courage ; energy ; fear (or timidity) ; wrath ; pro¬ crastination ; alacrity (or promptness inaction) • keenness ; mildness ; gravity ; fickleness ; and such others like these.

These are modifications derivable from Mind.

We shall explain them hereafter while treating of differences between Mind and Mind.

Thus ends those which are derived from the Mind.22

Verily, there are diverse kinds of Mind. All these may belong to the same person. They cannot, however, appear at the same time.

knowledge only is spoken of, the proposition is not asserted in the general form, viz., that all knowledge belongs to Self).

Remembered knowledge (or, rather, knowledge) being a possession of Self, it is further explained that such knowledge comes in consequence of Jiva’s union with that particular kind of Manas which is called Pure.