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.
■life, -features or shape, voice, complexion, pleasure and pain, desire and aversion, &c. As regards its own nature, the Soul or Self is incapable of any change or modification. It is immutable and is, again, the highest of all thingB. As ‘-existing in this being and that, there is in reality no difference in it. The difference, or- rather, differences, which are observable in the Soul as residing , in different beings, are entirely due to the differences between mind and , mind and betweeu body and body. In reality, it ia the same Soul or Self that . pervades the whole universe of Being.
In explaining the defects of mother-born and father-born limbs, &c., of the . foetus or the child, the Rielii observes that the Soul or Self, bring the same in 4(1 Beings, there is no change in.it however . much may the minds and bodies which spring from it differ from one another.— T.
CHARAKA SAMHITA.
p. 755
In this connection it should be stated that there are three faults of the body. They are Wind, Bile, and Phlegm. (When excited) they vitiate the body *4S
Again, the faults of the mind are two. These are Rajas (Pas¬ sion) and Tamas (Darkness). These two vitiate the mind.
From mind and body, when they are vitiated, defects (and malformations) occur (in the foetus or child in the womb).
If, on the other hand, the two ( viz ., mind and body) be not vitiated, (that is, if they remain sound,) no defect or malformation occurs (in the foetus or child).4”
It has been said before that the body is of four kinds, accord¬ ing to the order (or class) in which it is born (viz., viviparous, oviparous, filth-born and vegetables).
The mind, verily, is of three kinds, viz., I. pure, 2. predomi¬ nated by passion, and 3. predominated by darkness. Amongst these, that (mind) which is pure, is (otherwise) called faultless, because of its being made up of Goodness.
That which is predominated by Passion is regarded as faulty, because of its being made up of wrath (or passion). So, that which is predominated by Darkness is also regarded as faulty, because of its being made up of stupefaction (or heed less ness).!4'
* This part of the lesson is devoted to the explanation of those causes which lead to defects and malformations in the embryo, the foetus, or the phjld. Accordingly, the mention of wiud, bile, and phlegm, which when ex¬ cited vitiate the body, is apposite. These are called faults , because (when excited) they lead tu the appearance of faults or defects, i. e. ailmentsj'iu the physical organism. — T.
t Seme texts read ‘ Kalyanancatwat, ’ ‘ roshancatwat, ’ and ‘ niohancatwat * instead of ‘ Kalyangatwat, ’ ‘ roshSngatwat 1 and ‘ mohangatnat. ’ The fact is •»!(§»> for' atica’ it* the eorre t mujirg-,— T,
p. 756
CHARAKA SAMHITA
Of these three kinds of' mind, the points of difference are innumerable in consequence of the degrees (of Goodness and Passion and Darkness which characterise them), as also of the differences in respect of bodies, the differences, too, of the orders of Being to which those bodies belong, and (lastly) the union of all these with one another.*
The body follows the mind, and the mind follows the body.f
Hence, a few only of the different varieties of mind, we shall, for the sake of illustration, expound, by referring to families or groups.*8t
Thus one that is pure (in body and mind ), that is devoted to truth, that has subjugated his soul, that gives unto all their dues, t What is meant by this is that the nature of the body determin ns ,-the mind, and the nature of the mind determines the body. Tiie two are entirely dependent oil each other and reguiate each other’s nature.
* ‘ Bhedagram ’ means points or measure of difference ‘ agram ’ implies points ; also measure according to Medini. Chakrapani takes it as1, equiva¬ lent to measure. What is stated here is that the differences between the three classes of mind are innumerable. Four reasons are assigned for this. The 'first is ' taratUmayogat, 1 meaning in consequence of the degrees of goodness, of passi’ ii, and of darkness, that characterise the several classes of mind. The secot d reason is ‘ cariraviceshaly ’ meaning * the differences of bodies. ’ ChakrapSni explains this as implying the differences which age, viz., infancy, youth, manhood, and decrepitude, bring about or create. The third reason is ‘ yoniviceshSt, ’ meaning ‘ the differences in respect of the orders of Being to which bodies belong. ’ Some bodies are human ; seme are equine; some bovine ; some lupine ; some feline, &c. Among human bodies, again, there are iunnmerable (lasses, as dependent on strength, stature, complexion, &c The last reason is ‘ ai yanyauuvidbanat. ’ This means that the three previous reasons exist ill a state of onion with each other, or one another ; in other words, the permutations and combinations of the first three with one another. Each of tlie three being' of infinite variety, the number of their permutations and combinations cannot but be infinite.— T.
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