Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

In this conection, the word ‘ Loka ’ has two senses which are intimately connected with each other. (It signifies both the universe and the man). This is so because ordinarily all men and all the universe are each a union of six ingredients — [viz., earth, water, light or fire, air, ether or space and soul). ‘ Loka ’ has Hetu (cause) utpatti (birth), Vriddhi (growth), Upaplava (decay), and Viyoga (dissolution). Amongst these, Hetu is the cause from which flows birth ; Utpatti is birth ; Vriddhi is growth or development ; Upaplava is the advent of pain or decay; and Viyogo is the dissolution or separation of the six ingredients. This last is (otherwise known as) disappearance of Jiva: this is the stoppage of the life-breaths; this is dissolution or breaking; this is the Nature of ‘Loka. ’*8 the whale universe in oneself, in other words, when one realises one’s identity with the universe of beings and things exterior to oneself, one is oneself the cause of one’s pleasure and pain, and none else. Of course, when one regards the external universe as identical with one’s own self, one necessarily realises that one’s own self is the only existing Being. As such, one cannot but regard one’s pleasures and pains as proceeding from one’s own self, there being none else to whom or to whose action these may be attributed.

The last proposition in this aphorism is this : when one comes to realise that one’s own self is the cause of one’s pleasures and pains, one at once understands that as pleasures and pains are the results of acts, one may dissociate oneself from acts and thus rise superior to pleasure and pain. One may act, but then there is no attachment to acts. The knowledge then arises that one is oneself the universe. This knowledge leads to ‘ Apavargah 1 or Emancipation. The fact is, two stages of progress towards complete or thorough Brahmajndna are indicated here. The first is when one sees the universe in oneself and oneself in the universe. Here the seer and the seen are apparently distinct. The second is the stage when one feels that one is oneself the universe. Here there is thorough identity. — T.

* What the Rishi wishes to incu'cate in this passage is simply this : the word ‘Loka’ has two senses which are closely connected with each other. One is the universe ; the other is man, or humanity. In both senses it is a union of six inredients. In the case of th9 universe, besides the five primal elements, Brahma is the sixth. In the case of man, besides the five same five primal elements, the soul is the sixth. In the case of both, again the same five incidents, viz., Hetu and the rest, apply.— T.

CHARAKA SAMHITA

77 1

Pravritti (inclination for acts) is the root (cause) of this Viyoga (dissolution) as also of all advents of pain (or decay).

Nivritti is cessation of Viyoga as also of pain.

The knowledge which arises to the effect that Pravritti or inclination is sorrow while Nivritti or abstention from acts is pleasure, is true knowledge. The root from which this knowledge arises is the conviction of the identity of man and the universe. Hence is the necessity of teaching the existence of similarity between man and the universe. 3

Agnivega said, — What, O illustrious one, is the root of Pravritti or inclination, and what are the means for attaining to Nivritti or abstention? 10

The illustrious one said, — Heedlessness, desire, aversion, and acts are the roots of Pravritti or inclination.

From Pravritti arise Ahankara, Sanga, Sandeha , Ahhisamplava , Abliyavapdta, Vipratyaya , Vigesha and Anupdya. *

As trees with gigantic branches spring up from the soil, overwhelming a little plant that is near, even so these, over¬ whelming Purusha, spring up (from his mental soil). Over¬ whelmed by these, Purusha becomes incapable of transcending existence. 11

Amongst these, the consciousness that I am possessed of such parentage or caste, such beauty of form, such wealth, such intelligence, such character, such learning, such rank or pedigree, such age, such energy, and such influence or puissance, is called Ahankara. f1*

That mind, word, body, and act which are not for emancipation are known as Sanga. 13+ t ‘Ahankara,’ as explained by the Rishi here, is evidently identical with pride, and to some extent, even vanity. It is a consciousness or feeling of one’s superiority over others in respect of the particulars noted — T.

* All these words are explained below by the Rishi himself. Hence, I retain them in' their original forms. Some editions read ‘ Sangaya for ‘Sandeha.’— T.