Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

J What is said here is this : that mind, t.e., that frame of mind, meaning those thoughts which one entertains ; that word, meaning those words or

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CHARAKA SAMHTTA.

That frame of mind in which one is uncertain about the existence of the fruits of action, of Emancipation, of the soul or self, of a future state of life, and such others, is called Sangaya. 14

In all conditions I am the same or unchanged ; jjb is I who am the . creator ; I am the development of my own Nature ; I am only a conglomeration of body, senses, understanding, and memory ; — an acceptance of such beliefs is called Abhisamplava. * 15

The apprehension that mother, father, brother, wife, children, kinsmen, friends, servants, and others are mine, and that I am theirs, is Abhyavapata. 16f language which one utters; that body, meaning that frame of body ; and those actions, meaning actions in general. When these have not Emanicipation for their object, they are called ‘ Sanga ’ or Attachment. The frame of mind which is for Emanicipation is different from that which is not for Emancipation Attachment is an obstacle to Emancipation. Dissociation from the world is the way of Emancipation. — T.

* The commentators do not explain this passage at all. Chakrapani makes some observations, but they are unintelligible. The fact is, some sturdy sceptical beliefs are introduced here. From the orthodox Hindu point of view, Jiva undergoes thousands of transformations. Hence, the doctrine that one remains unchanged or the same in all . conditions, involves downright heterodoxy. Such a doctrine is identical with the belief that there is no other state of being than the present one.

* It is I who am the creator ’ has probably reference to the conviction that it is I who am the author of the continuous stream of life (or jivapravSha) ; in other words, it is I who am the author of the life of my children directly and of my children’s children indirectly. ‘ I am the development of my own Nature, ’ — such a belief is heterodox or against the approved doctrines of Hindu philosophy. In truth, what I am is determined by the effects of my actions of this and many previous lives. Lastly, the belief that I am but a conglomeration of body, senses, understanding, and memory, implies a disbelief in a Self which combines them all and stands behind all our knowledge or individual convictions. — T.

t ‘ Abhyavapata ’ is, literally, a fall. Such an apprehension, as described here, is in reality a fall or falling away from the true state of the Self. Birth or existence is the result of the ignorance that invests the Self. When that ignorance is dispelled and true knowledge comes, Emancipation, that

CHARAKA SAMHITA.

77 3

Vipratyaya is that state of the mind in which one’s notions are reversed of what should be and what should not be done, of what is beneficial and what is not beneficial, and of what is not good and auspicious. 17

Viqesha consists of viewing (these couples of opposites, viz.,) the learned and the ignorant, the normal and the abnormal, in¬ clination and abstention, as really different from each other. *18

Immolation (to the gods) of acceptable victims, fasts, the pouring of libations on the sacrificial fire, ablutions in the morning, noon, and evening, dedication of articles to the deities, invoking the gods, "performance of sacrifices on one’s own account, officiation at the sacrifices of others, (religious) mendicancy, the giving up of life by entering into water or fire, and such .other acts are called Anupaya. f13 is, a return of the Self to its true or natural condition, results. The knowledge that mother, father, etc., are mine, and that I am theirs, stands in the way of true knowledge. In oth?r words, one must use superior to the sense ineum and tuum if one is to regain one’s true condition. — T.

0 The truly wise view all these as the same or undiffering, for, as is often said, they are ‘ Samadarginah. ’ It is only those who have no wisdom that regard these as really different. As long as this-conception of difference lasts, Emancipation is necessarily delayed. — T.

t ‘ Upaya ’ implies means ; ‘ anupaya 1 is the reverse of the same ; that is, obstructions. These various religious acts are, no doubt, conducive to heaven ; but they are incapable of leading to Emancipation. The distinction between ‘ prokshana ’ and ‘ abhyukshana 1 is very slight. Both imply the dedication and offer of animals and other articles to the deities.