Charaka-Samhita — trans. Kaviraj Avinash Chandra Kaviratna

* The senses should be withdrawn from all external objects and con¬ centrated within the mind. This is called, in Yoga-treatises, Pratyahara. The mind, again, and the soul, should both concentrated within the soul. The withdrawal of the soul implies the profoundest abstraction. The soul then beholds the soul as the eye beholds other objects.— T.

t This implies a distinct perception of ths different dhatus as entering into the composition of the body. The dhatus are the juice, blood, flesh, bones, m irrow, adeps, vital seed, and ojas. The Yogin should have a thorough knowledge of the composition of the body.— T.

J “All things which have a cause ’ mean and include all born objects; i.e., all that is called ‘Not-Self. ’ They are perishable, and fraught with woe. They do not partake the essence of Self. That, again, which is without a cause; is unborn or increite ; viz., Self or the soul. It is ever lasting or eternal, and is fraught with felicity.

It is only when the Self falls away from its own primal nature that life, under the conditions we know, begins. When ignorance is conquered and the Self returns to its own nature, life under the conditions we know ceases, and eternal felicity begins.— T.

CHARAKA SAMHITA.

p. 779

{There are some Verses here.)

The mind which is (by nature) stainless, becomes pure by these means, like a mirror that is rubbed with oil, or with a piece of cloth, or a brush of hair.

As the disc of the sun blazes forth with effulgence when un¬ shrouded by Rahu or the clouds, or dust or smoke, or fog, even so does the mind when it becomes pure. 2

The mind, when withdrawn into the Soul, blazes forth like the pure; steady, and cheerful flame of a lamp kept within a lamp-keeper having all its sides closed (against the wind).*8 That pure and true understanding which arises, of one whose mind has become pure, by which one pierces the thick gloom of ignorance (or delusion', by which one, acquiring conversance with (the nature of) all entities and (of) one’s own Self, becomes free from desire, by which one is made to go through all the acts relating to yoga, by which one becomes a Sankhya. by which one is kept free from pride {Aliankara and the rest), by which one becomes dissociated from those causes which lead to rebirth, by which one ceases to have an attachment for anything, by which one is led to renounce everything, by which one attains to Brahma which is eternal, unfading, tranquil, and without decay, that pure and true understanding is called ‘Vidya’ (science), ‘Siddhi’ (success!, ‘Mati’ (thoughtfulness), Medha (quickness of apprehension), ‘Prajna’ (wisdom), and Jnanam (knowledge).f 4-7 t The pure and true understanding which belongs to a pure mind, i.e. to a mind which has been rendered pure by the various ways and practices already described, enables one to dispel the thick gloom of ignorance ; in other words, such an understanding enables one to see things in their proper light ; the vision of such a person is never clouded. He knows what to regard and what to disregard.

* Whether there were lanterns in those days, made of glass or horn, or any other transparent or semi-transparent substance, is, of course, not well-known. Hence, I render ‘Dwipa?aya’ ‘as lamp-keeper’ and not ‘lantern ’ or ‘ lanthorn.. ’ — T.

p. 99

p. 780

CHARAKA SAMHITA.

Of one who beholds one’s own Self spread over the uni¬ verse, and who beholds the universe in one’s own Self, — indeed, who is conversant with the distinction between ‘Param’ (the Highest or Brahma) and 1 Avaram ’ (the not-High, i. e. Prakriti or matter),— the tranquillity (of soul) based upon (true) knowledge is never lost. s

Of him who always sees all creatures in all circumstances as perfectly equal. — of such a person of purity (of soul) who has, indeed, attained to the status of Brahma, -no touch (or contact) takes place vwith those causes which bring about rebirth).* 9

In consequence of the absence of Cause, the Soul of such a person ceases to have (even) any of its indications. Owing to his dissociation from all causes, he is said to be Freed (Eman¬ cipated). 10

Such an understanding enables one to acquire a knowledge of all entities and of one’s own Self ; that is, one, through such an understanding, succeeds in distinguishing between Self and Not- Self. The result of such distinction is cessation of desire. One is cured of cupidity or covetuousness in respect of every thing that is regarded valuable or desirable by others.