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.
* The other acts are acceptance of gifts, teaching, &c. By 1 pushtih ’ is meant wealth and other possessions. ‘ Anavamatah ’ and not ‘ anuvasatah ’ is the true reading. Our educated countrymen should note in what light service was taken as a means of subsistence. It comes last in the list. With us, however, it has now become the first. — T.
t I. e., they deny the existence of a future state of life, of what are called the fruits of acts, and of the Soul itself. — T.
% These believe that the mother and father are capable, by their intercourse, of creating a third person like either of them, possessed not only of a body and the usual organs, but also of a Soul. Hence, according to these, the creature that is born did not exist before and will not exist after dissolution. — T.
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p. 114
CHARARA-SAMHITA.
is the cause.* A third class maintain that everything in this universe is due to the agency of one grand and supreme Soul.'f" A fourth class think that the creation is due to the action of Chance or Caprice.}: Hence arises the doubt as to whether, verily, there is a state of existence after death or no such state of existence. Respecting this topic, however, he that is endued with intelligence should cast off unbelief and that conduct which is likely to spring from unbelief.§ The reason for casting off unbelief is this : the portion of things that are addressed to the direct cognisance of the Senses is small ; while the portion that is beyond their direct cog¬ nisance but in whose existence faith is placed in consequence of the declarations of the scriptures, of immediate inference, and of reason¬ ing, is great. The very Senses by whose aid we become cognisant of objects within their direct sphere are themselves beyond direct f Hence, according to the followers of this doctrine, there is no second Soul that will be alive after death. It is only one grand and supreme Soul whence Chetana is infused into all living forms. The orthodox doctrine is that the Soul is increate. When it exists in a state of purity, it is called Chit. Invested with ignorance, it begins to attract matter and ultimately assumes a form or material abode. Divested of its material abode it continues to live. Through the influence of acts and desire it becomes again clothed in a material case. This rebirth goes on for ever and ever, in fact, till the Soul can effect its emancipation by either Yoga or Knowledge. — T.
* The advocates of the doctrine of Nature being the cause of birth maintain that everything is born because of certain principles in indestructible matter. Matter combines and creates forms. The life that comes to the combination is like the incoming of the property of stimulation in certain objects that are mixed together and allowed to lie for sometime in water. Seeds, again, produce large trees. Hence, when creatures (with both body and soul) are bom of the combination of matter, they cease to exist when that combination crumbles away in death. There is no further state of existence. — T.
% According to these, everything is due to Chance. There is nothing like a chain of causes and effects. Chaos reigns supreme. There is no law, no regularity. Thou¬ sands of stones thrown upward have been seen to fall down. But there is no certainty that the next stone thrown upward will fall down. Hence, nothing can be affirmed of what the state of man will be after the dissolution of his body. If there is any ingrained com viction in the Soul of its own immortality, that is due to chance and there is no certainty of the conviction agreeing with the actual fact of immortality. — T.
§ I. e., Abstention from sacrifices and gifts and generally from that course of con¬ duct which is called righteousness. — f.
cSa raKasa Mr it a.
p. 115
cognisance.* As regards the forms, again, of all existing objects, it is known that if these be very Close to the Senses, or very distant from them, or covered by other objects, or if the Senses be weak or deranged, or if the mind be otherwise engaged, or if any of those objects be mingled together with others of their class, or if any of them be overwhelmed by something of superior energy, or if any of them be very minute, they cease to be directly cognisable even though they are before the Senses. Hence, if it be affirmed that only those objects exist that are addressed to the direct cognisance of the Senses and those that are not so addressed do not exist, it would be a statement unsupported by reason. The scriptures, again, do not afford reasons for the denial of a next state of existence, since a cessation of existence is opposed to reason.f6
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