सुप्रभातम् - चरकसंहिता - शारीरस्थानम् - १ - वर्गः २

अनादिः पुरुषो नित्यो विपरीतस्तु हेतुजः|

सदकारणवन्नित्यं दृष्टं हेतुजमन्यथा||

(चरकसंहिता – शारीरस्थानम् – १.५९)

Anādiḥ Puruṣō Nityō Viparītastu Hētujaḥ|

Sadakāraṇavannityaṁ Dr̥ṣṭaṁ Hētujamanyathā||

            The absolute soul is without a beginning or an end, but the purusha (i.e. the combination of 24 elements), being caused by something, is not so i.e. it has a beginning and is ephemeral. All that exists without cause is eternal. Anything produced from a cause is ephemeral.

(Carakasaṁhitā - Śārīrasthānam – 1.59)

तदेव भावादग्राह्यं नित्यत्वं न कुतश्चन|

भावाज्ज्ञेयं तदव्यक्तमचिन्त्यं व्यक्तमन्यथा||

(चरकसंहिता – शारीरस्थानम् – १.६०)

Tadeva Bhavadagrahyam Nityatvam Na Kutashcana|

Bhāvājjñēyaṁ  Tadavyaktamacintyam Vyaktamanyatha||

            Eternity can never be perceived by any attribute which has manifestation. It is beyond perception or imagination and has no clear manifestation. (The eternity of anādipuruṣa is unperceivable by anything that is manifested. When the same stands without attributes (connection with 24 tattwas), it is perceivable.)

(Carakasaṁhitā - Śārīrasthānam – 1.60)

अव्यक्तमात्मा क्षेत्रज्ञः शाश्वतो विभुरव्ययः| तस्माद्यदन्यत्तद्व्यक्तं, वक्ष्यते चापरं द्वयम्||

व्यक्तमैन्द्रियकं चैव गृह्यते तद्यदिन्द्रियैः| अतोऽन्यत् पुनरव्यक्तं लिङ्गग्राह्यमतीन्द्रियम्||

(चरकसंहिता – शारीरस्थानम् – १.६१-६२)

Avyaktamātmā Kṣētrajñaḥ Śāśvatō Vibhuravyayaḥ| Tasmādyadanyattadvyaktaṁ, Vakṣyatē Cāparaṁ Dvayam||

Vyaktamaindriyakaṁ Caiva Gr̥hyatē Tadyadindriyaiḥ| Atō'nyat Punaravyaktaṁ Liṅgagrāhyamatīndriyam||

            The absolute soul is unmanifested, knower of creation, eternal, universal and indestructible. The former can be perceived by sense faculties. The latter is transcendental in nature and is not perceptible with the senses. It can only be inferred (rather than perceived).

(Carakasaṁhitā - Śārīrasthānam – 1.61-62)

खादीनि बुद्धिरव्यक्तमहङ्कारस्तथाऽष्टमः| भूतप्रकृतिरुद्दिष्टा विकाराश्चैव षोडश||

बुद्धीन्द्रियाणि पञ्चैव पञ्च कर्मेन्द्रियाणि च| समनस्काश्च पञ्चार्था विकारा इति सञ्ज्ञिताः||

(चरकसंहिता – शारीरस्थानम् – १.६३-६४)

Khādīni Buddhiravyaktamahaṅkārastathā'ṣṭamaḥ| Bhūtaprakr̥tiruddiṣṭā Vikārāścaiva Ṣōḍaśa||

Buddhīndriyāṇi Pañcaiva Pañca Karmēndriyāṇi Ca| Samanaskāśca Pañcārthā Vikārā Iti Sañjñitāḥ||

            The five subtle elements (viz. shabdatanmantra, sparshatanmantra, rupatanmantra, rasatanmatra and gandhatanmatra), buddhi (intellect), avyakta (prakriti or nature) and ahamkara (ego) are the eight sources of creation. Transformed and bio-transformed elements (vikara) are sixteen in number, viz. five sense faculties, five motor faculties, mind and five mahabhutas.

(Carakasaṁhitā - Śārīrasthānam – 1.63-64)

जायते बुद्धिरव्यक्ताद्बुद्ध्याऽहमिति मन्यते| परं खादीन्यहङ्कारादुत्पद्यन्ते यथाक्रमम्||

ततः सम्पूर्णसर्वाङ्गो जातोऽभ्युदित उच्यते| पुरुषः प्रलये चेष्टैः पुनर्भावैर्वियुज्यते||

(चरकसंहिता – शारीरस्थानम् – १.६७-६८)

Jāyatē Buddhiravyaktādbuddhyā'hamiti Manyatē | Paraṁ Khādīnyahaṅkārādutpadyantē Yathākramam||

Tataḥ Sampūrṇasarvāṅgō Jātō'bhyudita Ucyatē | Puruṣaḥ Pralayē Cēṣṭaiḥ Punarbhāvairviyujyatē||

            Buddhi originates from avyakta, ahamkara from buddhi, and the five subtle mahabhutas (Tanmatras), viz. akashatanmatra etc. from ahamkara. These, along with the five gross mahabhutas (in the right sequence) and the bio-transformed five indriyas, constitute the purusha. Thus, with this purusha manifested in its entirety, the body (life) with its all constituents is said to be born (living life). At the time of destruction of life, the purusha (soul) again dissociates itself from all the manifestations meant for its enjoyment, viz. buddhi etc.

(Carakasaṁhitā - Śārīrasthānam – 1.67-68)

प्राणापानौ निमेषाद्या जीवनं मनसो गतिः| इन्द्रियान्तरसञ्चारः प्रेरणं धारणं च यत्||

देशान्तरगतिः स्वप्ने पञ्चत्वग्रहणं तथा| दृष्टस्य दक्षिणेनाक्ष्णा सव्येनावगमस्तथा||

इच्छा द्वेषः सुखं दुःखं प्रयत्नश्चेतना धृतिः| बुद्धिः स्मृतिरहङ्कारो लिङ्गानि परमात्मनः||

यस्मात् समुपलभ्यन्ते लिङ्गान्येतानि जीवतः| न मृतस्यात्मलिङ्गानि तस्मादाहुर्महर्षयः||

शरीरं हि गते तस्मिञ् शून्यागारमचेतनम्| पञ्चभूतावशेषत्वात् पञ्चत्वं गतमुच्यते||

(चरकसंहिता – शारीरस्थानम् – १.७०-७४)

Prāṇāpānau Nimēṣādyā Jīvanaṁ Manasō Gatiḥ|

Indriyāntarasañcāraḥ Prēraṇaṁ Dhāraṇaṁ Ca Yat||

Dēśāntaragatiḥ Svapnē Pañcatvagrahaṇaṁ Tathā|

Dr̥ṣṭasya Dakṣiṇēnākṣṇā Savyēnāvagamastathā||

Icchā Dvēṣaḥ Sukhaṁ Duḥkhaṁ Prayatnaścētanā Dhr̥tiḥ|

Buddhiḥ Smr̥tirahaṅkārō Liṅgāni Paramātmanaḥ||

Yasmāt Samupalabhyantē Liṅgānyētāni Jīvataḥ|

Na Mr̥tasyātmaliṅgāni Tasmādāhurmaharṣayaḥ||

Śarīraṁ Hi Gatē Tasmiñ Śūnyāgāramacētanam|

Pañcabhūtāvaśēṣatvāt Pañcatvaṁ Gatamucyatē||

Lord Atreya mentions the following as proof:

•       Inspiration and expiration;

•       Twinkling of the eye;

•       Sign and symptoms of living life;

•       Ability to mentally teleport oneself (e.g. arriving at a distant place like Pataliputra in imagination or dream);

•       Shift from one object of sense organ to another (e.g. shift from visual perception to tactile perception);

•       Inspiration and controlling mind and indriyas

•       Journey to another country in dreams;

•       Anticipation of death;

•       Knowledge of something visualized in right eye by the left eye;

•       Desire, envy, happiness, misery, effort, consciousness, stability, intellect, memory and ego.

All these are signs of a living person. These signs are not available in a dead body. So, they are considered to be proof of existence of the soul till the living life. When that soul, with all its associates (indriyas, manas and four subtle mahabhutas) departs, the body becomes vacant and is deprived of consciousness. Only the five mahabhutas remain. So, a dead body is said to have attained the state of five mahabhutas (panchtatva)

(Carakasaṁhitā - Śārīrasthānam – 1.-70-74)

यथास्वेनात्मनाऽऽत्मानं सर्वः सर्वासु योनिषु|

प्राणैस्तन्त्रयते प्राणी नह्यन्योऽस्त्यस्य तन्त्रकः||

(चरकसंहिता – शारीरस्थानम् – १.७७)

Yathāsvēnātmanātmānaṁ Sarvaḥ Sarvāsu Yōniṣu|

Prāṇaistantrayatē Prāṇī Nahyanyō'styasya Tantrakaḥ||

            The soul can independently enter any animate body. There is no other controller of soul, hence, it is considered a self controller. It is to said that the soul is free and independent to do its deeds but it is not free to get result of its deeds as per its own wish.

(Carakasaṁhitā - Śārīrasthānam – 1.77)

वशी तत् कुरुते कर्म यत् कृत्वा फलमश्नुते|

वशी चेतः समाधत्ते वशी सर्वं निरस्यति||

(चरकसंहिता – शारीरस्थानम् – १.७८)

Vaśī Tat Kurutē Karma Yat Kr̥tvā Phalamaśnutē|

Vaśī Cētaḥ Samādhattē Vaśī Sarvaṁ Nirasyati||

            The control of its activities and its entry into the body is governed by the result of its deeds. The soul is absolutely free to act as it pleases. It is however obliged to enjoy the results of its own deeds. It is also free to control the mind associated with it, and get rid of the results of good or bad acts of its own.

(Carakasaṁhitā - Śārīrasthānam – 1.78)

देही सर्वगतोऽप्यात्मा स्वे स्वे संस्पर्शनेन्द्रिये|

सर्वाः सर्वाश्रयस्थास्तु नात्माऽतो वेत्ति वेदनाः||

(चरकसंहिता – शारीरस्थानम् – १.७९)

Dēhī Sarvagatō'pyātmā Svē Svē Saṁsparśanēndriyē|

Sarvāḥ Sarvāśrayasthāstu Nātmā'tō Vētti Vēdanāḥ||

            Even though the soul is all pervasive, it can perceive sensations in its associated physical body through the contact of sense organs with their respective objects. (Being limited by the contacts of the bodily sense organs with their objects), the soul cannot have all sensations

(Carakasaṁhitā - Śārīrasthānam – 1.79)

विभुत्वमत एवास्य यस्मात् सर्वगतो महान्|

मनसश्च समाधानात् पश्यत्यात्मा तिरस्कृतम्||

(चरकसंहिता – शारीरस्थानम् – १.८०)

Vibhutvamata Ēvāsya Yasmāt Sarvagatō Mahān|

Manasaśca Samādhānāt Paśyatyātmā Tiraskr̥tam||

            When the omnipresent, supreme soul gets combined with manas and other senses, it becomes kshetragya i.e., one that has the power to go anywhere in the universe and become a knower of that body. It can perceive objects inspite of (spatial, temporal or material) obstructions.

(Carakasaṁhitā - Śārīrasthānam – 1.80)

नित्यानुबन्धं मनसा देहकर्मानुपातिना|

सर्वयोनिगतं विद्यादेकयोनावपि स्थितम्||

(चरकसंहिता – शारीरस्थानम् – १.८१)

Nityānubandhaṁ Manasā Dēhakarmānupātinā|

Sarvayōnigataṁ Vidyādēkayōnāvapi Sthitam||

            Even though it is located in one body when associated with the mind through physical actions, it is still present in all other bodies. Conversely, in spite of it being present in all bodies, its field of action is limited to one body alone because of its contact with the mind.

(Carakasaṁhitā - Śārīrasthānam – 1.81)

आदिर्नास्त्यात्मनः क्षेत्रपारम्पर्यमनादिकम्|

अतस्तयोरनादित्वात् किं पूर्वमिति नोच्यते||

(चरकसंहिता – शारीरस्थानम् – १.८२)

Ādirnāstyātmanaḥ Kṣētrapāramparyamanādikam|

Atastayōranāditvāt Kiṁ Pūrvamiti Nōcyatē||

            Ātma (soul) does not have a beginning, and similarly, the corpus (combination of ayu elements) also does not have a beginning. Since both do not have a beginning, we do not call either of them as previously manifested.

(Carakasaṁhitā - Śārīrasthānam – 1.82)

ज्ञः साक्षीत्युच्यते नाज्ञः साक्षी त्वात्मा यतः स्मृतः|

सर्वे भावा हि सर्वेषां भूतानामात्मसाक्षिकाः||

(चरकसंहिता – शारीरस्थानम् – १.८३)

Jñaḥ Sākṣītyucyatē Nājñaḥ Sākṣī Tvātmā Yataḥ Smr̥taḥ|

Sarvē Bhāvā Hi Sarvēṣāṁ Bhūtānāmātmasākṣikāḥ||

            It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of bhutas are witnessed by the soul (who alone is the knower of things). Things cannot be witnessed by unconscious objects like stone).

(Carakasaṁhitā - Śārīrasthānam – 1.83)

नैकः कदाचिद्भूतात्मा लक्षणैरुपलभ्यते| विशेषोऽनुपलभ्यस्य तस्य नैकस्य विद्यते||

संयोगपुरुषस्येष्टो विशेषो वेदनाकृतः| वेदना यत्र नियता विशेषस्तत्र तत्कृतः||

(चरकसंहिता – शारीरस्थानम् – १.८३)

Naikaḥ Kadācidbhūtātmā Lakṣaṇairupalabhyatē| Viśēṣō'nupalabhyasya Tasya Naikasya Vidyatē||

Saṁyōgapuruṣasyēṣṭō Viśēṣō Vēdanākr̥taḥ| Vēdanā Yatra Niyatā Viśēṣastatra Tatkr̥taḥ||

            The absolute soul is unity and singular. It does not have signs or symptoms. Since it is inaccessible, it has no sensation. It is only the purusha that has sensations. These sensations do not constitute the attributes of the soul as such, but arise out of contact (of the sense organs with their objects).

(Carakasaṁhitā - Śārīrasthānam – 1.83)

नैकः कदाचिद्भूतात्मा लक्षणैरुपलभ्यते| विशेषोऽनुपलभ्यस्य तस्य नैकस्य विद्यते||

संयोगपुरुषस्येष्टो विशेषो वेदनाकृतः| वेदना यत्र नियता विशेषस्तत्र तत्कृतः||

(चरकसंहिता – शारीरस्थानम् – १.८४-८५)

Naikaḥ Kadācidbhūtātmā Lakṣaṇairupalabhyatē| Viśēṣō'nupalabhyasya Tasya Naikasya Vidyatē||

Saṁyōgapuruṣasyēṣṭō Viśēṣō Vēdanākr̥taḥ| Vēdanā Yatra Niyatā Viśēṣastatra Tatkr̥taḥ||

            The absolute soul is unity and singular. It does not have signs or symptoms. Since it is inaccessible, it has no sensation. It is only the purusha that has sensations. These sensations do not constitute the attributes of the soul as such, but arise out of contact (of the sense organs with their objects).

(Carakasaṁhitā - Śārīrasthānam – 1.84-85)

संयोगपुरुषस्येष्टो विशेषो वेदनाकृतः|

वेदना यत्र नियता विशेषस्तत्र तत्कृतः||

(चरकसंहिता – शारीरस्थानम् – १.८४)

Saṁyōgapuruṣasyēṣṭō Viśēṣō Vēdanākr̥taḥ|

Vēdanā Yatra Niyatā Viśēṣastatra Tatkr̥taḥ||

            The absolute soul is unity and singular. It does not have signs or symptoms. Since it is inaccessible, it has no sensation. It is only the purusha that has sensations. These sensations do not constitute the attributes of the soul as such, but arise out of contact (of the sense organs with their objects).

(Carakasaṁhitā - Śārīrasthānam – 1.84)

आपस्ताः पुनरागुर्मा याभिः शस्यं पुरा हतम्| यथा प्रक्रियते सेतुः प्रतिकर्म तथाऽऽश्रये||

पूर्वरूपं विकाराणां दृष्ट्वा प्रादुर्भविष्यताम्| या क्रिया क्रियते सा च वेदनां हन्त्यनागताम्||

(चरकसंहिता – शारीरस्थानम् – १.९०-९१)

Āpastāḥ Punarāgurmā Yābhiḥ Śasyaṁ Purā Hatam| Yathā Prakriyatē Sētuḥ Pratikarma Tathāśrayē||

Pūrvarūpaṁ Vikārāṇāṁ Dr̥ṣṭvā Prādurbhaviṣyatām| Yā Kriyā Kriyatē Sā Ca Vēdanāṁ Hantyanāgatām||

            In order that flood waters may not damage crops as they did in the past, a dam is constructed as a preventive measure. So are some therapeutic devices prescribed to prevent certain diseases which are likely to attack living beings in future. This treatment relates to prevention of future diseases or problems.

(Carakasaṁhitā - Śārīrasthānam – 1.84)