Charak Samhita
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मतं तत्त्वविदामेतद्यस्मात्तस्मात् स कारणम्। क्रियोपभोगे भूतानां नित्यः पुरुषसञ्ज्ञकः ॥५१॥
The learned are, therefore, of the view that there is a permanent entity known as Purusha (soul) who is the causative factor for the action as well as for the enjoyment of the result of deeds.
english translation
अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः। विद्यते सति भूतानां कारणे देहमन्तरा ॥५२॥
In living beings, a factor other than the body (i.e. the soul) is responsible for ego, enjoyment of the result of deeds, engagement in deeds, transmigration from one body to another body, and keeping the memory of the individual alive.
english translation
प्रभवो न ह्यनादित्वाद्विद्यते परमात्मनः। पुरुषो राशिसञ्ज्ञस्तु मोहेच्छाद्वेषकर्मजः ॥५३॥
answering the question of Agnivesha about the origin of soul, teacher said: As the supreme soul is without a beginning (i.e., is eternal), no birth can be ascribed to it. Of course, the Purusha who represents the combination of 24 elements (rashipurusha) certainly has its origin born out of its deeds in the previous life due to its delusion, desire and aversion.
english translation
आत्मा ज्ञः करणैर्योगाज् ज्ञानं त्वस्य प्रवर्तते। करणानामवैमल्यादयोगाद्वा न वर्तते ॥५४॥
The Purusha is endowed with the power of perception. It perceives things when it is associated with the mind, intellect and sense faculties. If these instruments of perception are either absent (i.e., detached from the Purusha or not associated with it) or impeded, then there will be no perception.
english translation
पश्यतोऽपि यथाऽऽदर्शे सङ्क्लिष्टे नास्ति दर्शनम्। तत्त्वं [१] जले वा कलुषे चेतस्युपहते तथा ॥५५॥
One cannot get the true reflection of an image from a mirror that is covered with dirt or from dirty water. Similar is the case when the mind gets afflicted.
english translation
कतिधापुरुषीयशारीरम्
Katidhapurusha Sharira (knowledge Of Holistic Human Being)
2.
अतुल्यगोत्रीयशारीरम्
Atulyagotriya Sharira (different Clans And Aspects Of The Human Birth)
3.
खुड्डिकागर्भावक्रान्तिशारीरम्
Khuddika Garbhavakranti Sharira (factors Responsible For Embryogenesis)
4.
महतीगर्भावक्रान्तिशारीरम्
Mahatigarbhavakranti Sharira (detail Description On Embryonic Development)
5.
पुरुषविचयशारीरम्
Purusha Vichaya Sharira (detailed Study Of Holistic Human Being)
6.
शरीरविचयशारीरम्
Sharira Vichaya Sharira (analytical Study Of The Human Body)
7.
शरीरसङ्ख्याशारीरम्
Sharira Sankhya Sharira (numerological Account Of Human Body Constituents)
8.
जातिसूत्रीयशारीरम्
Jatisutriya Sharira (obstetrics, Maternal Health And Neonatal Care)
Progress:12.0%
मतं तत्त्वविदामेतद्यस्मात्तस्मात् स कारणम्। क्रियोपभोगे भूतानां नित्यः पुरुषसञ्ज्ञकः ॥५१॥
The learned are, therefore, of the view that there is a permanent entity known as Purusha (soul) who is the causative factor for the action as well as for the enjoyment of the result of deeds.
english translation
अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः। विद्यते सति भूतानां कारणे देहमन्तरा ॥५२॥
In living beings, a factor other than the body (i.e. the soul) is responsible for ego, enjoyment of the result of deeds, engagement in deeds, transmigration from one body to another body, and keeping the memory of the individual alive.
english translation
प्रभवो न ह्यनादित्वाद्विद्यते परमात्मनः। पुरुषो राशिसञ्ज्ञस्तु मोहेच्छाद्वेषकर्मजः ॥५३॥
answering the question of Agnivesha about the origin of soul, teacher said: As the supreme soul is without a beginning (i.e., is eternal), no birth can be ascribed to it. Of course, the Purusha who represents the combination of 24 elements (rashipurusha) certainly has its origin born out of its deeds in the previous life due to its delusion, desire and aversion.
english translation
आत्मा ज्ञः करणैर्योगाज् ज्ञानं त्वस्य प्रवर्तते। करणानामवैमल्यादयोगाद्वा न वर्तते ॥५४॥
The Purusha is endowed with the power of perception. It perceives things when it is associated with the mind, intellect and sense faculties. If these instruments of perception are either absent (i.e., detached from the Purusha or not associated with it) or impeded, then there will be no perception.
english translation
पश्यतोऽपि यथाऽऽदर्शे सङ्क्लिष्टे नास्ति दर्शनम्। तत्त्वं [१] जले वा कलुषे चेतस्युपहते तथा ॥५५॥
One cannot get the true reflection of an image from a mirror that is covered with dirt or from dirty water. Similar is the case when the mind gets afflicted.
english translation