Charak Samhita

siva.sh/caraka-samhita/sharira-sthana/3/13

अस्ति खलु सत्त्वमौपपादुकं; यज्जीवं स्पृक्शरीरेणाभिसम्बध्नाति, यस्मिन्नपगमनपुरस्कृते शीलमस्य व्यावर्तते,भक्तिर्विपर्यस्यते, सर्वेन्द्रियाण्युपतप्यन्ते, बलं हीयते, व्याधय आप्याय्यन्ते, यस्माद्धीनः प्राणाञ्जहाति,यदिन्द्रियाणामभिग्राहकं च ‘मन’ इत्यभिधीयते; तत्त्रिविधमाख्यायते- शुद्धं, राजसं, तामसमिति| येनास्य खलु मनो भूयिष्ठं, तेन द्वितीयायामाजातौ सम्प्रयोगो भवति; यदा तु तेनैव शुद्धेन संयुज्यते, तदाजातेरतिक्रान्ताया अपि स्मरति| स्मार्तं हि ज्ञानमात्मनस्तस्यैव मनसोऽनुबन्धादनुवर्तते, यस्यानुवृत्तिं पुरस्कृत्य पुरुषो ‘जातिस्मर’ इत्युच्यते| यानि खल्वस्य गर्भस्य सत्त्वजानि, यान्यस्य सत्त्वतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा- भक्तिः शीलंशौचं द्वेषः स्मृतिर्मोहस्त्यागो मात्सर्यं शौर्यं भयं क्रोधस्तन्द्रोत्साहस्तैक्ष्ण्यं मार्दवं गाम्भीर्यमनवस्थितत्वमित्येवमादयश्चान्ये,ते सत्त्वविकारा यानुत्तरकालं सत्त्वभेदमधिकृत्योपदेक्ष्यामः| नानाविधानि खलु सत्त्वानि, तानि सर्वाण्येकपुरुषे भवन्ति, न च भवन्त्येककालम्, एकं तु प्रायोवृत्त्याऽऽह ||१३||

sanskrit

Mind connects the soul and the body. So, on the threshold of death when the mind departs the body, normal behavior and tendencies change - the senses are disturbed, strength decreases and diseases progress. Individuals without mind die because mind controls the sense organs. The mind is of three types, viz. shuddha (sattvika), rajas and tamas. When any one attribute dominates the mind in one’s life, the same continues to dominate in the next life also. If the individual’s mind was characterized by purest form of attributes (shuddha) in the past life, then he can remember his past life. It is due to the continuity of the same mind that the person can remember things of his past life. Due to this power to recollect things of the past life, he is called jatismara. We shall hereby describe the aspects of the individual, which are derived from the mind. They are: bhakti (devotion), sheela (character), shaucha (purity), dvesha (hatred), smriti (memory), moha (attachment), tyaga (sacrifice), matsarya (jealousy), shaurya (valor), bhaya (fear), krodha (anger), tandra (drowsiness), utsaha (enthusiasm), taikshnya (sharpness), mardava (softness), gambhirya (seriousness), anavasthitatva (unsteadiness) and such other manifestations of the mind which will be described later while discussing the various types of mind. All these are present in the same person, however, not all manifest simultaneously. An individual is said to be of a particular type, based on the predominant type of mind.

english translation

asti khalu sattvamaupapAdukaM; yajjIvaM spRkzarIreNAbhisambadhnAti, yasminnapagamanapuraskRte zIlamasya vyAvartate,bhaktirviparyasyate, sarvendriyANyupatapyante, balaM hIyate, vyAdhaya ApyAyyante, yasmAddhInaH prANAJjahAti,yadindriyANAmabhigrAhakaM ca ‘mana’ ityabhidhIyate; tattrividhamAkhyAyate- zuddhaM, rAjasaM, tAmasamiti| yenAsya khalu mano bhUyiSThaM, tena dvitIyAyAmAjAtau samprayogo bhavati; yadA tu tenaiva zuddhena saMyujyate, tadAjAteratikrAntAyA api smarati| smArtaM hi jJAnamAtmanastasyaiva manaso'nubandhAdanuvartate, yasyAnuvRttiM puraskRtya puruSo ‘jAtismara’ ityucyate| yAni khalvasya garbhasya sattvajAni, yAnyasya sattvataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH; tadyathA- bhaktiH zIlaMzaucaM dveSaH smRtirmohastyAgo mAtsaryaM zauryaM bhayaM krodhastandrotsAhastaikSNyaM mArdavaM gAmbhIryamanavasthitatvamityevamAdayazcAnye,te sattvavikArA yAnuttarakAlaM sattvabhedamadhikRtyopadekSyAmaH| nAnAvidhAni khalu sattvAni, tAni sarvANyekapuruSe bhavanti, na ca bhavantyekakAlam, ekaM tu prAyovRttyA''ha ||13||

hk transliteration

siva.sh/caraka-samhita/sharira-sthana/3/13

अस्ति खलु सत्त्वमौपपादुकं; यज्जीवं स्पृक्शरीरेणाभिसम्बध्नाति, यस्मिन्नपगमनपुरस्कृते शीलमस्य व्यावर्तते,भक्तिर्विपर्यस्यते, सर्वेन्द्रियाण्युपतप्यन्ते, बलं हीयते, व्याधय आप्याय्यन्ते, यस्माद्धीनः प्राणाञ्जहाति,यदिन्द्रियाणामभिग्राहकं च ‘मन’ इत्यभिधीयते; तत्त्रिविधमाख्यायते- शुद्धं, राजसं, तामसमिति| येनास्य खलु मनो भूयिष्ठं, तेन द्वितीयायामाजातौ सम्प्रयोगो भवति; यदा तु तेनैव शुद्धेन संयुज्यते, तदाजातेरतिक्रान्ताया अपि स्मरति| स्मार्तं हि ज्ञानमात्मनस्तस्यैव मनसोऽनुबन्धादनुवर्तते, यस्यानुवृत्तिं पुरस्कृत्य पुरुषो ‘जातिस्मर’ इत्युच्यते| यानि खल्वस्य गर्भस्य सत्त्वजानि, यान्यस्य सत्त्वतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा- भक्तिः शीलंशौचं द्वेषः स्मृतिर्मोहस्त्यागो मात्सर्यं शौर्यं भयं क्रोधस्तन्द्रोत्साहस्तैक्ष्ण्यं मार्दवं गाम्भीर्यमनवस्थितत्वमित्येवमादयश्चान्ये,ते सत्त्वविकारा यानुत्तरकालं सत्त्वभेदमधिकृत्योपदेक्ष्यामः| नानाविधानि खलु सत्त्वानि, तानि सर्वाण्येकपुरुषे भवन्ति, न च भवन्त्येककालम्, एकं तु प्रायोवृत्त्याऽऽह ||१३||

sanskrit

Mind connects the soul and the body. So, on the threshold of death when the mind departs the body, normal behavior and tendencies change - the senses are disturbed, strength decreases and diseases progress. Individuals without mind die because mind controls the sense organs. The mind is of three types, viz. shuddha (sattvika), rajas and tamas. When any one attribute dominates the mind in one’s life, the same continues to dominate in the next life also. If the individual’s mind was characterized by purest form of attributes (shuddha) in the past life, then he can remember his past life. It is due to the continuity of the same mind that the person can remember things of his past life. Due to this power to recollect things of the past life, he is called jatismara. We shall hereby describe the aspects of the individual, which are derived from the mind. They are: bhakti (devotion), sheela (character), shaucha (purity), dvesha (hatred), smriti (memory), moha (attachment), tyaga (sacrifice), matsarya (jealousy), shaurya (valor), bhaya (fear), krodha (anger), tandra (drowsiness), utsaha (enthusiasm), taikshnya (sharpness), mardava (softness), gambhirya (seriousness), anavasthitatva (unsteadiness) and such other manifestations of the mind which will be described later while discussing the various types of mind. All these are present in the same person, however, not all manifest simultaneously. An individual is said to be of a particular type, based on the predominant type of mind.

english translation

asti khalu sattvamaupapAdukaM; yajjIvaM spRkzarIreNAbhisambadhnAti, yasminnapagamanapuraskRte zIlamasya vyAvartate,bhaktirviparyasyate, sarvendriyANyupatapyante, balaM hIyate, vyAdhaya ApyAyyante, yasmAddhInaH prANAJjahAti,yadindriyANAmabhigrAhakaM ca ‘mana’ ityabhidhIyate; tattrividhamAkhyAyate- zuddhaM, rAjasaM, tAmasamiti| yenAsya khalu mano bhUyiSThaM, tena dvitIyAyAmAjAtau samprayogo bhavati; yadA tu tenaiva zuddhena saMyujyate, tadAjAteratikrAntAyA api smarati| smArtaM hi jJAnamAtmanastasyaiva manaso'nubandhAdanuvartate, yasyAnuvRttiM puraskRtya puruSo ‘jAtismara’ ityucyate| yAni khalvasya garbhasya sattvajAni, yAnyasya sattvataH sambhavataH sambhavanti, tAnyanuvyAkhyAsyAmaH; tadyathA- bhaktiH zIlaMzaucaM dveSaH smRtirmohastyAgo mAtsaryaM zauryaM bhayaM krodhastandrotsAhastaikSNyaM mArdavaM gAmbhIryamanavasthitatvamityevamAdayazcAnye,te sattvavikArA yAnuttarakAlaM sattvabhedamadhikRtyopadekSyAmaH| nAnAvidhAni khalu sattvAni, tAni sarvANyekapuruSe bhavanti, na ca bhavantyekakAlam, ekaM tu prAyovRttyA''ha ||13||

hk transliteration