History of Indian Philosophy

SR No.: 007593
Original Sutra Author: N/A
Author: Surendranath Dasgupta
Publisher: Cambridge University Press
Publication Year: 1922
Total Pages: 2517
Language: English
Classification: Book_English
File Size: 125 MB

Page 860

304
Speculations in the Medical Schools
[CH.
(alocaka), coloration of the blood, the intellectual operations and the heat operations involved in the formation and work of the different constituent elements (dhātu), such as chyle, blood, etc.; the soma is the root-power of all watery elements, such as mucus, chyle, semen, etc., and of the sense of taste; vāyu represents that which operates as the fivefold life-functionings of prāṇa, apāna, samāna, udāna, and vyāna. Dalhaṇa says further that sattva, rajas and tamas refer to manas, the mind-organ, which is a product of their combined evolution. The five senses contribute to life by their cognitive functionings. The first passage seemed to indicate that life was manifested as a result of the union of semen and blood; the second passage considered the connection of the soul with its subtle body (bhūtātmā) necessary for evolving the semenblood into life. The third passage introduces, in addition to these, the five senses, sattva, rajas, and tamas, and the place of semenblood is taken up by the three root-powers of agni, and vayu. These three powers are more or less of a hypothetical nature, absorbing within them a number of functionings and body-constituents. The reason for these three views in the three successive chapters cannot be satisfactorily explained, except on the supposition that Suśruta's work underwent three different revisions at three different times. Vägbhața the elder says that the moment the semen and the blood are united, the life principle (jiva), being moved by manas (mano-javena), tainted, as the latter is, with the afflictions (klesa) of attachment, etc., comes in touch with it1.
The doctrine of a subtle body, as referred to in the medical works, may suitably be compared with the Samkhya view. Cakrapāņi himself, in explaining Caraka-samhitā, IV. 2. 36, says that this doctrine of a subtle body (ativāhika śarīra) is described in the agama, and by āgama the Samkhya ägama is to be understood (tena āgamād eva sāmkhya-darśana-rūpād ātivāhika-śarīrāt). The Sāmkhya-kārikā 39 speaks of a subtle body (sūkṣma deha) and the body inherited from
1
gate purane rajasi nave 'vasthite suddhe garbhasyāśaye marge ca bījātmanā suklam avikṛtam avikṛtena vāyunā preritam anyaiś ca maha-bhūtair anugatam ārtavena abhimürchitam anvakşam eva rāgādi-kleśa-vaśānuvartina sva-karmacoditena mano-javena jivenābhisamsṛṣṭam garbhasayam upayati. Aştănga-samgraha, 11. 2. Indu, in explaining this, says, "bījātmanā garbha-karaṇa-maha-bhūtasvabhāvena...sūkṣma-svarupaiḥ manas-sahacaribhis tanmātrākhyair mahā-bhūtair anugatam stri-kşetra-präptyā karma-vaśäd ärtavena misri bhūtam anvakşam miśrībhāva-hina-kālam eva...mano-javena jīvenābhisamsṛṣṭam prapta-samyogam garbhāśayam suklam upayati." His further explanations of the nature of applications of the jiva show that he looked up Patanjali's Yoga-sutras for the details of avidya, etc., and the other klesas.