본고는 의학서임에도 불구하고 윤회를 인정하고 있는 아유르베다의 윤회관을 CS에 의거하여 고찰함으로써, 아유르베다의 독자적인 윤회관과 그와 연관성을 지니고 있는 상키야학파의 비교를 통해 의의를 정립 하고자 한다. CS에서는 윤회할 때 필요한 요소를 atman, 5대에서 akasa(空)를 제외한 4대 그리고 이들을 연결시켜주는 역할을 하는 sattva(마음)로 분류하고 있다. 이들은 불가분의 관계를 지니고 있다. 한편, 윤회의 원인으로는 정신적 도샤라 일컫는 rajas, tamas와 업이 존재하는데 이들 모두는 질병으로 연결되어 다음 생에도 병을 지속하게 한다. SK에서는 업의 개념을 담당하고 있는 buddhi(統覺)와 미세신의 이전을 통해 윤회가 진행된다. SK의 경우, buddhi의 정신적 기능인 8정태에 따라서 다음 생의 세계가 결정이 되고 CS의 경우, sattva(마음)의 유형에 따라 다음 생의 세계를 분류하는데 이러한 방식은 CS만의 독자적인 윤회관을 반영하는 것으로 마음이 CS에서 얼마나 중요한 위치를 차지하고 있는가를 보여준다. 윤회에 있어서 SK에서는 buddhi가, CS에서는 마음이 중대한 원리로 작용을 하고 있다. 양자의 연관성을 미루어 연대적으로 볼 때, CS에서 마음의 기능이고전 상키야에 이르러 buddhi의 다양한 기능으로 전환·확대되어 SK에 반영되었음을 유추할 수 있다.

In this paper, I will exam the transmigration theory of Ayurveda which is widely acknowledged despite its medical-scientific nature. The first one, atman(Soul), transfers from one physical body to another one continuously until the relevant karma perishes. The second one is the remaining 4 gross elements, akasa being excluded from the 5 gross elements, which play a role of subtle body, so they entail previous karma and rajas and tamas which are the constituents of mental dosas. The third one is mind(sattva) which serves as a connection point between atman and 4 gross elements. When it moves to another physical body, it conjoins its physical body and mind. They are all inevitably and inextricably wired together so transmigration cannot be accomplished if one of them is excluded. On the other hand, the reason why transmigration occurs is due to previous karma and rajas and tamas. ``Rajas and tamas`` as the cause of transmigration are the ones that constitutes mental dosas, not as qualities of three gunas which constitutes prakrti in Samkhya. Mental dosas are not only the reason for mental disorders but also the cause of transmigration. Consequently, the idea that rajas and tamas as mental dosas give rise to disorders and that liberation can be achieved only when one is out of the reach of diseases is unique to Ayurvedic transmigration theory. And in the case of karma which is another cause of transmigration, a karma works cause of diseases to the next life. As seen above, the cause of transmigration is mutually interconnected with an etiological cause. In the viewpoint of transmigration theory in SK, bhava which plays a role of mental functions buddhi possesses serves as the notion of karma. And subtle body and bhava are inextricably interrelated each other as the essential 3 elements of CS. The disparity between CS and SK is that SK does not require the existence of atman, but only requires a subtle body which is the core of transmigration and bhava which is the causes of transmigration. This shows that the contents of CS reflect the ancient ideas better than SK. In the case of transmigration, buddhi serves as the most significant principle for SK, and mind for CS. In SK, the next life is determined by 8 bhavas. On the other hand, in CS, the next life which is the types of mind is determined by mental dosas and karma. The method for classifying the next life as the types of mind reflects the unique viewpoint of transmigration in CS, and it proves the significance of mind in CS. Buddhi in SK and mind in CS respectively have an important funtion in transmigration. Taking it into consideration that CS represents the early traits of Samkhya, and chronologically contemplating the relation between the two texts, we can infer that the function of mind in CS is reflected in SK in the age of classic Samkhya and it is altered and expanded with various functions.