AYURVEDA
– SPIRITUAL ASPECTS
Charak Samhita
Sharira Sthana
Sharira Sthana deals with
the study of holistic human being.
Katidhapurusha Sharira
Sharira Sthana Chapter
1. Knowledge of holistic human being
Questions by Agnivesha
Agnivesha
requested Punarvasu to explain the following:
1. What
are the divisions of the purusha according to the division of the dhatus (elements)?
2. Why
is this purusha considered as the karana (karta/doer)?
Is the purusha considered to be the cause of the body?
3. What
is the origin of purusha?
4. Is
the purusha a sentient or an insentient entity?
5. Is
the purusha eternal or ephemeral?
6. What
is the primordial source of creation and what are its byproducts?
7. What
is the proof of the existence of the purusha?
8. Those
proficient in spiritual science describe the purusha to be
devoid of action, independent, absolutely free, all pervasive, knower of the
body and a witness. When is the purusha devoid of action? How
does action emanate from it?
9. If
the purusha is independent, how does it take birth among the
undesirable species?
10. If
the purusha is absolutely free, how does it get overpowered by
miserable ideas?
11. Being
omnipresent, why is it not aware of all miseries in its surroundings?
12. If
it is ubiquitous, how does it not visualize things interrupted by hills and
walls?
13. Which
comes first – the body or the knower of the body (soul)? In the absence of the
body, the object that perceives, emergence of the purusha does
not appear to be appropriate. But then if the body comes first, the purusha would
not be deemed eternal.
14. What
is it of which the purusha is considered to be a witness?
15. Can
the same purusha be a creator as well as a witness at the same
time?
16. If
the purusha is derived from any modification, how does it
subject itself to specific situations arising out of miseries (diseases)?
17. Out
of the three types of miseries of a patient, which one is treatable by the
physician – the past one, the present one or the future one?
1. The
future one is in fact not in existence;
2. the
past one has already ceased to exist; and
3. even
the present one is, in a sense, momentary and so in the absence of continuity,
it is non manageable to any treatment. Hence the dilemma.
18. What
are the common causative factors of all miseries (diseases)?
19. What
are the sites of their manifestation?
20. Where
do all these miseries completely get merged after their cure?
21. What
are the signs that help in recognizing the purusha which is
omnipresent, all renouncing, devoid of all contacts, only one and tranquil?
[3-15]
Details about Purusha
Purusha comprises of six dhatus (elements),
viz. five mahabhutas (in their subtle form) and consciousness.
The element of consciousness alone could also be considered purusha.
[16]
According
to another classification, purusha comprises of twenty
four dhatus, i.e. mind, ten indriyas (sensory and
motor organs), five objects of sense organs and prakriti (consisting
of eight dhatus, viz. five mahabhutas (in their
subtle form), ahamkara (ego), mahan (intellect)
and avyakta (primordial element) [17]
Details about Mana (mind)
Sometimes
one understands a thing and sometimes one does not. This proves the existence
of the mind as a separate sense organ. That is why, when there is no contact of
the mind with sense organs and their objects, no understanding of things can
occur. It is only when the required mental contact is there that one can
understand things. Atomicity and oneness are considered to be the two
characteristic features of the mind. [18-19]
Things
requiring thought, consideration, hypothesis, attention, determination or
whatever can be perceived by the mind, are regarded as its objects. Control of
sense organs, self restraint, hypothesis and consideration represent the action
of the mind. Beyond that flourishes the domain and intellect [20-21]
Role of buddhi (intellect)
Objects
are perceived with the help of sense organs and the mind. This perception is
purely mental in the beginning, while the practical advantages or disadvantages
are ascertained thereafter. The intellect which determines the specific
properties of the object impels the (same) individual to speak or act
intelligently. [22-23]
The five
sense faculties, made of the five mahabhutas (each sense
faculty has one dominant mahabhuta), are inferred from their five
respective actions which serve as agents for the manifestation of the intellect
[24]
Functions of karmendriya (motor
organs)
Motor
organs are of five categories, viz. hands, feet, anus, phallus and the organ of
speech (tongue). Feet are useful in locomotion, anus and phallus for passing
body waste while the hands are for collecting and holding. The tongue
represents the organ of speech which is of two kinds, viz. true and false. The
former can be compared to light which illuminates the worldly life and life
after death, and the later to darkness which creates confusion. [25-26]
Mahabhuta (five basic elements)
The
five mahabhutas are akasha, vayu, agni, jala and prithvi (in
this order). Their attributes are sound, touch, vision, taste and smell
respectively. [27]
The order
of mahabhutas mentioned above is important because, starting
with akasha, the number of attributes per mahabhuta increases
in the above order. This increase in number of attributes is cumulative, i.e.,
the attribute of the preceding mahabhutas is added to the
succeeding one. This process of gunantara vriddhi in mahabhutas is
aiso known as bhutanipravesha [28]
Prithvi,
jala, agni/tejas, vayu and akasha are
characterized by kharatva (roughness), dravatva (liquidity), ushnatva (heat), chalatva (mobility)
and apratighatatva (unobstructibility) respectively. All these
attributes are perceptible by the tactile sense organ. Touch, together with its
absence, is perceived by the tactile sense organ. [29-30]
Thus the
attributes and characteristics of the five physical elements are described.
[31-1]
The
objects of sense organs are sound, touch, vision, taste and smell, which
constitute the attributes of gross mahabhutas. [31]
Process of perception
The
perceptual faculty of living beings shapes itself depending upon the contact it
has with the various sense faculties. Mental perception like anxiety or sorrow
is also based on the contact of perceptual faculty with the mental faculty.
Perceptual
faculties are of several types, depending upon the variations in action and
objects of sense organs.
Just as
the same sound differs according to how it is produced out of friction in the
finger and the thumb, and the guitar and nail, so does the perceptual faculty
differ according to its production from out of the mutual contacts with the
soul, sense organs and objects of sense organs. [32-34]
Rashipurusha(Holistic human being)
Among the
various types of purusha described in the first few verses of
this chapter, rashipurusha is one form that consists of
24 tattvas i.e. avyakata, mahat, ahankara, five tanmatras, five mahabhutas and
ten indriyas and manas. Since this specific
combination is considered superior, a purusha of this type is
called rashipurusha in Ayurvedic science. Of these tattvas,
avyakta serves as an excellent coordinator of perceptual faculties,
sense organs, mind and the objects of the senses. Thus a combination of the
above mentioned (verses 17-35) twenty four elements is known as purusha.
[35]
The
association of purusha with the 24 tattvas continues so long as it is
influenced by rajas and tamas. If freed from the
influence of rajas and tamas, the purusha is
free from its association with the tattvas and is said to be
liberated. [36]
It is
within this combination of 24 elements (known as the purusha), that
action, fruit or consequence of the action, knowledge, ignorance, happiness,
misery, life, death and ownership are established. One who duely knows this,
knows life, death, continuity of the body, treatment (physical and spiritual)
and all other knowable objects. [37-38]
Ayurveda believes that this rashipurusha is
responsible for all deeds in life and has to face the consequences of these
deeds. It is also responsible for the (creation/gaining of) knowledge,
pleasure, sorrow, and joy. A term for the rashipurusha is karma
purusha and physicians call it chikitsa adhikrita purusha.
The person who knows this rashipurusha in its true sense also
understands the whole process of the genesis and destruction of life. Such an
intellectual person becomes well aware of chikitsa and nothing
else remains for him to be learnt.
While
describing the reason for existence, Charak says that for anyone not
accepting purusha as the cause or reason for existence (of
life), there will be no existence of knowledge, ignorance, truth or falsehood,
the vedas, auspicious and non-auspicious deeds, and the agents of
action and knowledge. There would be no support, happiness, misery, movement,
immobility, speech, knowledge, scriptures, birth, death, bondage or salvation.
Thus, the purusha is recognized as a cause (of creation) by
those well versed in the theory of causation. If purusha is
not recognized as a chief cause, then everything mentioned above will be
considered as causeless. Then the theory of cause and effect which is a
fundamental tenet of Ayurveda will fail and no one will put any effort in
understanding the cause of any effect. [39-42]
In support
of the causativity of purusha, author has given few practical
examples of world where existence of karta (doer) becomes
mandatory.
Without a
potter, can a pitcher be constructed with materials like earth, rod, and wheel
alone? Can a house be constructed with earth, straw, and beams, if there is no
mason? If the answer is “no” in both these cases, how can we expect the body to
be created just by virtue of the combination of different sense organs, without
a conscious agent? It is only an ignorant person devoid of rational outlook and
scriptural knowledge who can assume otherwise. [43-44]
All the
sources of knowledge, including scriptures that serve as an instrument for
acquiring knowledge of various kinds, establish the causality of purusha.
[45]
Here, the
author has given his opinion on other philosophies that do not accept the
causality of purusha but rather believe that there is always a
new doer with every birth. They opine that there is no permanent purusha as
such. They believe that the purusha is merely a combination of
ephemeral elements devoid of any permanent controlling agent or consciousness.
Certain schools of thought, including schools within Buddhism share this view.
In their opinion, it is sattva and not the atma (purusha)
that becomes the doer and sufferer of its previous deeds. (This is also known
as kshanabhangavada) [46-47]
Those who
subscribe to the above theory do not accept the soul as the cause or reason for
existence. To them, the results of actions performed by one would be enjoyed by
some other similar (momentary) entities. [48]
The bodily
organs of a living being might be different but the soul i.e. the agent of
action (deeds) is one and the same. The agent (doer) of action (deed) like a
sculptor is an efficient cause of all actions (viz. sculpture etc.) by virtue
of his possession of the various karana (equipment). [49]
Physical
elements can get destroyed at a rate faster than the twinkling of an eye. Those
destroyed do not come back to their original form again and the results of the
deeds (like yagna) of one individual may not be enjoyable to
another individual. 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.
[50-51]
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. [52]
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 Him. 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. [53]
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. 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.
[54-55]
The instruments of knowledge are mind, intellect and
cognitive and conative organs. Their association with the doer (purusha)
results in action, sensation and understanding. The purusha alone
(soul in the absence of mana and indriyas) does
neither initiate deeds nor enjoy the result of deeds. Combination of all these factors is responsible for the
manifestation of every effect and without that nothing exists nor happens.
[56-57]
The purusha, not alone but accompanied
with mana and indriyas, is responsible for the
manifestation of things. The process of
decay on the other hand being too quick in succession does not need any cause
as such. [58]
Thus, 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.
[59]
The
absolute soul cannot be perceived by anything, for eternity is not caused by
anything. So, the absolute soul is unmanifested and imperceptible. The
manifested creation is, of course, otherwise.
The
absolute soul is unmanifested, knower of creation, eternal, universal and
indestructible. The manifested creation (purusha) is, of course,
otherwise. Another way of distinguishing manifested things from the
unmanifested ones is that 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). [60-62]
Ashta bhuta prakruti (eight
sources of creation) and Shodash vikara (sixteen elements)
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.
[63-64]
All this
taken together, except the unmanifested one (avyakta), is known as kshetra i.e.
corpus (body). The unmanifested (soul)
one is known as kshetragna (knower of the corpus) which
adjoins the body. [65]
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). [66-67]
At the
time of destruction of life, the purusha (soul)
again dissociates itself from all the manifestations meant for its enjoyment,
viz. buddhi etc. The universe accompanied with rajas and tamas cycles
between the unmanifested and the manifested stages. Those who are attached to rajas and tamas and
those who are egoistic undergo the process of birth and rebirth. Others that
are not, get liberation. [67-69]
In
response to the question on the signs and symptoms of a soul in the living
body, as well as the proofs of existence of the soul in living animates, Lord
Atreya mentions the following as proof:
1. Inspiration
and expiration;
2. Twinkling
of the eye;
3. Sign
and symptoms of living life;
4. Ability
to mentally teleport oneself (e.g. arriving at a distant place like Pataliputra
in imagination or dream);
5. Shift
from one object of sense organ to another (e.g. shift from visual perception to
tactile perception);
6. Inspiration
and controlling mind and indriyas
7. Journey
to another country in dreams;
8. Anticipation
of death;
9. Knowledge
of something visualized in right eye by the left eye;
10. 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)
[70-74]
Mind is active but devoid of consciousness, while the
soul is conscious but not active and is considered a doer, or an actor, or an
agent of deeds. The mind is not considered as actor. [75-76]
Thus, the ability to “cause” or “act” resides in the
conscious and not in unconscious.
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. Here it can be understood that 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. [78]
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 [79]
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. 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.
[80-81]
Atma (soul) does not have a beginning, and similarly,
the corpus (combination of ayu elements) also does not have a beginning. The
continuity of kshetra and kshetragya is so
long that it is not possible to say which came earlier (kshetra or kshetragya)
[82]
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). [83]
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).
[84-85]
The
following logic is given here while responding to the question on the
management of illnesses of the past, the present and the future. Recurrence of
headache, fever, cough and vomiting establishes the fact that diseases of the
past do relapse. That is to say, the time of occurrence of the various diseases
in the past repeats itself. The therapeutic devices meant for alleviating such
recurring diseases verily take the past history (of such diseases) into
consideration.
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.
A
continuity of ailments is checked by treatments that are conducive to the
continuity of happiness. The state of equilibrium of dhatus is
not disturbed nor is the imbalanced state brought to normalcy without some
causative factors. It is the causative factors which determine the equilibrium
or imbalance of the dhatus. So a physician treats the diseases
pertaining to the past, present and future. [86-94]
Absolute eradication of miseries is obtained by the
elimination of desires. Desire is the root cause of all miseries. Elimination
of desires leads to the eradication of all miseries. A silk worm provides for itself suicidal threads. So,
does an ignorant person. Bound by worldly miseries, he provides for himself
desires arising out of the various objects. A wise person who abstains from the objects of senses, considering them
as dangerous as burning fire, does not subject himself to any wishful acts and
attachments with the result that miseries never overcome him. [94-97]
Basic causes of miseries in
life
Impairment of intellect (grasping and keeping
power), dhriti (controlling power) and memory (recalling
power), ageing/advent of maturity, unwholesome contact with objects of senses,
and deeds could be counted as factors responsible for causing miseries. [98]
If
something eternal is viewed as ephemeral and something harmful as useful, and
vice versa, this is indicative of the impairment of intellect. For, the normal
intellect views things as they are. [99]
A mind
indulging in worldly enjoyments cannot be restrained from harmful objects due
to the impairment of dhriti (controlling power). It is dhriti that
can restrain the mind (from its harmful objects) [100]
If the
memory is impaired due to a person being
overcome by rajas and tamas, this is known as
the impairment of smriti. Normally smriti contains
everything memorable. [101]
Prajnparadha (intellectual defect)
and its consequences
When a
person’s dhi (ability to comprehend), dhriti (controlling
power), and smriti (power to recall memories, or reminisce)
get impaired, he performs inauspicious deeds that lead to aggravation of
all doshas. This is called pragyaparadha (mistake
of the intellect, knowingly committing crime or unwholesome/sinful acts).
Forcible
stimulation of natural urges and suppression of the manifested ones, exhibition
of undue strength, over indulgence in sexual acts, negligence of the time and
method of administering of treatment (i.e. non utilization, excessive
utilization, and impaired utilization of therapies), initiation of action in
improper time, loss of modesty and good conduct, disrespecting those that
deserve respect, enjoyment of harmful objects, resorting to the factors that
are responsible for the causation of madness, scant regard to temporal or local
propriety (e.g., doing things that are out of place or out of season),
friendship with persons of bad character, avoidance of healthy activities
described in sadvritta or harboring malice, vanity, fear,
anger, greed, ignorance, intoxication and bewilderment or bad actions arising
out of any of them, and/or physical evil acts arising out of rajas and tamas constitute pragyaparadha,
the root cause of several diseases told by learned seers of Ayurveda. [102-108]
Understanding
the subjects in improper way due to the impairment of intellect and, at the
same time, executing this improper knowledge in the wrong way is also termed
as pragyaparadha which makes improper cognition of manasa, indriyas with
their objects and subjects. [109]
Importance of Kala (time
factor)
Ailments
due to the advent of the season are already described in Sutra 17:114. It has
been explained there, how pitta and other doshas get
accumulated, aggravated and alleviated (depending on seasonal variation).
This
category includes causative factors of diseases marked by wrong manifestation,
over manifestation and under manifestation of their symptoms during seasons
ending with the rains; during various stages of digestion viz. time of final
digestion, time of intake of food and time of initial digestion; during
different times of the day, viz. forenoon, mid-day and afternoon and during
different hours of the night, viz. pre-midnight, midnight and post mid night.
Diseases which as a rule manifest themselves during these times are also known
as kalaja diseases. [110-112]
Diseases
like anyedyska (quotidian fever which occurs at a fixed time
every day), dvyahagrahi (reverse quotidian fever), tritiyaka (tertian
fever which occurs at an interval of one day) and chaturthaka (quartan
fever which occurs at an interval of two days) manifest themselves at fixed
hours in as much as they get strength only at such hours. [113]
A
physician acquainted with the knowledge of dosha bala and kala
bala should treat this and other similar diseases prior to their
actual manifestations. [114]
The
diseases arising out of temporal factors that bring about old age and death are
to be considered as natural ones, which affect everyone, and these such natural
manifestations are irremediable. [115]
Daiva (fate/destiny)
The deeds
performed in the previous life or past time are known as daiva (fate)
also constitutes in due course causative factors for the manifestation of
diseases. [116] In other words it could be also said that some causes do not
produce disease at the same time because they have less strength (karmaja
roga).
There is
no such major action/deed (performed in the previous life/past time) which does
not lead to the corresponding results. Diseases arising out of such
actions/deeds are not amenable to any therapeutic measures. They are cured only
after the effects of past actions/deeds are exhausted i.e. fully enjoyed. [117]
Asatmya indriyartha samyoga (improper use of
senses)
The
auditory sense faculty is impaired by the hearing of excessively loud or low
sound (even by not hearing excessively loud sound) or by the absolute non –
utilization of this sense faculty. Auditory contact with sounds indicating
roughness, terror, inauspiciousness, distate and misery constitute the wrong
utilization of the auditory sense organ.
The
tactual sense is impaired, briefly speaking by the nonutilization, excessive
utilization, and inadequate utilization of the touchable (including massage,
unction etc).
Untimely
contact with poisonous germs, poisonous wind; unctuous, cold and hot substances
constitute wrong utilization of tactual sensation. Vision gets impaired by the
excessive contact with dazzling objects or by contact with extremely subtle
elements or by absolute nonutilization of visual faculty.
Visual
contact with undesirable, terrific, despicable objects and objects placed at a
distance or in close proximity constitutes the wrong utilization of visual
faculty. Vision is also impaired by the contact of the visual faculty with
faint objects. Excessive intake, absence of intake, intake in utter disregard
to the wholesomeness of addiction and inadequate intake of rasas (tastes)
vitiate the gaustatory faculty.
Olfactory
faculty also gets impaired by the enjoyment of smells too mild and too sharp or
by absolute nonutilization of this faculty. Inhalation of the smell of
putrified objects, germs and poisonous as well as unseasonal smells constitutes
wrong utilization of olfactory faculty.
These are
the three types of unwholesome contact of sense with their respective objects
which aggravate the doshas. A thing which is not conducive to the
body is regarded as asatmya or unwholesome and which becomes responsible to
provoke all the doshas. [118-127]
When a
disease is caused by wrong utilization, excessive, utilization and inadequate
utilization (non – utilization) of sense faculties, viz. auditory etc, it is
known as Aindriyaka(sensorial diseases) i.e. a disease caused by
the impairment of senses. [128]
These are
the causative factors of the diseases which do not subside easily. But for a
blissful life or a life without misery i.e. samayoga i.e. very
much proper contact of the sensory organ with their objects is needed though it
is very difficult to keep in practice. These are the factors responsible for
miseries. Equitable utilization (of time, intellect and objects of sense
faculties) brings about happiness. This equitable utilization is difficult to
attain. [129]
Causes of happiness and
miseries
Neither
the sense organs nor their objects alone can bring about happiness or miseries.
The latter are in fact caused by the fourfold contacts mentioned above (viz.,
proper utilization, wrong utilization, excessive utilization and
non-utilization). Even if there are sense organs and their objects present,
there would be no disease, nor any happiness unless the fourfold combination is
involved. So, this contact itself
constitutes a causative factor for happiness and miseries. [130-131]
As a
matter of fact, no happiness or misery
can be caused without the soul, the sense organs, mind, intellect, objects of
sense organs and results of past action/deeds. But in the context of the
science of medicine, it is only the fourfold contact which is relevant as a
causative factor of happiness and miseries, that is to say the wholesome
contact is required to be adhered to and the unwholesome one to be given up for
the maintenance of good health. [132]
Tactual
contact and mental contact are two types of contacts which bring about
happiness and miseries. [133]
Happiness and miseries bring about lust in the form of
likes and dislikes respectively. Then again this lust is responsible cause for
happiness and miseries. It is lust which
gathers several factors, which serve as substrata for happiness and misery.
Unless such factors are gathered, there will be no contact whatsoever and there
can be no happiness or miseries without such contacts. [134-135] (Cause for
such type of contact is again purusha)
The mind
and the body together with the sense organs exclusive of kesha (hair), loma (body
hair), tip of the nail, ingested food, excreta, excretory fluids and objects of
senses are the sites of manifestation of happiness and miseries. [136]
Importance of Yoga (union
with self)
Recurrence
of all sensation is checked through yoga and moksha.
The absolute eradication of sensation is attained through moksha.
The yoga is a means to attain moksha. [137]
Happiness and miseries are felt due to the contact of the
soul with the sense organs, mind and the objects of senses. Both these types of
sensations disappear when the mind is concentrated and contained in the soul
and the super natural powers in the mind and body are attained. This state is known as yoga according
to sages well versed in this science. [138-139]
(1) Entering others body, (2) thought reading
(3) doing things at will, (4) Super natural vision (5) super natural audition
(6) miraculous memory (7) uncommon brilliance and (8) invisibility when so
desired – these are the eight
supernatural powers attained by those who practice yoga. All this
is achieved through the purity of the mind. (free from rajas and tamas)
[140-141]
Moksha (salvation) and means
for its attainment
This is
the stage of salvation in which there is detachment of sharira, mana,
indriya and atma. Moksha or salvation is
nothing but an absolute detachment of all contacts by virtue of absence
of rajas and tamas in the mind and
annihilation of effects of potent past actions/deeds. This is a state after
which there is no more physical or mental contacts. Further there is no process
of rebirth.[142]
The
following serve as means to the attainment of moksha.
1. Due
devotion to noble person;
2. Shunning
of the company of the wicked;
3. Observing
sacred vows and fast;
4. Pursuit
of the rules of good conduct;
5. Compliance
with scriptural prescriptions;
6. Scriptural
knowledge;
7. Liking
for lonely living;
8. Detachment
from the objects of senses;
9. Striving
for moksha (salvation);
10. Absolute
mental control;
11. Abstinence
from performing the acts(leading to any effect);
12. Annihilation
of the effects of past actions/deeds;
13. Desire
to get away from the worldly trap;
14. Absence
of egoistic disposition;
15. Being
afraid of contacts of the soul, the mind
and the body;
16. Concentration of the mind and
intellect in the soul; and
17. Review
of spiritual facts.
All this
can be attained by virtue of the constant
remembering of the fact that the soul is different from the body, mind and
senses and the latter has nothing to do with the former. [143-146]
Smruti (memory)
A memory
is nothing but the remembrance of things directly perceived, heard (from
scriptures) or experienced earlier.
The
following are the eight factors that bring about a good memory:
1. Knowledge
of cause (of a thing and event etc.);
2. Knowledge
of form (e.g. after seeing gavaya in the forest one remembers
a cow having a similar form);
3. Knowledge
of similarity (e.g. on seeing a son one remembers his father having similar
form);
4. Knowledge
of contrast (e.g. having seen an ugly form one remembers a beautiful form);
5. Concentration
of mind;
6. Practice;
7. Attainment
of metaphysical knowledge; and
8. Subsequent
partial communication of an event.
The regime
prescribed in verses above, beginning with devotion to the noble persons and
ending with absolute mental control (items 1-10) serve as an aid to good
memory. If one only remembers the real nature of thing he gets rid of miseries.
[147-149]
The power of metaphysical memory constitutes the best way
of liberation, as shown by the liberated ones. Persons following this way do not get rebirth after
death. This is again the best way to the attainment of yoga (communion
with God) as well as moksha (salvation). This is what
the yogins, the virtous ones, the followers of the Sankhya system,
and the liberated ones say. [150-151]
Any thing
that has a cause constitutes misery; it is alien and ephemeral. It is not
produced by the soul (atman); but one has got a feeling of its ownership
until one has got a real knowledge to the effect that this is something
different from him; and is not his own. As soon as one knows it, he gets rid of
all miseries. [152-153]
As soon as
the final renunciation in respect of all subsequent actions is attained, the
very consciousness together with its final causes in the form of intermediate,
determinate or scriptural knowledge is completely eradicated. [154]
Process of knowledge of self
Thereafter,
one identifies himself with supreme soul
and the purusha ceases to exist. He is easily
distinguishable form all other manifestations. He does not even leave any
indication (inspiration, expiration etc.) of his existence. This is what those
well versed in the bramajnana say. It is impossible for an
ignorant person to know this. Later on when the soul (jivatma) attains
the state of Brahma (supreme soul), then state of bhutatma get
lost and this supreme soul gets detached by all associated factors and also
gets freed from all those signs and symptoms of jeevatma (verses
70-72) . This is a state of bragyana which could be achieved
by few intellectual one (brahmgyani) not by ignorant one. [155]
Summary
To sum up :
In this
chapter, the various constituents of the purusha etc.,
conducive to the understanding of the human physiology, 23 important questions
regarding the purusha and the supreme soul have been answered
by the enlightened Seer. [156]
Tattva Vimarsha / Fundamental Principles
1. Purusha represents
the element of consciousness, i.e. the soul, different from the body.
This purusha plays an important role in formulating treatments
for the eradication of miseries and attainment of salvation.
2. The
mind analyses sense objects on the basis of merits and demerits, their
acceptability or otherwise, while ahamkara causes self
attachment and finally buddhi takes decision whether they are
acceptable or not. Charak describes senses composed of bhutas whereas samkhya mentions
them as evolved from ahamkara. This is the different view of Ayurveda based
on its application in management. (21-24)
3. Mind
is an important entity involved in the process of knowledge. Knowledge of
objects cannot be perceived if the mind is absent in the process. Atomicity and
oneness are the two properties of mind. Mind controls itself as well as the
five senses. The different objects of the mind are thought, consideration,
hypothesis, attention and determination. The knowledge of the objects is
perceived through the five senses in connection with mind. The advantages and
disadvantages of the perceived objects are ascertained thereafter. Then the
intellect decides the specific properties of the objects and individual acts
accordingly. The chain of perception starts from the desire that arises with
the purusha. The important components of this chain are atma, mind,
five senses and objects. Any abnormality in this chain leads to nonperception
or false knowledge. (18-25)
4. Purusha is
considered as the main causative factor. Occurrence of intelligence, ignorance,
support, movement etc. is not possible without existence of purusha. Purusha is
the supporting element for truth, falsehood, food and bad actions. Purusha i.e.
conscious element provides the utility value to other things. The cause
of purusha can be proved by all pramanas. The
organs of living beings are different but the entity responsible for their
action is one and the same and that is the soul. Therefore, apart from the body
which is in the constant process of decay, soul is eternal and responsible for
all the actions and also experiences the results of such deeds. (49-62)
5. The
supreme soul is without a beginning, but the rashipurusha, which is
a combination of 24 elements, is born due to the ignorant actions/deeds
originated because of auspicious and inauspicious, and is therefore ephemeral.
The twenty four elements are the combination of ashta prakriti and shodasha
vikara. Ashta prakriti comprises of the five subtle mahabhutas,
buddhi, avyakta, and ahamkara. Shodasha vikaras are
five sense faculties (jnanendriya), five motor faculties (karmendriya),
mind and five mahabhutas. The purusha along with
the instruments of knowledge i.e. mana, buddhi, jnanendriya and karmendriya is
responsible for the manifestation of things. (63-64)
6. The
process of evolution incorporates the chain of events which get originated
from avyakta, avyakta produces buddhi, buddhi produces ahamkara,
ahamkara produces five subtle and five gross mahabhutas and
is called as born. Whereas during the process of dissolution the reverse
changes take place. As a result of theses reverse changes the manifested one
gets converted into the unmanifested one. Those who are afflicted with rajas,
tamas and have ego undergo the process of birth and death and rebirth.
Others who are free of rajas and tamas and
does not have ego are free from the cycle of birth, death and rebirth. (65-69)
7. The
soul is the source of consciousness and along with mind is responsible for all
actions. As the mind does not have consciousness in spite of its involvement in
all actions it is not held responsible for the actions. All the living beings
themselves are responsible for their transmigration from one species/body to
another. Though the soul is free to act, it can control the mind and get rid of
the results of the actions of his own. As this soul with controlled mind
pervades the entire universe it is considered Omni-prescient. But its contact
with the mind makes him restricted with one body only. This soul becomes the
sole witness of all actions performed. (70-85)
8. A
physician treats the diseases of past, present and future by different methods.
The causative factors are responsible for the equilibrium and imbalance
of dhatus. (86)
9. A
person indulges in various activities due to his desires. He subjects himself
to good and bad effects of his actions leading to miseries. The miseries can be
checked if the desires are ignored. The impairment of dhi, dhriti,
smriti, maturity of time and actions and unwholesome contact of senses
with their objects leads to miseries. The diseases originated from temporal
factors (kalaja) leads to geriatrics and death. These diseases are called
as swabhavika roga and these diseases are irremediable. The
other variety of roga is karmaja roga which
are results of acts of past life. These disease, do not respond to any
therapeutic measures. They are cured only after the results of past action are
exhausted. One more variety of the disease is aindriyaka i.e. the diseases
which are originated due to improper utilization of senses. So, proper
utilization of time, intellect and senses bring about happiness, but this
proper utilization is difficult to attain. (95-131)
10. The
ultimate cause of happiness and miseries is lust. All kinds of pain can be
checked with the help of yoga and moksha. Yoga leads
to temporary loss of pain where as moksha leads to absolute eradication of all
kinds of pain. As soon as the stage of yoga is disturbed,
there will be recurrence of pain. Yoga is one of the means to
attain moksha. Both the sensations i.e. happiness and miseries
disappear when mind is concentrated and contained in the soul. This stage is
known as yoga and it gives eight super natural powers to the
individual who has attained this stage. Absence of rajas and tamas in
mind and reduction of the potent effects of past actions leads to absolute
detachment i.e moksha. To achieve the salvation, one has to always
remember that soul and body are two different entities. Until and unless one
acquires the real knowledge, i.e., satya buddhi he can not get
rid of all miseries. A Person who follows all the means to achieve salvation do
not return to this world and is permantly set free from all kinds of miseries.
(134-146)
Charak Samhita has
described three reasons for occurrence of disease:
1. Mistake
of the intellect (prajnaparadha) by losing connection to the source
(consciousness).
2. Losing
control of special senses.
3. Not
acting conducive to seasons and place.
Atulyagotriya Sharira
Sharira Sthana Chapter
2. Different clans and aspects of the Human Birth
Four karmajabhutas (derived
from the past deeds) which are atmaleena (associated with the
soul) which enter into the fetus are known as beejadharma. These
(four bhutas) along with the soul transmigrates from one body to
the other (in the cycle of birth and death). ||35||
Based on
one’s past deeds, one’s physical form is influenced by the physical form of a
past life, and one’s mind from that of a past life. Whatever difference is
observed in the physique and psyche of one’s life from those of others is
caused by rajas, tamas and the past deeds.
The soul
is never dissociated with the subtle and sense-transcending bhutas,
past deeds, mind, intellect, ego and other vikara. Mind is
associated with rajas and tamas, while all defects
are caused by ignorance (tamas) or lack of knowledge. The cause of
movement and inclination of soul from one body to another is defective mind and
potent past deeds. ||37-38||
How do diseases occur? What is their remedy? What is the
cause of happiness and sorrow? How could physical and mental disorders, once
subdued, not recur? ||39||
Intellectual error (pragyaparadha), unbalanced use
of senses and temporal effects- these three are the causes of all disorders.
Similarly, the remedy of all disorders lies in the balanced use of intellect,
senses and time. ||40||
Virtuous
acts bring forth happiness while the contrary ones cause sorrow. The source of
all diseases is the body and the mind. When these (body and mind) are absent,
the diseases can not recur.( This state is known as Moksha )||41||
The
beginning point of the consistent exixtence of physique and psyche is not
mentioned anywhere and for sure there is no such beginning. Their absence can
be brought out only by excellent restraint, memory and knowledge. ||42||
Even though the above mentioned two-fold seats of
diseases (body and mind) exist, one who always takes precautions against
diseases and have control over the senses does not fall prey to diseases except
when predestined. ||43||
The deeds
of the previous life are known as daiva (fate) and those of
the present life as paurusha (personal effort). Imbalance of
these (daiva and paurusha) leads to diseases and
balance prevents the diseases||44||
One who eliminates the accumulation of doshas of
early winter in spring, that of summer in early rains and that of rainy season
in autumn, never suffers from seasonal disorders. ||45||
The man who uses wholesome diet and behavior,who moves
cautiously, who is unattached to sensual pleasures, who donates, observes
equality,who is truthful, who is forbearing and who is devoted to venerable
people becomes free from diseases. ||46||
One who is endowed with such an intellect, speech and
(positive) actions which yield good results, who has a submissive mind, clear
understanding, and knowledge, and who does penance and continued effort
in yoga, does not fall victim to diseases. ||47||
Mahatigarbhavakranti Sharira
Sharira Sthana Chapter
4. Detailed sequential growth and development of embryo in womb
Causes of psychic and somatic
abnormalities
There are
three bodily doshas i.e. vata, pitta and kapha-
they vitiate the body. Again, there are two doshas of mind i.
e. rajas and tamas- they vitiate the mind.
Vitiation of the body and the mind causes the expression of diseases and no
disease is caused without vitiation of doshas.
Four types of body types
Based upon
the yoni (origin), the body of living beings is of four types,
which has been mentioned earlier. [35]
Three types of psyche
The mind
is of three types – pure sattvika, rajasika and tamasika.
The pure sattvika one
is free from causing abnormalities as it is gifted with auspiciousness;
whereas the rajasika type is impure because it promotes
furious temperament. In the same way, the tamasika one is
similarly impure because of bewilderment. Each of these three types of mind can
be sub-divided into innumerable forms owing to comparative proportions and type
of body and origin of the body it resides into. The body influences the mind
and vice versa. Therefore, some of the varieties of mind have been described briefly
depicting their resemblance with recognized symbols. [36]
Seven types of sattva dominant
psychic constitution
The
pure sattvika type of mind is positive and is of seven
categories. Their distinguishing features are furnished in the statement given
below:
1. Brahma (giving
out the qualities of Brahma): Clean, love for truth, having control over self,
power of eliminating bias, capable of learning, perceptive, power of
description, reply and memory. Freedom from overenthusiasm, anger, greediness,
self-esteem, lack of knowledge, envy, misery and narrow-mindedness and
favorable outlook equally for all the individuals. The individuals having such
qualities should be known as Brahma in mind.
2. Arsha (giving
out the qualities of rishis): Dedication to holy rituals, study,
sacred vows, oblations and celibacy, welcoming nature to the guest. Has freedom
from self-importance, self-esteem, affection, detestation, lack of knowledge,
greed and annoyance. The person is capable of intellectual excellence and
eloquence, power of understanding and retention. The individuals having such
qualities should be known as Arsha in mind.
3. Aindra (giving
out the qualities of Indra): Supremacy and trustworthy words, involved in holy
rituals, endowed with bravery, strength and splendor, involved in good acts,
far sightedness, always engaged in achievement of virtue, wealth, devotion to
virtuous acts, earning of wealth and pleasure. The individuals having such
qualities should be known as Indra in mind.
4. Yamya (giving
out the qualities of Yama): Observance of the humility of actions, timely
instigation of dealings, non- aggressive, accomplished with promptness and
memory, attaining supremacy, free from affection, jealousy, detestation and
ignorance. The individuals having such qualities should be known as Yama in
mind.
5. Varuna (giving
out the qualities of Varuna): Bravery, patience, clean and disliking for
uncleanliness, engaged in holy rituals, affection for enjoyment in water,
hatred for mean-actions, expression of anger and happiness in proper time and
place. The individuals having such qualities should be known as Varuna in
mind.
6. Kaubera (giving
out the qualities of Kubera): Capable of position, honor, luxuries and having
family members (attendants), constantly involved in virtuous acts, wealth and
satisfaction of desires, clean, comfortable movement, obvious annoyance and
happiness. The individuals having such qualities should be known as Kaubera in
mind.
7. Gandharva (giving
out the qualities of Gandharva): Fond of dancing, singing, music and praise,
expert in poetry, stories, historical narrations and epics, constantly use
scents, garlands, pastes, clothing, engaged with women and passion. The
individuals having such qualities should be known as Gandharva in
mind.
As a
result, the pure mind has been divided in to seven types because of
advantageous character. Brahma is considered as purest due to predominance of
pure mind. [37]
Six types of rajas dominant
psychic constitution
The rajasika type
of mind represents wrathful disposition and is of six types:
1. Asura:
Brave, cruel, jealousy, supremacy, fraudulent, violent, lack of kindness, self
praising individuals should be designated as asura mind.
2. Rakshasa:
Intolerant with annoyance, attacking at weak points, cruel, fond of overeating,
most desirous for meat, indulged more in sleep and hard work and jealous
individuals should be designated as rakshasa mind.
3. Paishacha (sharing
the traits of pishacha): Voracious habit, fond of women, desire for
staying with women in secluded place, unclean, have an aversion for
cleanliness, fearfulness and terrifying disposition, and habitual user of
abnormal diet and regimens individuals should be designated as paishacha mind.
4. Sarpa (sharing
the traits of sarpa or snake): Bravery when in furious
disposition and cowardice when not in furious disposition, sharp reaction,
excessive hard worker, terrorizing, indulged in food and regimens with a
fearful temperament.
5. Praita (sharing
the traits of a praita): Extreme craving for food, extremely
painful disposition in character, jealousness, actions with prejudice, extreme
meanness and inactive individuals should be designated as praita mind.
6. Shakuna (sharing
the traits of a shakuni or bird): Passionate, excessively
indulged in food and regimen, unstable, intolerant, and un-acquisitiveness.
Such individuals should be designated as shakuna mind.
In this
way, six types of rajas sattva are described, all of them
having agitation quality in common. [38]
Three types of tamas dominant
psychic constitution
The tamasika type
of mental faculty represents ignorant disposition and is of three types. Their
characteristic features are:
1. Pashava (sharing
the traits of animal) Has forbidding disposition, lack of intelligence,
terrible conduct and food habit, excessive sexual indulgence and sleep.
2. Matsya (sharing
the traits of fish) personality possess timid, lack of intelligence, greediness
for food, unsteadiness, constantly passionate and wrathful disposition,
fondness for constant movement and desire for water.
3. Vanaspataya (sharing
the traits of vegetable life) Sluggishness, indulgence in food, and deficiency
of all the intellectual faculties. [39]
Innumerable types of mind
based on combinations
In this
way, three types of mind have innumerable varieties. The sattvika type
of mental faculty is of seven types depending upon the disposition of Brahma,
Rishi, Indra, Yama, Varuna, Kubera and Gandharva. The rajasa type
of mind is of six types depending upon the dispositions of asura,
rakshasa, paishacha, sarpa, preta and shakuni. The tamasa type
of mind faculty is of three types depending upon the dispositions of pashu (animal), matsya (fish)
and vanaspati (vegetable life). All these descriptions are
made with a view to indicate the general mode of mind treatment that should be
provided. [40]
Expand
In this
way, the entire description of descent into embryo is explained in keeping with
the purpose with which the chapter was initiated i.e. to provide knowledge
regarding the formation of embryo. By obtaining this knowledge one can help to
way out to the factors which are responsible for the proper growth of the fetus
and avoiding the factors which come in the way of its proper development. [41]
Purusha Vichaya Sharira
Sharira Sthana Chapter
5. Detailed Study of the Purusha – Holistic human being
Applied aspect of the
knowledge of the purusha (man/individual) -an epitome /
miniture of the loka (universe)
When Lord
Atreya finished his talk, Agnivesha said, “The similarity between purusha and
the universe is undoubtedly logical. What is the purpose of this discourse in
the context of medicine?”[6]
Lord
Atreya replied that seeing the universe in the purusha, and
vice-versa, gives rise to true knowledge. With
such (true) knowledge, one would realize that the atman, or the
Self, alone is responsible for bliss and sorrow and no one else. With this
knowledge, one realizes that the whole world, being of the nature of activity
and yoked to motivating factors etc. is as own self, one awakens the primary
knowledge leading to salvation. The word loka here denotes
aggregation. Generally, the entire universe (and the purusha) is
made up of six constituents. [7]
Dukha (miseries) and sukha (happiness)
of the purusha (man / individual)
There
are hetu, utpatti, vriddhi, upaplava and viyoga for purusha (man)
and loka (universe). Hetu is the cause of
manifestation, utpatti is germination or birth, vriddhi is
growth, upaplava is advent of miseries. Viyoga is
departure of soul, cessation of vital breath, disruption, dissolution of the
six constituents and the reverting to the primordial state. The root cause of
universe and all upaplava(advent of miseries) is pravritti (action/attachment). Nivritti (inaction/detachment
from worldly affairs) leads to its destruction (of all miseries). Attachment leads to miseries and detachment
to bliss. Realization of this fact is truth (pure knowledge). Imparting
this knowledge is the purpose of describing this principle. [8]
Cause of pravritti (attachment)
and method of nivritti (detachment)
Agnivesha
then asks, "What is cause of pravritti (attachment) and
methods of nivritti (detachment) ?".[9]
Lord
Atreya replied, “The source of attachment are ignorance, desire, hatred and
purposeful action. This in turns give rise to ahamkara (ego), sanga (attachment), samshaya (skepticism), abhisamplava (mistaken
self-identity), abhyavapata (false sense of ownership), vipratyaya (sensing
opposite of reality), avishesha (inability to distinguish
between consciousness/unconsciousness) and anupaya (believing
in outdated traditions) that engulf an individual just like the very long
branches of a big tree smother a sapling. A person overwhelmed by these
emotions stays trapped in the affairs of the world.
Ahamkara means egoism. E.g., "I belong to a high
descent and possess beauty, wealth, conduct, intelligence, character, modesty,
learning, fame, age, power and influence."
Sanga, or attachment, includes the mental, vocal, or physical
deeds associated with attachment that are not conducive to the attainment of
emancipation or salvation.
Samshaya, or skepticism regarding the existence of the result of
the past action, salvation, soul, life after death, etc.
Abhisamplava is the mistaken perception of identifying one’s
atman with one’s body, such as "I am second to none in any situation; I am
the creator; I am an accomplished person by nature and I am the aggregate of
body, sense organs, intelligence and memory.”
Abhyavapata is the sense of ownership, such as " mother,
father, brother, wife, progeny, keen, friend and servants belong to me and I am
theirs."
Vipratyaya, or considering a desirable act as undesirable, a
beneficial thing as harmful and an auspicious act/thing as inauspicious (and
vice versa).
Avishesha, or the lack of distinction between a consciousness and
unconsciousness, nature and its modifications, attachment and detachment.
Anupaya, or inefficient religious rituals such as prokshana (consecration), anashana (fasting), agnihotra (oblation
to the fire), trishavana (worship with soma thrice
a day while performing sacrifice), abhyukshana (wetting), aavahana (invocation), yajana (leading
or guiding sacrificial rituals), yajna (sacrificial
rituals), yachana (begging) and entering into water and fire.
Thus, if a person is devoid of intellect,
restraint and memory, but is egoistic, skeptic, self-centered, is attached (to
objects or actions), and is unable to discern between good or bad, self and the
physical body, etc. he is an abode of all miseries. Such feelings are the root
cause of vitiation of doshas relating to the mind and body.
Such a person is trapped in the cycle of life and death and cannot attain
salvation (from miseries). The ultimate goal of Ayurveda is salvation from all sorts of miseries which
depends upon the wellbeing of the purusha - individually as
well as socially. [10]
Moksha (Salvation) and ways
and means of attaining it
Disinclination/detachment
from worldly affairs is apavarga (salvation). It is the para (the
supreme), prashanta (the serene), akshara (the
immutable), the Brahman (the super-consciousness), and
the moksha (emancipation). [11]
This is the path to attaining salvation else one finds
himself in bondage. [11-12]
Thus, it is said: By these purifying factors, the
vitiated mind gets purified like a mirror is cleansed with the help of brush
and cleansing solutions , etc. [13]
Thus, the purified mind shines like the sun’s orb that
has emerged out of an eclipse, clouds, dust, smoke and fog. [14]
The mind, focused on the soul with its movement obscured,
pure and stable, shines as the lamp shines with steady and luminous bright
flame in a lamp case. [15]
The pure and true wisdom that originates from a pure mind
dispels the excessively thick darkness of illusion caused by ignorance. [16]
After this, one realizes the true nature of all beings
which brings about detachment to things i.e., one becomes desire less leading
to attainment of yogic power and accomplishment of samkhya (knowledge
of all categories). [17]
These realizations make the individual wise freeing him
from ego, leading to freedom from vanity and detachment from the causes of
misery. Such a person does not hold anything but renounces everything. [18]
The Brahman,
the Eternal, Immutable, Tranquil and Indestructible, is, thus, attained and is
the ultimate wisdom, also known as vidya (learning), siddhi (accomplishment), mati (wisdom), medha (power
of retention), prajna (intellect) and jnana (knowledge).
[19]
Identification of the purusha (man/individual)
with the loka (universe) -the effect
If one
perceives himself as extended across entire universe and vice versa (i.e.,
identifies his true Self with the Brahman), he is said to possess
transcendental and worldly vision and his serenity of mind based on this wisdom
never fades away. [20]
When a
person realizes the presence of everything in all situations, he becomes one
with Brahman, the pure. He no longer has any connection with the
forces of attachment, which are the cause of misery. [21]
Liberation from bondage
At this
stage, even the signs of Self cannot be found because once there is detachment
from all sensory organs, one is said to be emancipated. [22]
Synonyms of Shanti (Liberation)
Shanti or Moksha is synonymous with the
following –
·
Vipapa (free
from sins),
·
Viraja (free
from attachments),
·
Shanta (serene),
·
Para (absolute),
·
Akshara (indestructible),
·
Avyaya (immutable)
·
Amritam (immortal),
·
Brahman (supreme
consciousness), and
·
Nirvana (the
state at extinction of all miseries). [23]
O Gentle
One! This is the knowledge that, when acquired by the sages, frees them from
all skepticism while liberating them from moha (endearment), rajas (ignorance/
passion), leading them to the state of prashama (absolute
tranquility) i.e., salvation. [24]
Summary
To
summarize, in this chapter Purusha Vichaya Sharira (The analytical
study/search of purusha) the sage has explained:
1. The
similarities between the universe and the individual along with the purpose of
such knowledge, and
2. The
cause of utapatti (soul’s bondage) and the means for release
of the soul.
3. Concentration
of pure mind and true knowledge leading to final goal (salvation)
4. The
concept of nishtha (salvation)
All these
concepts have been elaborated by the great sage in this chapter [25-26]
