AYURVEDA - Spiritual Causes of disease and its solution.

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]

Reference: http://www.carakasamhitaonline.com/