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Katidhapurusha Sharira (view source)

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=== Abstract ===

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[[Sharira Sthana]] is the study of human physiology and anatomy in [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], and follows the [[Sutra Sthana]], [[Nidana Sthana]] and [[Vimana Sthana]] sections while preceding [[Indriya Sthana]] and [[Chikitsa Sthana]]. A healthcare provider cannot treat a patient unless he is familiar with the entire physical constitution of the patient. A study of human ''sharira'', or physiology, cannot be initiated without understanding ''purusha'', a concept that could mean the self (''atma''), consciousness, the cosmic man, etc., depending upon the context.

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This chapter, like many in this treatise, is in the form of a dialogue between Agnivesha and Lord Punarvasu Atreya, where the former asks specific questions around the soul, its origin, proof of existence, types of miseries and their causes, etc.

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=== Introduction ===

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An aspiring [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] practitioner who has obtained thorough knowledge about diseases, and their signs and symptoms from [[Nidana Sthana]] and studied ''rasa prabhava'' and ''dosha prabhava'' in the context of ''dravya'' and ''vyadhi'' from [[Vimana Sthana]] may have built a foundation in disease management, but cannot initiate treatment until he has a thorough knowledge of the human body. Therefore, a logical continuation from the preceding sections is this section on the human physiology and anatomy especially body’s connection to the universe. As mentioned earlier, the concept of ''purusha'' is integral to understanding ''sharira'', and therefore understanding [[Sharira Sthana]]. This chapter therefore deals with various topics related to ''purusha'' such as its types, origin, constituents, details about mind and soul, the process of knowledge, the theory of evolution and destruction, types of diseases and their causative factors, treatment of the diseases of past, present and future, desire as the ultimate cause of sorrow, the method by which an individual can get the permanent relief from pain, role of ''yoga'' in achieving salvation, and the means of salvation.

This chapter also deals with a philosophical approach to human body and mind (apparent, since the chapter deals with a complex concept like the ''purusha''). All eastern philosophies consider the ''atma'' (soul) as the entity that is responsible for all actions and therefore the recipient of the consequences of those actions. The ultimate reason for all kinds of pain and sufferings is that human beings do not realize or consider the body and the soul to be two distinct entities. The relationship between the soul and the mind is complex and subtle. One has to “rein in” the mind and also strive to stay detached from all the actions performed by him to liberate himself from this material world. A person who is detached from worldly possessions and actions is free from the karmic cycle of actions and consequences, and birth and death. Thus the chapter describes some of the basic physical and meta-physical aspects of the human entity.

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===Sanskrit text, Transliteration and English Translation===

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punashca dhAtubhedena caturviMshatikaH smRutaH|

mano dashendriyANyarthAH prakRutishcAShTadhAtukI||17||

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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]

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लक्षणं मनसो ज्ञानस्याभावो भाव एव च|

सति ह्यात्मेन्द्रियार्थानां सन्निकर्षे न वर्तते||१८||

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vaivRuttyAnmanaso j~jAnaM sAnnidhyAttacca vartate|

aNutvamatha caikatvaM dvau guNau manasaH smRutau||19||

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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]

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चिन्त्यं विचार्यमूह्यं च ध्येयं सङ्कल्प्यमेव च|

यत्किञ्चिन्मनसो ज्ञेयं तत् सर्वं ह्यर्थसञ्ज्ञकम्||२०||

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indriyAbhigrahaH karma manasaH svasya nigrahaH|

Uho vicArashca, tataH paraM buddhiH pravartate||21||

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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]

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इन्द्रियेणेन्द्रियार्थो हि समनस्केन गृह्यते|

कल्प्यते मनसा तूर्ध्वं गुणतो दोषतोऽथवा||२२||

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jAyate viShaye tatra yA buddhirnishcayAtmikA|

vyavasyati tayA vaktuM kartuM vA buddhipUrvakam||23||

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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]

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एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|

पञ्च कर्मानुमेयानि येभ्यो बुद्धिः प्रवर्तते||२४||

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pAyUpasthaM visargArthaM hastau grahaNadhAraNe|

jihvA vAgindriyaM vAk ca satyA jyotistamo~anRutA||26||

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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]

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महाभूतानि खं वायुरग्निरापः क्षितिस्तथा|

शब्दः स्पर्शश्च रूपं च रसो गन्धश्च तद्गुणाः||२७||

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teShAmekaguNaH pUrvo [2] guNavRuddhiH pare pare|

pUrvaH pUrvaguNashcaiva [3] kramasho guNiShu smRutaH||28||

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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]

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खरद्रवचलोष्णत्वं भूजलानिलतेजसाम्|

आकाशस्याप्रतीघातो दृष्टं लिङ्गं यथाक्रमम्||२९||

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lakShaNaM sarvamevaitat sparshanendriyagocaram|

sparshanendriyavij~jeyaH sparsho hi saviparyayaH||30||

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''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]

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गुणाः शरीरे गुणिनां निर्दिष्टाश्चिह्नमेव च|३१|

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a~ggulya~gguShThatalajastantrIvINAnakhodbhavaH|

dRuShTaH shabdo yathA buddhirdRuShTA saMyogajA tathA||34||

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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.

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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]

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बुद्धीन्द्रियमनोर्थानां विद्याद्योगधरं परम्|

चतुर्विंशतिको ह्येष राशिः पुरुषसञ्ज्ञकः||३५||

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buddhIndriyamanorthAnAM vidyAdyogadharaM param|

caturviMshatiko hyeSha rAshiH puruShasa~jj~jakaH||35||

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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]

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रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|

ताभ्यां निराकृताभ्यां तु सत्त्ववृद्ध्या [२] निवर्तते||३६||

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evaM [3] yo veda tattvena sa veda pralayodayau|

pAramparyaM cikitsAM ca j~jAtavyaM [4] yacca ki~jcana||38||

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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]

[https://en.wikipedia.org/wiki/Ayurveda 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.

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भास्तमः सत्यमनृतं वेदाः कर्म शुभाशुभम्|

न स्युः कर्ता [१] च बोद्धा च पुरुषो न भवेद्यदि||३९||

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na cet kAraNamAtmA syAdbhAdayaH [2] syurahetukAH|

na caiShu sambhavej j~jAnaM na ca taiH syAt prayojanam||42||

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While describing the reason for existence, Charaka 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 [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] will fail and no one will put any effort in understanding the cause of any effect. [39-42]

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कृतं मृद्दण्डचक्रैश्च कुम्भकारादृते घटम्|

कृतं मृत्तृणकाष्ठैश्च गृहकाराद्विना गृहम्||४३||

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yo vadet sa vadeddehaM sambhUya karaNaiH kRutam|

vinA kartAramaj~jAnAdyuktyAgamabahiShkRutaH||44||

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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]

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कारणं पुरुषः सर्वैः प्रमाणैरुपलभ्यते|

येभ्यः प्रमेयं सर्वेभ्य आगमेभ्यः प्रमीयते||४५||

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bhAvAsteShAM samudayo nirIshaH sattvasa~jj~jakaH|

kartA bhoktA na sa pumAniti kecidvyavasthitAH||47||

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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]

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तेषामन्यैः कृतस्यान्ये भावा [१] भावैर्नवाः फलम्|

भुञ्जते सदृशाः प्राप्तं यैरात्मा नोपदिश्यते||४८||

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karaNAnyAnyatA dRuShTA kartuH kartA sa eva tu|

kartA hi karaNairyuktaH kAraNaM sarvakarmaNAm||49||

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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]

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निमेषकालाद्भावानां कालः शीघ्रतरोऽत्यये|

भग्नानां न [१] पुनर्भावः कृतं नान्यमुपैति च||५०||

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mataM tattvavidAmetadyasmAttasmAt sa kAraNam|

kriyopabhoge bhUtAnAM nityaH puruShasa~jj~jakaH||51||

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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]

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अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः|

विद्यते सति भूतानां कारणे देहमन्तरा||५२||

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answering the question of Agnivesha about the origin of soul, teacher said:

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As the supreme soul is without a beginning (i.e., is eternal), no birth can be ascribed to it. 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]

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आत्मा ज्ञः करणैर्योगाज् ज्ञानं त्वस्य प्रवर्तते|

करणानामवैमल्यादयोगाद्वा न वर्तते||५४||

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pashyato~api yathA~a~adarshe sa~gkliShTe nAsti darshanam|

tattvaM [1] jale vA kaluShe cetasyupahate tathA||55||

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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]

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करणानि मनो बुद्धिर्बुद्धिकर्मेन्द्रियाणि च|

कर्तुः संयोगजं कर्म वेदना बुद्धिरेव च||५६||

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naikaH pravartate kartuM bhUtAtmA nAshnute phalam|

saMyogAdvartate sarvaM tamRute nAsti ki~jcana||57||

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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]

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न ह्येको वर्तते भावो वर्तते नाप्यहेतुकः|

शीघ्रगत्वात्स्वभावात्त्वभावो [४] न व्यतिवर्तते||५८||

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vyaktamaindriyakaM caiva gRuhyate tadyadindriyaiH|

ato~anyat punaravyaktaM li~ggagrAhyamatIndriyam||62||

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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]

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खादीनि बुद्धिरव्यक्तमहङ्कारस्तथाऽष्टमः|

भूतप्रकृतिरुद्दिष्टा विकाराश्चैव षोडश||६३||

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buddhIndriyANi pa~jcaiva pa~jca karmendriyANi ca|

samanaskAshca pa~jcArthA vikArA iti sa~jj~jitAH||64||

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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]

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इति क्षेत्रं समुद्दिष्टं सर्वमव्यक्तवर्जितम्|

अव्यक्तमस्य क्षेत्रस्य क्षेत्रज्ञमृषयो विदुः||६५||

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tataḥ sampūrṇasarvāṅgō jātō'bhyudita ucyatē|

puruShaH pralaye ceShTaiH punarbhAvairviyujyate||67||

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''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]

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पुरुषः प्रलये चेष्टैः पुनर्भावैर्वियुज्यते||६७||

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yeShAM dvandve parA saktiraha~gkAraparAshca ye|

udayapralayau teShAM na teShAM ye tvato~anyathA||69||

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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]

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प्राणापानौ निमेषाद्या जीवनं मनसो गतिः|

इन्द्रियान्तरसञ्चारः प्रेरणं धारणं च यत्||७०||

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sharIraM hi gate tasmi~j shUnyAgAramacetanam|

pa~jcabhUtAvasheShatvAt pa~jcatvaM gatamucyate||74||

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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:

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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]

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अचेतनं क्रियावच्च मनश्चेतयिता परः|

युक्तस्य मनसा तस्य निर्दिश्यन्ते विभोः क्रियाः||७५||

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vashI tat kurute karma yat kRutvA phalamashnute|

vashI cetaH samAdhatte vashI sarvaM nirasyati||78||

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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]

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देही सर्वगतोऽप्यात्मा [१] स्वे स्वे संस्पर्शनेन्द्रिये|

सर्वाः सर्वाश्रयस्थास्तु नात्माऽतो वेत्ति वेदनाः||७९||

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dehI sarvagato~apyAtmA [1] sve sve saMsparshanendriye|

sarvAH sarvAshrayasthAstu nAtmA~ato vetti vedanAH||79||

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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]

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विभुत्वमत एवास्य यस्मात् सर्वगतो महान्|

मनसश्च समाधानात् पश्यत्यात्मा तिरस्कृतम्||८०||

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nityAnubandhaM manasA dehakarmAnupAtinA|

sarvayonigataM vidyAdekayonAvapi sthitam||81||

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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]

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आदिर्नास्त्यात्मनः [१] क्षेत्रपारम्पर्यमनादिकम्|

अतस्तयोरनादित्वात् किं पूर्वमिति नोच्यते||८२||

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j~jaH sAkShItyucyate nAj~jaH sAkShI tvAtmA yataH smRutaH|

sarve bhAvA hi sarveShAM bhUtAnAmAtmasAkShikAH||83||

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''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]

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नैकः कदाचिद्भूतात्मा लक्षणैरुपलभ्यते|

विशेषोऽनुपलभ्यस्य तस्य नैकस्य विद्यते||८४||

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saMyogapuruShasyeShTo visheSho vedanAkRutaH|

vedanA yatra niyatA visheShastatra tatkRutaH||85||

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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]

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चिकित्सति भिषक् सर्वास्त्रिकाला वेदना इति|

यया युक्त्या वदन्त्येके सा युक्तिरुपधार्यताम्||८६||

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yuktimetAM puraskRutya trikAlAM vedanAM bhiShak|

hantItyuktaM cikitsA tu naiShThikI yA vinopadhAm||94||

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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.

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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]

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उपधा हि परो हेतुर्दुःखदुःखाश्रयप्रदः|

त्यागः सर्वोपधानां च सर्वदुःखव्यपोहकः||९५||

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yastvagnikalpAnarthA~j j~jo j~jAtvA tebhyo nivartate|

anArambhAdasaMyogAttaM duHkhaM nopatiShThate||97||

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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]

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धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्|

असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||९८||

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dhIdhRutismRutivibhraMshaH samprAptiH kAlakarmaNAm|

asAtmyArthAgamashceti j~jAtavyA duHkhahetavaH||98||

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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]

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विषमाभिनिवेशो यो नित्यानित्ये हिताहिते|

ज्ञेयः स बुद्धिविभ्रंशः समं बुद्धिर्हि पश्यति||९९||

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yaccAnyadIdRushaM karma rajomohasamutthitam|

praj~jAparAdhaM taM shiShTA bruvate vyAdhikAraNam [1] ||108||

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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 [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. [102-108]

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बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|

प्रज्ञापराधं जानीयान्मनसो गोचरं हि तत्||१०९||

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buddhyA viShamavij~jAnaM viShamaM ca pravartanam|

praj~jAparAdhaM jAnIyAnmanaso gocaraM hi tat||109||

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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]

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निर्दिष्टा कालसम्प्राप्तिर्व्याधीनां व्याधिसङ्ग्रहे|

चयप्रकोपप्रशमाः पित्तादीनां यथा पुरा||११०||

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pUrvamadhyAparAhNAshca rAtryA yAmAstrayashca ye|

eShu kAleShu niyatA ye rogAste ca kAlajAH||112||

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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]

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अन्येद्युष्को द्व्यहग्राही तृतीयकचतुर्थकौ|

स्वे स्वे काले प्रवर्तन्ते काले ह्येषां बलागमः||११३||

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anyedyuShko dvyahagrAhI tRutIyakacaturthakau|

sve sve kAle pravartante kAle hyeShAM balAgamaH||113||

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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]

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एते चान्ये [६] च ये केचित् कालजा विविधा गदाः|

अनागते चिकित्स्यास्ते बलकालौ विजानता||११४||

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nirdiShTaM daivashabdena karma yat paurvadehikam|

hetustadapi kAlena rogANAmupalabhyate||116||

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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'').

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न हि कर्म महत् किञ्चित् फलं यस्य न भुज्यते|

क्रियाघ्नाः कर्मजा रोगाः प्रशमं यान्ति तत्क्षयात्||११७||

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na hi karma mahat ki~jcit phalaM yasya na bhujyate|

kriyAghnAH karmajA rogAH prashamaM yAnti tatkShayAt||117||

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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]

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अत्युग्रशब्दश्रवणाच्छ्रवणात् सर्वशो न च|

शब्दानां चातिहीनानां भवन्ति श्रवणाज्जडाः||११८||

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ityasAtmyArthasaMyogastrividho doShakopanaH|

asAtmyamiti tadvidyAdyanna yAti sahAtmatAm||127||

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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.

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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]

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मिथ्यातिहीनयोगेभ्यो यो व्याधिरुपजायते|

शब्दादीनां स विज्ञेयो व्याधिरैन्द्रियको बुधैः||१२८||

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vedanAnAmashAntAnAmityete [3] hetavaH smRutAH|

sukhahetuH samastvekaH samayogaH sudurlabhaH||129||

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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]

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नेन्द्रियाणि न चैवार्थाः सुखदुःखस्य हेतवः|

हेतुस्तु सुखदुःखस्य योगो दृष्टश्चतुर्विधः||१३०||

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santIndriyANi santyarthA yogo na [1] ca na cAsti ruk|

na sukhaM, kAraNaM tasmAdyoga eva caturvadhaH||131||

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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]

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नात्मेन्द्रियं मनो बुद्धिं गोचरं [१] कर्म वा विना|

सुखदुःखं, यथा यच्च बोद्धव्यं तत्तथोच्यते||१३२||

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nAtmendriyaM mano buddhiM gocaraM [1] karma vA vinA|

sukhaduHkhaM, yathA yacca boddhavyaM tattathocyate||132||

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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]

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स्पर्शनेन्द्रियसंस्पर्शः स्पर्शो मानस एव च|

द्विविधः सुखदुःखानां वेदनानां प्रवर्तकः||१३३||

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upAdatte hi sA bhAvAn vedanAshrayasa~jj~jakAn|

spRushyate nAnupAdAne nAspRuShTo vetti vedanAH||135||

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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'')

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वेदनानामधिष्ठानं मनो देहश्च सेन्द्रियः|

केशलोमनखाग्रान्नमलद्रवगुणैर्विना||१३६||

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nivartate tadubhayaM vashitvaM copajAyate|

sasharIrasya yogaj~jAstaM yogamRuShayo viduH||139||

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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]

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आवेशश्चेतसो ज्ञानमर्थानां छन्दतः क्रिया|

दृष्टिः श्रोत्रं स्मृतिः कान्तिरिष्टतश्चाप्यदर्शनम्||१४०||

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ityaShTavidhamAkhyAtaM yoginAM balamaishvaram|

shuddhasattvasamAdhAnAttat sarvamupajAyate||141||

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(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]

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मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्|

वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२||

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mokSho rajastamo~abhAvAt balavatkarmasa~gkShayAt|

viyogaH sarvasaMyogairapunarbhava ucyate||142||

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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]

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सतामुपासनं सम्यगसतां परिवर्जनम्|

व्रतचर्योपवासौ च नियमाश्च पृथग्विधाः||१४३||

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ayanaM punarAkhyAtametadyogasya yogibhiH|

sa~gkhyAtadharmaiH sA~gkhyaishca muktairmokShasya cAyanam||151||

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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]

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सर्वं कारणवद्दुःखमस्वं चानित्यमेव च|

न चात्मकृतकं तद्धि तत्र चोत्पद्यते स्वता||१५२||

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yAvannotpadyate satyA buddhirnaitadahaM yayA|

naitanmameti vij~jAya j~jaH sarvamativartate||153||

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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]

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तस्मिंश्चरमसन्न्यासे समूलाः सर्ववेदनाः|

ससञ्ज्ञाज्ञानविज्ञाना [४] निवृत्तिं यान्त्यशेषतः||१५४||

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niHsRutaH sarvabhAvebhyashcihnaM yasya na vidyate|

j~jAnaM brahmavidAM cAtra nAj~jastajj~jAtumarhati||155||

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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]

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तत्र श्लोकः-

प्रश्नाः पुरुषमाश्रित्य त्रयोविंशतिरुत्तमाः|

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To sum up :

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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]

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All these have positive benefits to improve body-mind strength and harmony. Integrated ''yoga'' can be taught to normal participants without any harmful effects and it may reduce the negative affect and increase the positive affect within a week.

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=== Further reading ===

Vinay Exafluence

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