Changes

In the person, ''prithvi, apa, tejas, vayu, akasha'' and ''Brahman'' are represented in the form of embodiments, moisture, heat, vital breath, space and the Self (''atman'') respectively. As is the magnificence of the ''Brahman'', the super-consciousness, in the universe so is that of the atman in the person. While in the universe, the splendor of the ''Brahman'' is personified by Prajapati, the ''atman'' in the ''purusha'' is represented by the mind. Similarly, Indra in the universe is represented by ego in the person, Aditya (the sun) is represented in the processes that consume nutrients, Rudra in agitation, Soma (the moon) in cheerfulness, Vasu in happiness, Marut (the air) in enthusiasm, Ashwin in luster, Vishvadeva in all sense organs and their objects, darkness in ignorance, light in knowledge.  just as there is act of creation in the universe, so also in man there is conception. Corresponding to ''krita yuga''( the first age of universe), there is childhood. Corresponding to ''treta yuga'' (the second age), is youth. Corresponding to ''dwapara yuga'' (the third age), there is old age. Corresponding to ''kali yuga''(the last age), is infirmity or diseases. Thus corresponding to the end of world cycle, is death in man. Thus, O Agnivesha, analogies between various features and phenomena could be drawn from the macrocosm to understand the microcosm (and vice versa). [5]

In the person, ''prithvi, apa, tejas, vayu, akasha'' and ''Brahman'' are represented in the form of embodiments, moisture, heat, vital breath, space and the Self (''atman'') respectively. As is the magnificence of the ''Brahman'', the super-consciousness, in the universe so is that of the atman in the person. While in the universe, the splendor of the ''Brahman'' is personified by Prajapati, the ''atman'' in the ''purusha'' is represented by the mind. Similarly, Indra in the universe is represented by ego in the person, Aditya (the sun) is represented in the processes that consume nutrients, Rudra in agitation, Soma (the moon) in cheerfulness, Vasu in happiness, Marut (the air) in enthusiasm, Ashwin in luster, Vishvadeva in all sense organs and their objects, darkness in ignorance, light in knowledge.  just as there is act of creation in the universe, so also in man there is conception. Corresponding to ''krita yuga''( the first age of universe), there is childhood. Corresponding to ''treta yuga'' (the second age), is youth. Corresponding to ''dwapara yuga'' (the third age), there is old age. Corresponding to ''kali yuga''(the last age), is infirmity or diseases. Thus corresponding to the end of world cycle, is death in man. Thus, O Agnivesha, analogies between various features and phenomena could be drawn from the macrocosm to understand the microcosm (and vice versa). [5]

==== Applied aspect of the knowledge of the purusha (man/individual) -an epitome / miniture of the loka (universe) ====

==== Applied aspect of the knowledge of the ''purusha'' (man/individual) -an epitome / miniture of the ''loka'' (universe) ====

एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- एवमेतत् सर्वमनपवादं यथोक्तं भगवता लोकपुरुषयोः सामान्यम्|  

एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- एवमेतत् सर्वमनपवादं यथोक्तं भगवता लोकपुरुषयोः सामान्यम्|  

किन्न्वस्य सामान्योपदेशस्य प्रयोजनमिति||६||  

किन्न्वस्य सामान्योपदेशस्य प्रयोजनमिति||६||  

ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- ēvamētat sarvamanapavādaṁ yathōktaṁ bhagavatālōkapuruṣayōḥ sāmānyam|  

ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- ēvamētat sarvamanapavādaṁ yathōktaṁ bhagavatālōkapuruṣayōḥ sāmānyam|  

kinnvasya sāmānyōpadēśasya prayōjanamiti||6||  

kinnvasya sāmānyōpadēśasya prayōjanamiti||6||  

evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- evametat sarvamanapavAdaM yathoktaM bhagavatA lokapuruShayoH sAmAnyam|  

evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- evametat sarvamanapavAdaM yathoktaM bhagavatA lokapuruShayoH sAmAnyam|  

kinnvasya sAmAnyopadeshasya prayojanamiti||6||  

kinnvasya sAmAnyopadeshasya prayojanamiti||6||  

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]

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]

 

भगवानुवाच-शृण्वग्निवेश! सर्वलोकमात्मन्यात्मानं च सर्वलोके सममनुपश्यतः सत्या  बुद्धिः समुत्पद्यते|  

भगवानुवाच-शृण्वग्निवेश! सर्वलोकमात्मन्यात्मानं च सर्वलोके सममनुपश्यतः सत्या  बुद्धिः समुत्पद्यते|  

सर्वलोकं ह्यात्मनि पश्यतो भवत्यात्मैव सुखदुःखयोः कर्ता नान्य इति|कर्मात्मकत्वाच्च हेत्वादिभिर्युक्तः सर्वलोकोऽहमिति विदित्वा ज्ञानं पूर्वमुत्थाप्यतेऽपवर्गायेति|तत्र संयोगापेक्षीलोकशब्दः| षड्धातुसमुदायो हि सामान्यतः सर्वलोकः||७||  

सर्वलोकं ह्यात्मनि पश्यतो भवत्यात्मैव सुखदुःखयोः कर्ता नान्य इति|कर्मात्मकत्वाच्च हेत्वादिभिर्युक्तः सर्वलोकोऽहमिति विदित्वा ज्ञानं पूर्वमुत्थाप्यतेऽपवर्गायेति|तत्र संयोगापेक्षीलोकशब्दः| षड्धातुसमुदायो हि सामान्यतः सर्वलोकः||७||  

bhagavānuvāca-śr̥ṇvagnivēśa! sarvalōkamātmanyātmānaṁ ca sarvalōkē samamanupaśyataḥ satyā [1]buddhiḥ samutpadyatē|  

bhagavānuvāca-śr̥ṇvagnivēśa! sarvalōkamātmanyātmānaṁ ca sarvalōkē samamanupaśyataḥ satyā [1]buddhiḥ samutpadyatē|  

sarvalōkaṁ hyātmani paśyatō Bhāvatyātmaiva sukhaduḥkhayōḥ kartā nānya iti|  

sarvalōkaṁ hyātmani paśyatō Bhāvatyātmaiva sukhaduḥkhayōḥ kartā nānya iti|  

tatra saṁyōgāpēkṣīlōkaśabdaḥ|  

tatra saṁyōgāpēkṣīlōkaśabdaḥ|  

ṣaḍdhātusamudāyō hi sāmānyataḥ sarvalōkaḥ||7||  

ṣaḍdhātusamudāyō hi sāmānyataḥ sarvalōkaḥ||7||  

bhagavAnuvAca- shRuNvagnivesha! sarvalokamAtmanyAtmAnaM ca sarvaloke samamanupashyataH satyA [1] buddhiH samutpadyate|  

bhagavAnuvAca- shRuNvagnivesha! sarvalokamAtmanyAtmAnaM ca sarvaloke samamanupashyataH satyA [1] buddhiH samutpadyate|  

sarvalokaM hyAtmani pashyato bhavatyAtmaiva sukhaduHkhayoH kartA nAnya iti|  

sarvalokaM hyAtmani pashyato bhavatyAtmaiva sukhaduHkhayoH kartA nAnya iti|  

tatra saMyogApekShIlokashabdaH|  

tatra saMyogApekShIlokashabdaH|  

ShaDdhAtusamudAyo hi sAmAnyataH sarvalokaH||7||  

ShaDdhAtusamudAyo hi sAmAnyataH sarvalokaH||7||  

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]

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):  

 

==== Dukha (miseries) and sukha (happiness) of the purusha (man / individual) ====

   

तस्य हेतुः, उत्पत्तिः, वृद्धिः, उपप्लवः, वियोगश्च|  

तस्य हेतुः, उत्पत्तिः, वृद्धिः, उपप्लवः, वियोगश्च|  

तत्र हेतुरुत्पत्तिकारणं, उत्पत्तिर्जन्म, वृद्धिराप्यायनम्, उपप्लवो दुःखागमः, षड्धातुविभागो वियोगः सजीवापगमः सप्राणनिरोधः स भङ्गः स लोकस्वभावः|  

तत्र हेतुरुत्पत्तिकारणं, उत्पत्तिर्जन्म, वृद्धिराप्यायनम्, उपप्लवो दुःखागमः, षड्धातुविभागो वियोगः सजीवापगमः सप्राणनिरोधः स भङ्गः स लोकस्वभावः|