Changes

athAgnivēśaa uvAca- kimmUlA bhagavan! pravRuttiH, nivRuttau ca ka upAya iti||9||  

athAgnivēśaa uvAca- kimmUlA bhagavan! pravRuttiH, nivRuttau ca ka upAya iti||9||  

Agnivesha then asks, "What is cause of pravritti (attachment) and methods of nivritti (detachment) ?".[9]

Agnivesha then asks, "What is cause of ''pravritti'' (attachment) and methods of ''nivritti'' (detachment) ?".[9]

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः|  

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः|  

एवमयमधीधृतिस्मृतिरहङ्काराभिनिविष्टः सक्तः ससंशयोऽभिसम्प्लुतबुद्धिरभ्यवपतितोऽन्यथादृष्टिरविशेषग्राहीविमार्गगतिर्निवासवृक्षः सत्त्वशरीरदोषमूलानां सर्वदुःखानां भवति|  

एवमयमधीधृतिस्मृतिरहङ्काराभिनिविष्टः सक्तः ससंशयोऽभिसम्प्लुतबुद्धिरभ्यवपतितोऽन्यथादृष्टिरविशेषग्राहीविमार्गगतिर्निवासवृक्षः सत्त्वशरीरदोषमूलानां सर्वदुःखानां भवति|  

एवमहङ्कारादिभिर्दोषैर्भ्राम्यमाणो नातिवर्तते प्रवृत्तिं, सा च मूलमघस्य||१०||  

एवमहङ्कारादिभिर्दोषैर्भ्राम्यमाणो नातिवर्तते प्रवृत्तिं, सा च मूलमघस्य||१०||  

bhagavānuvāca- mōhēcchādvēṣakarmamūlā pravr̥ttiḥ|  

bhagavānuvāca- mōhēcchādvēṣakarmamūlā pravr̥ttiḥ|  

tajjā hyahaṅkārasaṅgasaṁśayābhisamplavābhyavapātavipratyayāviśēṣānupāyāstaruṇamivadrumamativipulaśākhāstaravō'bhibhūya puruṣamavatatyaivōttiṣṭhantē; yairabhibhūtō na sattāmativartatē|

tajjā hyahaṅkārasaṅgasaṁśayābhisamplavābhyavapātavipratyayāviśēṣānupāyāstaruṇamivadrumamativipulaśākhāstaravō'bhibhūya puruṣamavatatyaivōttiṣṭhantē; yairabhibhūtō na sattāmativartatē|

ēvamayamadhīdhr̥tismr̥tirahaṅkārābhiniviṣṭaḥ saktaḥsasaṁśayō'bhisamplutabuddhirabhyavapatitō'nyathādr̥ṣṭiraviśēṣagrāhī vimārgagatirnivāsavr̥kṣaḥsattvaśarīradōṣamūlānāṁ sarvaduḥkhānāṁ Bhāvati|  

ēvamayamadhīdhr̥tismr̥tirahaṅkārābhiniviṣṭaḥ saktaḥsasaṁśayō'bhisamplutabuddhirabhyavapatitō'nyathādr̥ṣṭiraviśēṣagrāhī vimārgagatirnivāsavr̥kṣaḥsattvaśarīradōṣamūlānāṁ sarvaduḥkhānāṁ Bhāvati|  

ēvamahaṅkārādibhirdōṣairbhrāmyamāṇō nātivartatē pravr̥ttiṁ, sā ca mūlamaghasya||10||

ēvamahaṅkārādibhirdōṣairbhrāmyamāṇō nātivartatē pravr̥ttiṁ, sā ca mūlamaghasya||10||

tajjA hyaha~gkArasa~ggasaMshayAbhisamplavAbhyavapAtavipratyayAvisheShAnupAyAstaruNamiva drumamativipulashAkhAstaravo~abhibhUyapuruShamavatatyaivottiShThante; yairabhibhUto na sattAmativartate|  

tajjA hyaha~gkArasa~ggasaMshayAbhisamplavAbhyavapAtavipratyayAvisheShAnupAyAstaruNamiva drumamativipulashAkhAstaravo~abhibhUyapuruShamavatatyaivottiShThante; yairabhibhUto na sattAmativartate|  

tatraiva~jjAtirUpavittavRuttabuddhishIlavidyAbhijanavayovIryaprabhAvasampanno~ahamityaha~gkAraH, yanmanovAkkAyakarma nApavargAya sa sa~ggaH,karmaphalamokShapuruShapretyabhAvAdayaH santi vA neti saMshayaH, sarvAvasthAsvananyo~ahamahaM sraShTA svabhAvasaMsiddho~ahamahaMsharIrendriyabuddhismRutivisheSharAshiriti grahaNamabhisamplavaH, mama mAtRupitRubhrAtRudArApatyabandhumitrabhRutyagaNo gaNasyacAhamityabhyavapAtaH, kAryAkAryahitAhitashubhAshubheShu viparItAbhinivesho vipratyayaH, j~jAj~jayoH prakRutivikArayoH pravRuttinivRuttyoshcasAmAnyadarshanamavisheShaH, prokShaNAnashanAgnihotratriShavaNAbhyukShaNAvAhanayAjanayajanayAcanasalilahutAshanapraveshAdayaH samArambhAHprocyante hyanupAyAH|  

tatraiva~jjAtirUpavittavRuttabuddhishIlavidyAbhijanavayovIryaprabhAvasampanno~ahamityaha~gkAraH, yanmanovAkkAyakarma nApavargAya sa sa~ggaH,karmaphalamokShapuruShapretyabhAvAdayaH santi vA neti saMshayaH, sarvAvasthAsvananyo~ahamahaM sraShTA svabhAvasaMsiddho~ahamahaMsharIrendriyabuddhismRutivisheSharAshiriti grahaNamabhisamplavaH, mama mAtRupitRubhrAtRudArApatyabandhumitrabhRutyagaNo gaNasyacAhamityabhyavapAtaH, kAryAkAryahitAhitashubhAshubheShu viparItAbhinivesho vipratyayaH, j~jAj~jayoH prakRutivikArayoH pravRuttinivRuttyoshcasAmAnyadarshanamavisheShaH, prokShaNAnashanAgnihotratriShavaNAbhyukShaNAvAhanayAjanayajanayAcanasalilahutAshanapraveshAdayaH samArambhAHprocyante hyanupAyAH|  

evamayamadhIdhRutismRutiraha~gkArAbhiniviShTaH saktaH sasaMshayo~abhisamplutabuddhirabhyavapatito~anyathAdRuShTiravisheShagrAhIvimArgagatirnivAsavRukShaH sattvasharIradoShamUlAnAM sarvaduHkhAnAM bhavati|  

evamayamadhIdhRutismRutiraha~gkArAbhiniviShTaH saktaH sasaMshayo~abhisamplutabuddhirabhyavapatito~anyathAdRuShTiravisheShagrAhIvimArgagatirnivAsavRukShaH sattvasharIradoShamUlAnAM sarvaduHkhAnAM bhavati|  

evamaha~gkArAdibhirdoShairbhrAmyamANo nAtivartate pravRuttiM, sA ca mUlamaghasya||10||  

evamaha~gkArAdibhirdoShairbhrAmyamANo nAtivartate pravRuttiM, sA ca mUlamaghasya||10||  

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."

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.

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.

''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."

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."

''Sanga'', or attachment, includes the mental, vocal, or physical deeds associated with attachment that are not conducive to the attainment of emancipation or salvation.

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.

''Samshaya'', or skepticism regarding the existence of the result of the past action, salvation, soul, life after death, etc.

Anupaya, or inefficient religious rituals such as prokshana (consecration), anashana (fasting), agnihotra (oblation to the fire), trishavana (worship with soma thrice a day quiding sacrifice), abhyukshana (wetting), aavahana (invocation), yajana (leading or guiding sacrificial rituals), yajna (sacrificial rituals), yacana (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]

''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.”

Moksha (Salvation) and ways and means of attaining it:

 

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

निवृत्तिरपवर्गः; तत् परं प्रशान्तं तत्तदक्षरं तद्ब्रह्म स मोक्षः||११||  

निवृत्तिरपवर्गः; तत् परं प्रशान्तं तत्तदक्षरं तद्ब्रह्म स मोक्षः||११||  

nivr̥ttirapavargaḥ; tat paraṁ praśāntaṁ tattadakṣaraṁ tadbrahma sa mōkṣaḥ||11||  

nivr̥ttirapavargaḥ; tat paraṁ praśāntaṁ tattadakṣaraṁ tadbrahma sa mōkṣaḥ||11||  

nivRuttirapavargaH; tat paraM prashAntaM tattadakSharaM tadbrahma sa mokShaH||11||

nivRuttirapavargaH; tat paraM prashAntaM tattadakSharaM tadbrahma sa mokShaH||11||

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]

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]

तत्र मुमुक्षूणामुदयनानि व्याख्यास्यामः|  

तत्र मुमुक्षूणामुदयनानि व्याख्यास्यामः|  

तत्र लोकदोषदर्शिनो मुमुक्षोरादित एवाचार्याभिगमनं, तस्योपदेशानुष्ठानम्, अग्नेरेवोपचर्या, धर्मशास्त्रानुगमनं, तदार्थावबोधः,तेनावष्टम्भः, तत्र यथोक्ताः क्रियाः, सतामुपासनम्, असतां परिवर्जनम्, असङ्गतिर्दुर्जनेन, सत्यंसर्वभूतहितमपरुषमनतिकाले परीक्ष्य वचनं, सर्वप्राणिषु चात्मनीवावेक्षा, सर्वासामस्मरणमसङ्कल्पनमप्रार्थनमनभिभाषणं चस्त्रीणां, सर्वपरिग्रहत्यागः, कौपीनं प्रच्छादनार्थं, धातुरागनिवसनं, कन्थासीवनहेतोः सूचीपिप्पलकं, शौचाधानतोर्जलकुण्डिका,दण्डधारणं, भैक्षचर्यार्थं पात्रं, प्राणधारणार्थमेककालमग्राम्यो यथोपपन्नोऽभ्यवहारः, श्रमापनयनार्थंशीर्णशुष्कपर्णतृणास्तरणोपधानं, ध्यानहेतोः कायनिबन्धनं, वनेष्वनिकेतवासः, तन्द्रानिन्द्रालस्यादिकर्मवर्जनं,इन्द्रियार्थेष्वनुरागोपतापनिग्रहः, सुप्तस्थितगतप्रेक्षिता हारविहारप्रत्यङ्गचेष्टादिकेष्वारम्भेषु स्मृतिपूर्विका प्रवृत्तिः,सत्कारस्तुतिगर्हावमानक्षमत्वं, क्षुत्पिपासायासश्रमशीतोष्णवातवर्षासुखदुःखसंस्पर्शसहत्वं,शोकदैन्यमानोद्वेगमदलोभरागेर्ष्याभयक्रोधादिभिरसञ्चलनम्, अहङ्कारादिषूपसर्गसञ्ज्ञा, लोकपुरुषयोःसर्गादिसामान्यावेक्षणं, कार्यकालात्ययभयं, योगारम्भे सततमनिर्वेदः, सत्त्वोत्साहः, अपवर्गाय धीधृतिस्मृतिबलाधानं;नियमनमिन्द्रियाणां चेतसि, चेतस आत्मनि, आत्मनश्च; धातुभेदेन शरीरावयवसङ्ख्यानमभीक्ष्णं, सर्वंकारणवद्दुःखमस्वमनित्यमित्यभ्युपगमः, सर्वप्रवृत्तिष्वघसञ्ज्ञा [६] , सर्वसन्न्यासे सुखमित्यभिनिवेशः; एष मार्गोऽपवर्गाय,अतोऽन्यथा बध्यते; इत्युदयनानि व्याख्यातानि||१२||  

तत्र लोकदोषदर्शिनो मुमुक्षोरादित एवाचार्याभिगमनं, तस्योपदेशानुष्ठानम्, अग्नेरेवोपचर्या, धर्मशास्त्रानुगमनं, तदार्थावबोधः,तेनावष्टम्भः, तत्र यथोक्ताः क्रियाः, सतामुपासनम्, असतां परिवर्जनम्, असङ्गतिर्दुर्जनेन, सत्यंसर्वभूतहितमपरुषमनतिकाले परीक्ष्य वचनं, सर्वप्राणिषु चात्मनीवावेक्षा, सर्वासामस्मरणमसङ्कल्पनमप्रार्थनमनभिभाषणं चस्त्रीणां, सर्वपरिग्रहत्यागः, कौपीनं प्रच्छादनार्थं, धातुरागनिवसनं, कन्थासीवनहेतोः सूचीपिप्पलकं, शौचाधानतोर्जलकुण्डिका,दण्डधारणं, भैक्षचर्यार्थं पात्रं, प्राणधारणार्थमेककालमग्राम्यो यथोपपन्नोऽभ्यवहारः, श्रमापनयनार्थंशीर्णशुष्कपर्णतृणास्तरणोपधानं, ध्यानहेतोः कायनिबन्धनं, वनेष्वनिकेतवासः, तन्द्रानिन्द्रालस्यादिकर्मवर्जनं,इन्द्रियार्थेष्वनुरागोपतापनिग्रहः, सुप्तस्थितगतप्रेक्षिता हारविहारप्रत्यङ्गचेष्टादिकेष्वारम्भेषु स्मृतिपूर्विका प्रवृत्तिः,सत्कारस्तुतिगर्हावमानक्षमत्वं, क्षुत्पिपासायासश्रमशीतोष्णवातवर्षासुखदुःखसंस्पर्शसहत्वं,शोकदैन्यमानोद्वेगमदलोभरागेर्ष्याभयक्रोधादिभिरसञ्चलनम्, अहङ्कारादिषूपसर्गसञ्ज्ञा, लोकपुरुषयोःसर्गादिसामान्यावेक्षणं, कार्यकालात्ययभयं, योगारम्भे सततमनिर्वेदः, सत्त्वोत्साहः, अपवर्गाय धीधृतिस्मृतिबलाधानं;नियमनमिन्द्रियाणां चेतसि, चेतस आत्मनि, आत्मनश्च; धातुभेदेन शरीरावयवसङ्ख्यानमभीक्ष्णं, सर्वंकारणवद्दुःखमस्वमनित्यमित्यभ्युपगमः, सर्वप्रवृत्तिष्वघसञ्ज्ञा [६] , सर्वसन्न्यासे सुखमित्यभिनिवेशः; एष मार्गोऽपवर्गाय,अतोऽन्यथा बध्यते; इत्युदयनानि व्याख्यातानि||१२||