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Purusha Vichaya Sharira (view source)
Revision as of 10:14, 6 September 2018
, 10:14, 6 September 2018→Moksha (Salvation) and ways and means of attaining it
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, श्रमापनयनार्थंशीर्णशुष्कपर्णतृण
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||
tatra mumukṣūṇāmudayanāni vyākhyāsyāmaḥ|
tatra lōkadōṣadarśinō mumukṣōrādita ēvācāryābhigamanaṁ, tasyōpadēśānuṣṭhānam, agnērēvōpacaryā,dharmaśāstrānugamanaṁ, tadārthāvabōdhaḥ, tēnāvaṣṭambhaḥ, tatra yathōktāḥ kriyāḥ, satāmupāsanam,asatāṁ parivarjanam, asaṅgatirdurjanēna, satyaṁ sarvabhūtahitamaparuṣamanatikālē parīkṣya vacanaṁ,sarvaprāṇiṣu cātmanīvāvēkṣā, sarvāsāmasmaraṇamasaṅkalpanamaprārthanamanabhibhāṣaṇaṁ castrīṇāṁ, sarvaparigrahatyāgaḥ, kaupīnaṁ pracchādanārthaṁ, dhāturāganivasanaṁ, kanthāsīvanahētōḥsūcīpippalakaṁ, śaucādhānatōrjalakuṇḍikā, daṇḍadhāraṇaṁ, bhaikṣacaryārthaṁ pātraṁ,prāṇadhāraṇārthamēkakālamagrāmyō yathōpapannō'bhyavahāraḥ, śramāpanayanārthaṁśīrṇaśuṣkaparṇatr̥ṇāstaraṇōpadhānaṁ, dhyānahētōḥ kāyanibandhanaṁ, vanēṣvanikētavāsaḥ,tandrānindrālasyādikarmavarjanaṁ, indriyārthēṣvanurāgōpatāpanigrahaḥ, suptasthitagataprēkṣitāhāravihārapratyaṅgacēṣṭādikēṣvārambhēṣu smr̥tipūrvikā pravr̥ttiḥ, satkārastutigarhāvamānakṣamatvaṁ,kṣutpipāsāyāsaśramaśītōṣṇavātavarṣāsukhaduḥkhasaṁsparśasahatvaṁ,śōkadainyamānōdvēgamadalōbharāgērṣyābhayakrōdhādibhirasañcalanam, ahaṅkārādiṣūpasargasañjñā,lōkapuruṣayōḥ sargādisāmānyāvēkṣaṇaṁ, kāryakālātyayabhayaṁ, yōgārambhē satatamanirvēdaḥ,sattvōtsāhaḥ, apavargāya dhīdhr̥tismr̥tibalādhānaṁ; niyamanamindriyāṇāṁ cētasi, cētasa ātmani,ātmanaśca; dhātubhēdēna śarīrāvayavasaṅkhyānamabhīkṣṇaṁ, sarvaṁkāraṇavadduḥkhamasvamanityamityabhyupagamaḥ, sarvapravr̥ttiṣvaghasañjñā [6] , sarvasannyāsēsukhamityabhinivēśaḥ; ēṣa mārgō'pavargāya, atō'nyathā badhyatē; ityudayanāni vyākhyātāni||12||
tatra lokadoShadarshino mumukShorAdita evAcAryAbhigamanaM, tasyopadeshAnuShThAnam, agnerevopacaryA, dharmashAstrAnugamanaM, tadArthAvabodhaH,tenAvaShTambhaH, tatra yathoktAH kriyAH, satAmupAsanam, asatAM parivarjanam, asa~ggatirdurjanena, satyaM sarvabhUtahitamaparuShamanatikAle parIkShyavacanaM, sarvaprANiShu cAtmanIvAvekShA, sarvAsAmasmaraNamasa~gkalpanamaprArthanamanabhibhAShaNaM ca strINAM, sarvaparigrahatyAgaH, kaupInaMpracchAdanArthaM, dhAturAganivasanaM, kanthAsIvanahetoH sUcIpippalakaM, shaucAdhAnatorjalakuNDikA, daNDadhAraNaM, bhaikShacaryArthaM pAtraM,prANadhAraNArthamekakAlamagrAmyo yathopapanno~abhyavahAraH, shramApanayanArthaM shIrNashuShkaparNatRuNAstaraNopadhAnaM, dhyAnahetoHkAyanibandhanaM, vaneShvaniketavAsaH, tandrAnindrAlasyAdikarmavarjanaM, indriyArtheShvanurAgopatApanigrahaH, suptasthitagataprekShitAhAravihArapratya~ggaceShTAdikeShvArambheShu smRutipUrvikA pravRuttiH, satkArastutigarhAvamAnakShamatvaM,kShutpipAsAyAsashramashItoShNavAtavarShAsukhaduHkhasaMsparshasahatvaM, shokadainyamAnodvegamadalobharAgerShyAbhayakrodhAdibhirasa~jcalanam,aha~gkArAdiShUpasargasa~jj~jA, lokapuruShayoH sargAdisAmAnyAvekShaNaM, kAryakAlAtyayabhayaM, yogArambhe satatamanirvedaH, sattvotsAhaH,apavargAya dhIdhRutismRutibalAdhAnaM; niyamanamindriyANAM cetasi, cetasa Atmani, Atmanashca; dhAtubhedena sharIrAvayavasa~gkhyAnamabhIkShNaM,sarvaM kAraNavadduHkhamasvamanityamityabhyupagamaH, sarvapravRuttiShvaghasa~jj~jA [6] , sarvasannyAse sukhamityabhiniveshaH; eShamArgo~apavargAya, ato~anyathA badhyate; ityudayanAni vyAkhyAtAni||12||
We shall now describe the path and means for attaining emancipation. One who sees defects of the world (and therefore is disenchanted with it) and is desirous of attaining salvation should do the following:
#Submit to a teacher/ preceptor (who can impart instructions for attaining salvation)
#Put those instructions to practice
#Tend to exclusive service to the ceremonial fire;
#Study the sacred religious scriptures;
#Understand the meaning of such scriptures;
#Imbibe the teachings in those scriptures;
#Mould one’s conduct as prescribed therein;
#Seek the company of like-minded individuals and saints;
#Eschew the company of wicked ;
#Speak statements that are true, useful for all creatures and gentle; such statements should be made after pro¬per examination at appropriate time;
#View all creatures as if they are like him;
#Lead life as a celibate, avoiding all contacts - including remembering, thinking, questing and discourse with the opposite sex;
#Renounce all worldly acquisitions;
#Retain only the following to sustain one’s life as a seeker of salvation:
##Kaupina ( loin-cloth );
##Ochre/Saffron coloured dress;
##A needle-case for mending the clothing;
##A water pot for cleansing;
##A medicant’s staff;
##A bowl to collect alms;
##Meal only once-a-day, consisting of wild grains if possible, to sustain one’s life;
##In case of fatigue, shall take rest on bed made of dry leaves, grass, etc.;
##Kayanibandhana (wooden resting plank/arm rest) for aid in meditation;
##Staying lonely in the forest;
##Avoid drowsiness, lassitude, sleep, etc.;
##Avoiding attachment or hatred towards sensory objects (animate or inanimate);
##Introspect (thinking of the nature of one’s Self) while sleeping, seeing, eating, moving one’s limbs, etc.;
##Maintain equanimity and serenity when being praised or insulted, honoured or criticised;
##Tolerate hunger, thirst, physical stress, cold, heat, wind, rains, happiness, misery, and sensory contacts;
##Be unaffected by sorrow, dejection, ego, vanity, greed, attachment, envy, fear, anger, etc.;
##Regard ego as the root cause of all sufferings;
##Observe the similarity between manifestation, etc. of man and the universe
##Be afraid of procrastinations in performing these duties to attain salvation ;
##Never lose one’s inclination to performing yogic practices;
##Be in enthusiastic frame of mind;
##Intellect, restraint and memory should be empowered to attain emancipation;
##Restrain sense organs by means of the mind, the mind by the soul and the soul by itself;
##Constantly (try to know) the body constituents by knowing basic elements and think it is just a matter
##Realise that all worldly objects are painful, transient and not eternal.
##Regard all activities as cause of evil and renunciation of all things is true happiness
This is the path to attaining salvation else one finds himself in bondage. [11-12]
भवन्ति चात्र-
एतैरविमलं सत्त्वं शुद्ध्युपायैर्विशुध्यति|
मृज्यमान इवादर्शस्तैलचेलकचादिभिः||१३||
Bhāvanti cātra-
ētairavimalaṁ sattvaṁ śuddhyupāyairviśudhyati|
mr̥jyamāna ivādarśastailacēlakacādibhiḥ||13||
bhavanti cAtra-
etairavimalaM sattvaM shuddhyupAyairvishudhyati|
mRujyamAna ivAdarshastailacelakacAdibhiH||13||
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]
ग्रहाम्बुदरजोधूमनीहारैरसमावृतम्|
यथाऽर्कमण्डलं भाति भाति सत्त्वं तथाऽमलम्||१४||
grahāmbudarajōdhūmanīhārairasamāvr̥tam|
yathā'rkamaṇḍalaṁ bhāti bhāti sattvaṁ tathā'malam||14||
grahAmbudarajodhUmanIhArairasamAvRutam|
yathA~arkamaNDalaM bhAti bhAti sattvaM tathA~amalam||14||
Thus, the purified mind shines like the sun’s orb that has emerged out of an eclipse, clouds, dust, smoke and fog. [14]
ज्वलत्यात्मनि संरुद्धं तत् सत्त्वं संवृतायने|
शुद्धः स्थिरः प्रसन्नार्चिर्दीपो दीपाशये यथा||१५||
jvalatyātmani saṁruddhaṁ tat sattvaṁ saṁvr̥tāyanē|
śuddhaḥ sthiraḥ prasannārcirdīpō dīpāśayē yathā||15||
jvalatyAtmani saMruddhaM tat sattvaM saMvRutAyane|
shuddhaH sthiraH prasannArcirdIpo dIpAshaye yathA||15||
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]
शुद्धसत्त्वस्य या शुद्धा सत्या बुद्धिः प्रवर्तते|
यया भिनत्त्यतिबलं महामोहमयं तमः||१६||
śuddhasattvasya yā śuddhā satyā buddhiḥ pravartatē|
yayā bhinattyatibalaṁ mahāmōhamayaṁ tamaḥ||16||
shuddhasattvasya yA shuddhA satyA buddhiH pravartate|
yayA bhinattyatibalaM mahAmohamayaM tamaH||16||
The pure and true wisdom that originates from a pure mind dispels the excessively thick darkness of illusion caused by ignorance. [16]
सर्वभावस्वभावज्ञो यया भवति निःस्पृहः|
योगं यया साधयते साङ्ख्यः सम्पद्यते यया||१७||
sarvabhāvasvabhāvajñō yayā Bhāvati niḥspr̥haḥ|
yōgaṁ yayā sādhayatē sāṅkhyaḥ sampadyatē yayā||17||
sarvabhAvasvabhAvaj~jo yayA bhavati niHspRuhaH|
yogaM yayA sAdhayate sA~gkhyaH sampadyate yayA||17||
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]
यया नोपैत्यहङ्कारं नोपास्ते कारणं यया|
यया नालम्बते किञ्चित् सर्वं सन्न्यस्यते यया||१८||
yayā nōpaityahaṅkāraṁ nōpāstē kāraṇaṁ yayā|
yayā nālambatē kiñcit sarvaṁ sannyasyatē yayā||18||
yayA nopaityaha~gkAraM nopAste kAraNaM yayA|
yayA nAlambate ki~jcit sarvaM sannyasyate yayA||18||
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]
याति ब्रह्म यया नित्यमजरं शान्तमव्ययम् |
विद्या सिद्धिर्मतिर्मेधा प्रज्ञा ज्ञानं च सा मता||१९||
yāti brahma yayā nityamajaraṁ śāntamavyayam |
vidyā siddhirmatirmēdhā prajñā jñānaṁ ca sā matā||19||
yAti brahma yayA nityamajaraM shAntamavyayam [13] |
vidyA siddhirmatirmedhA praj~jA j~jAnaM ca sA matA||19||
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 ====
लोके विततमात्मानं लोकं चात्मनि पश्यतः|
परावरदृशः शान्तिर्ज्ञानमूला न नश्यति||२०||
lōkē vitatamātmānaṁ lōkaṁ cātmani paśyataḥ|
parāvaradr̥śaḥ śāntirjñānamūlā na naśyati||20||
loke vitatamAtmAnaM lokaM cAtmani pashyataH|
parAvaradRushaH shAntirj~jAnamUlA na nashyati||20||
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]
पश्यतः सर्वभावान् हि सर्वावस्थासु सर्वदा|
ब्रह्मभूतस्य संयोगो न शुद्धस्योपपद्यते||२१||
paśyataḥ sarvabhāvān hi sarvāvasthāsu sarvadā|
brahmabhūtasya saṁyōgō na śuddhasyōpapadyatē||21||
pashyataH sarvabhAvAn hi sarvAvasthAsu sarvadA|
brahmabhUtasya saMyogo na shuddhasyopapadyate||21||
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:
नात्मनः करणाभावाल्लिङ्गमप्युपलभ्यते|
स सर्वकरणायोगान्मुक्त इत्यभिधीयते||२२||
nātmanaḥ karaṇābhāvālliṅgamapyupalabhyatē|
sa sarvakaraṇāyōgānmukta ityabhidhīyatē||22||
nAtmanaH karaNAbhAvAlli~ggamapyupalabhyate|
sa sarvakaraNAyogAnmukta ityabhidhIyate||22||
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):
विपापं विरजः शान्तं परमक्षरमव्ययम्|
अमृतं ब्रह्म निर्वाणं पर्यायैः शान्तिरुच्यते||२३||
vipāpaṁ virajaḥ śāntaṁ paramakṣaramavyayam|
amr̥taṁ brahma nirvāṇaṁ paryāyaiḥ śāntirucyatē||23||
vipApaM virajaH shAntaM paramakSharamavyayam|
amRutaM brahma nirvANaM paryAyaiH shAntirucyate||23||
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]
एतत्तत् सौम्य! विज्ञानं यज्ज्ञात्वा मुक्तसंशयाः|
मुनयः प्रशमं जग्मुर्वीतमोहरजःस्पृहाः||२४||
ētattat saumya! vijñānaṁ yajjñātvā muktasaṁśayāḥ|
munayaḥ praśamaṁ jagmurvītamōharajaḥspr̥hāḥ||24||
etattat saumya! vij~jAnaM yajj~jAtvA muktasaMshayAH|
munayaH prashamaM jagmurvItamoharajaHspRuhAH||24||
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 (abso¬lute tranquility) i.e., salvation. [24]
तत्र श्लोकौ-
सप्रयोजनमुद्दिष्टं लोकस्य पुरुषस्य च|
सामान्यं मूलमुत्पत्तौ निवृत्तौ मार्ग एव च||२५||
शुद्धसत्त्वसमाधानं सत्या बुद्धिश्च नैष्ठिकी|
विचये पुरुषस्योक्ता निष्ठा च परमर्षिणा||२६||
tatra ślōkau-
saprayōjanamuddiṣṭaṁ lōkasya puruṣasya ca|
sāmānyaṁ mūlamutpattau nivr̥ttau mārga ēva ca||25||
śuddhasattvasamādhānaṁ satyā buddhiśca naiṣṭhikī|
vicayē puruṣasyōktā niṣṭhā ca paramarṣiṇā||26||
tatra shlokau-
saprayojanamuddiShTaM lokasya puruShasya ca|
sAmAnyaM mUlamutpattau nivRuttau mArga eva ca||25||
shuddhasattvasamAdhAnaM satyA buddhishca naiShThikI|
vicaye puruShasyoktA niShThA ca paramarShiNA||26||
To summarize, in this chapter “Purushavichayam Shariram (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]
Tattva vimarsha (guiding principles):
• Purusha (microcosm) is exactly similar to the loka (macrocosm). Whatever specific embodiments are pre¬sent in the loka, the same are in the purusha. Similarly, whatever is in purusha, is also in the loka.
• The purusha and loka, both are aggregate (collective combination) of six constituents viz. prithvi, apa, tejas, vayu, akasha and un-manifested Brahman (consciousness).
• Seeing the universe in Self and vice-versa, gives rise to true knowledge. With such (true) knowledge, one realizes that the atman, or the Self, alone is responsible for bliss and sorrow and no one else.
• The realization of true knowledge leads to salvation.
• The purusha (man) and loka (universe) both have cause of manifestation, germination or birth, growth, advent of miseries and cessation.
• The root cause of universe and all miseries is pravritti (action/attachment). Nivritti (inaction/detachment from worldly affairs) leads to destruction (of all miseries). Attachment leads to miseries and detachment to bliss. Realization of this fact is truth (pure knowledge).
• The ignorance, hatred, desire are sources of all miseries and lead to attachment to worldly affairs.
• 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) are self-destructive factors arouse due to above said attachment. These are the origins of all evils in the world.
• 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).
• In order to attain emancipation, one shall follow sadvritta i.e. instructions guided by Ayurveda. This will lead oneself to attain serenity, tranquility, freedom from all miseries.
• The pure and true wisdom that originates from a pure mind dispels the excessively thick darkness of illusion caused by ignorance.
• The supreme human being is the Brahman, the Eternal, Immutable, Tranquil and Indestructible. It possesses the ultimate wisdom, also known as vidya (learning), siddhi (accomplishment), mati (wisdom), medha (power of retention), pranja (intellect) and jyana (knowledge).
• Shanti or Moksha is a state which is 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).
Vidhi Vimarsha:
In Vedic philosophies, the atman (sole) transmigrates from one body to the other in the process of birth and death. The happiness and sorrow are cumulative result of self deeds in lifetime.
Eishana and purushartha: There are three primary instincts, or eishanas, of the purusha – praneishana (longevity of life), dhanaeishana (desire for wealth), and paralokaeishana (liberation), etc. A person who possesses unimpaired intelligence, ability to discern, enthusiasm and desire to secure his wellbeing – both in this world and in the world after death – would have these three eishanas. The primary objective is to afford arogya (health), which is essential to attain the four purusharthas (i.e., dharma (righteous life), artha (wealth), kama (pleasure), and moksha (salvation)).
Only when the person accepts the fact that he is one with the universe, that he is made up of the same six dhatus that makes the universe – the five mahabhuta, and Consciousness-, and that egoism, vanity, selfishness, skepticism, etc. are only the manifestations of a mind that wrongly identifies the physical body with the Self, causing the person to suffer from miseries and trapping him into the perennial cycle of birth and death.
Lokapurusha Samya: Applied aspects of the concept of commonness of the purusha and the universe in the study of health and diseases
The whole premise is the maintaining a state of health that would help an individual attain salvation. To achieve such a state of health requires harmony (samya) between the person (purusha) and the environment around him, or rather, the entire universe (loka). Health cannot be defined only as the absence of disease within the human body, but rather, a state of consciousness where the person identifies himself with the universe, and gets detached from worldly emotions of bliss and grief (while still being able to discern the good and the bad, and avoiding the company of those who cling onto worldly feelings of attachment, ego, vanity, greed, etc.).
Connection of consciousness between man and the universe:
The neurologist Dr. David Wiebers in his book “Theory of reality” coined the terms ‘C’ unit as the unit of consciousness in human body and ‘C’ field as the cosmic consciousness. The C unit is always connected with C field to carry out certain functions. The person is a unit of cosmos. Ayurveda narrates Human beings are a microcosm of the planet and exhibit holographic phenomenon. The Self-conscious i.e. ‘C’ unit is a unitary part of ‘C’ field [consciousness] in the cosmos. This C unit is controlling and regulating intellect, that controls mind; and the mind controls sense organs which lead the body as the horses lead a chariot. The interaction of C field with C unit for fetching positive energy from cosmos is of utmost importance. Empowerment of the self-conscious for communication with intellect in brain and mind seated at heart is important mechanism for mental health in holistic view. Therefore promotion of positive mental health shall be focused with a holistic view of all these factors thinking beyond reductionist’s approaches of neurotransmitter, endocrinal and genetic biological theories. Hologram for mental health, the constituents of human being that make the humans real “Humans” are considered vital for complete health.
Panchamahabhuta: the building blocks of the purusha and the loka
The purusha is a microcosm, made up of the same dhatus that constitute the universe: the panchamahabhuta and consciousness (atman, or the Self, within the purusha, and Brahman, or the super consciousness, within the universe) is central to Vedic philosophy in general and Ayurveda in particular. Bodily components – doshas, dhatus, and mala – are also made up of mahabhutas, and so are ahara (food), and aushadha (medicine). A disequilibrium between the environment and the person could therefore vitiate the constitution of the person, the food he eats, and the efficacy of the medication he takes, making him physically or mentally diseased. A society made up of diseased individuals would only make the environment more diseased. Thus, Ayurveda is not just about the health of an individual, but also the health of the planet.
Panchabhautika chikitsa:
The specific actions and effects of mahabhuta in development of various body constituents, organs, systems are described in previous chapter (sharira sthana chapter 4/12). The knowledge of similarity between man and universe can be applied for diagnosis of ailments and their treatments. The panchabhautika chikitsa system focuses on this principle. E.g. if certain body constituents originated from prithvi mahabhuta (bones) are disordered, then it can be treated with parthiva medicines available in the external world ( viz. shells, minerals).
Health and Disease: Causes
The principle causes of disease are, a) Kala parinama, b) Prajnaparadha, and c) Asatmyaindriyartha Samayoga. (Sutra Sthana, 1/54 and Sharira Sthana, 1/98). In this context, it is important to note that kala (time), buddhi (intellect), and indriyartha (sense objects) are the three basic factors that govern an individual’s state of health and disease. Samayoga, or favorable conditions, are conducive to health while vishamayoga (ayoga, atiyoga, and mithyayoga) of kala, buddhi, and indriyartha leads to disease. In the state of health, the basic components of the body – doshas, dhatus, and mala – are in a state of equilibrium, implied by the term samayoga.
Desha (habitat or local environment), and its role in health and disease
The role of desha is significant in matters of health and disease. It denotes the habitat of an individual and is also considered among the karana dravyas in Sutra Sthana Chapter 1. Desha influences the individual’s diet, etiological factors responsible for various diseases, availability of medicinal plants. In fact, extending the man-environment, relationship, examination of one’s locale to be an important factor in the diagnosis of a disease. Desha is classified into three types: anupa desha (marshy land), jangala desha (forested or wooded land), and sadharana desha (mix of marshy and forested land). (Kalpa Sthana, 1/6). The concept of oka satmya (adjustment or adapting to a particular diet or behavior due to habitual use or practice) is also closely related to desha and season. A diet or medication suitable to a particular region or time may be contraindicated in another.
Kala (temporal factors), and its role in health and disease
Kala plays a very important role, and is a universal factor that affects the purusha and the loka. Vedic texts talk of various time spans, quite similar to those in modern sciences – describing the life-spans of the universe and various celestial objects, as well as that of the purusha. It is also a Karana dravya, (Sutra Sthana, 1/48). Kala does not only mean time, but also seasons (ritu), and from that standpoint, plays an important role in determining causative factors of diseases or prescribing therapies for maintaining health. (Sutra Sthana , 11/23, Vimana Sthana, 1/21/6, Sutra Sthana 6/4).
Kala also influences doshika rhythm. External environmental changes brought about by changes in the season influence the pattern of doshika changes in the body. These have been described to be of three stages: chaya (or sanchaya, accumulation), prakopa (vitiation, aggravation), and prashamana (remission to normalcy) (Sutra Sthana, 17/114). These stages generally occur in a natural manner through normal seasonal variations, and therefore care and adjustment in diet and lifestyle to account for these changes is specially advised.
Influence of purusha on loka: janapadodhwamsha
While the purusha is influenced by his environment, the loka is also influenced by purusha by his virtuous as well as destructive activities. The concept of janpadodhwamsha talks of natural as well as man-made calamities and epidemics (Sutra Sthana, 1/41, Vimana Sthana, 3/9/11). In their natural elements, air, water, land, and seasons are indispensable in this order. This indicates that desha and kala/ritu are the most important factors from the standpoint of maintenance of health or for the occurrence of diseases. Vitiation of these four factors, besides the actions of one’s past life, has a direct bearing on the state of physical and mental health of individuals in particular and societies in general.
The path to achieve a status of complete human being and salvation is described in this chapter.
In conclusion, the causes of somatic and mental health conditions are emphasized, and invariably all point to imbalances in the equilibrium between man and his environment.
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