Changes

*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.

*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).

*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.  

*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 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 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 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.   

*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.  

*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).

*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.   

*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 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).

*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).

*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).

 

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.  

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)).

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)).