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Purusha Vichaya Sharira (view source)

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|title=Purusha Vichaya Sharira

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|titlemode=append

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|keywords=Purusha, man, microcosm, loka, macrocosm, universe, cause of disease and happiness, serenity, path to emancipation

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|description=Sharira Sthana Chapter 5. Detailed Study of the Purusha – Holistic human being

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}}

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<big>'''Sharira Sthana Chapter 5. Detailed Study of the Purusha – Holistic human being'''</big>

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

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अथातः पुरुषविचयं शारीरं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

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athātaḥ puruṣavicayaṁ śārīraṁ vyākhyāsyāmaḥ||1||

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iti ha smAha bhagavAnAtreyaH||2||

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Now I shall expound the chapter on the study/analysis of the Purusha. Thus said Lord Atreya. [1-2]

==== The ''purusha'' (man/individual)-an epitome/ miniature of the ''loka'' (universe) ====

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‘पुरुषोऽयं लोकसम्मितः’ इत्युवाच भगवान् पुनर्वसुरात्रेयः|

यावन्तो हि लोके (मूर्तिमन्तो ) भावविशेषास्तावन्तः पुरुषे, यावन्तः पुरुषे तावन्तो लोके; इत्येवंवादिनंभगवन्तमात्रेयमग्निवेश उवाच- नैतावता वाक्येनोक्तं वाक्यार्थमवगाहामहे, भगवता बुद्ध्या भूयस्तरमतोऽनुव्याख्यायमानंशुश्रूषामह इति||३||

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‘puruṣō'yaṁ lōkasammitaḥ’ ityuvāca bhagavān punarvasurātrēyaḥ|

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‘puruSho~ayaM lokasammitaH’ ityuvAca bhagavAn punarvasurAtreyaH|

yAvanto hi loke (mUrtimanto [1] ) bhAvavisheShAstAvantaH puruShe, yAvantaH puruShe tAvanto loke; ityevaMvAdinaM bhagavantamAtreyamagnivesha uvAca-naitAvatA vAkyenoktaM vAkyArthamavagAhAmahe, bhagavatA buddhyA bhUyastaramato~anuvyAkhyAyamAnaM shushrUShAmaha iti||3||

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Lord Punarvasu Atreya said that the ''purusha'' is similar to the ''loka''. Whatever specific ''murtimantabhava'' (embodiments) are present in the ''loka'', the same are in the ''purusha''. Similarly, whatever is in ''purusha'', is also in the ''loka''.

Having listened thus to Lord Atreya, Agnivesha said, "We are unable to grasp the idea contained in this aphoristic statement, hence we want to hear a more detailed exposition from you, O Lord!" [3]

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तमुवाच भगवानात्रेयः- अपरिसङ्ख्येया लोकावयवविशेषाः, पुरुषावयवविशेषा अप्यपरिसङ्ख्येयाः; तेषां यथास्थूलंकतिचिद्भावान् सामान्यमभिप्रेत्योदाहरिष्यामः, तानेकमना निबोध सम्यगुपवर्ण्यमानानग्निवेश!|

षड्धातवः समुदिताः ‘लोक’ इति शब्दं लभन्ते; तद्यथा- पृथिव्यापस्तेजो वायुराकाशं ब्रह्म चाव्यक्तमिति, एत एव चषड्धातवः समुदिताः ‘पुरुष’ इति शब्दं लभन्ते||४||

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tamuvāca bhagavānātrēyaḥ- aparisaṅkhyēyā lōkāvayavaviśēṣāḥ, puruṣāvayavaviśēṣāapyaparisaṅkhyēyāḥ; tēṣāṁ yathāsthūlaṁ katicidbhāvān sāmānyamabhiprētyōdāhariṣyāmaḥ,tānēkamanā nibōdha Sāmyagupavarṇyamānānagnivēśa!|

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tamuvAca bhagavAnAtreyaH- aparisa~gkhyeyA lokAvayavavisheShAH, puruShAvayavavisheShA apyaparisa~gkhyeyAH; teShAM yathAsthUlaM katicidbhAvAnsAmAnyamabhipretyodAhariShyAmaH, tAnekamanA nibodha samyagupavarNyamAnAnagnivesha!|

ShaDdhAtavaH samuditAH ‘puruSha’ iti shabdaM labhante; tadyathA- pRuthivyApastejo vAyurAkAshaM brahma cAvyaktamiti, eta eva ca ShaDdhAtavaH samuditAH‘puruSha’ iti shabdaM labhante||4||

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Lord Atreya replied, "Innumerable are the specific parts (different unit constituents) of the ''loka'' and so are innumerable the specific parts (unit constituents) of a ''purusha''. I will explain (to you) some of the gross entities common (to the ''loka'' and ''purusha'') because it is very difficult to mention all of them, but the rest you understand yourself by inference.

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==== Identity of ''avayava'' /parts/ factors of ''samyatva'' (similarity) in ''purusha'' (man) with those of ''loka'' (universe) ====

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तस्य पुरुषस्य पृथिवी मूर्तिः, आपः क्लेदः, तेजोऽभिसन्तापः, वायुः प्राणः, वियत् सुषिराणि, ब्रह्म अन्तरात्मा|

यथा खलु ब्राह्मी विभूतिर्लोके तथा पुरुषेऽप्यान्तरात्मिकी विभूतिः, ब्रह्मणो विभूतिर्लोके प्रजापतिरन्तरात्मनो विभूतिः पुरुषेसत्त्वं, यस्त्विन्द्रो लोके स पुरुषेऽहङ्कारः, आदित्यस्त्वादानं, रुद्रो रोषः, सोमः प्रसादः, वसवः सुखम्, अश्विनौ कान्तिः,मरुदुत्साहः, विश्वेदेवाः सर्वेन्द्रियाणि सर्वेन्द्रियार्थाश्च, तमो मोहः, ज्योतिर्ज्ञानं, यथा लोकस्य सर्गादिस्तथा पुरुषस्य गर्भाधानं,यथा कृतयुगमेवं बाल्यं, यथा त्रेता तथा यौवनं, यथा द्वापरस्तथा स्थाविर्यं, यथा कलिरेवमातुर्यं, यथा युगान्तस्तथामरणमिति|

एवमेतेनानुमानेनानुक्तानामपि लोकपुरुषयोरवयवविशेषाणामग्निवेश! सामान्यं विद्यादिति||५||

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tasya puruṣasya pr̥thivī mūrtiḥ, āpaḥ klēdaḥ, tējō'bhisantāpaḥ, vāyuḥ prāṇaḥ, viyat suṣirāṇi, brahmaantarātmā|

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yathA khalu brAhmI vibhUtirloke tathA puruShe~apyAntarAtmikI vibhUtiH, brahmaNo vibhUtirloke prajApatirantarAtmano vibhUtiH puruShe sattvaM, yastvindro lokesa puruShe~aha~gkAraH, AdityastvAdAnaM, rudro roShaH, somaH prasAdaH, vasavaH sukham, ashvinau kAntiH, marudutsAhaH, vishvedevAH sarvendriyANisarvendriyArthAshca, tamo mohaH, jyotirj~jAnaM, yathA lokasya sargAdistathA puruShasya garbhAdhAnaM, yathA kRutayugamevaM bAlyaM, yathA tretA tathAyauvanaM, yathA dvAparastathA sthAviryaM, yathA kalirevamAturyaM, yathA yugAntastathA maraNamiti|

evametenAnumAnenAnuktAnAmapi lokapuruShayoravayavavisheShANAmagnivesha! sAmAnyaM vidyAditi||5||

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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]

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

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एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- एवमेतत् सर्वमनपवादं यथोक्तं भगवता लोकपुरुषयोः सामान्यम्|

किन्न्वस्य सामान्योपदेशस्य प्रयोजनमिति||६||

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ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- ēvamētat sarvamanapavādaṁ yathōktaṁ bhagavatālōkapuruṣayōḥ sāmānyam|

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evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- evametat sarvamanapavAdaM yathoktaM bhagavatA lokapuruShayoH sAmAnyam|

kinnvasya sAmAnyopadeshasya prayojanamiti||6||

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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]

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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||

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

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tatra saMyogApekShIlokashabdaH|

ShaDdhAtusamudAyo hi sAmAnyataH sarvalokaH||7||

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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]

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

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तस्य हेतुः, उत्पत्तिः, वृद्धिः, उपप्लवः, वियोगश्च|

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तस्य हेतुः सर्वलोकसामान्यज्ञानम्|

एतत्प्रयोजनं सामान्योपदेशस्येति||८||

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tasya hētuḥ, utpattiḥ, vr̥ddhiḥ, upaplavaḥ, viyōgaśca|

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tasya hetuH sarvalokasAmAnyaj~jAnam|

etatprayojanaM sAmAnyopadeshasyeti||8||

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There are ''hetu, utpatti, vriddhi, upaplava'' and ''viyoga'' for ''purusha'' (man) and ''loka'' (universe). ''Hetu'' is the cause of manifestation, ''utpatti'' is germination or birth, ''vriddhi'' is growth, ''upaplava'' is advent of miseries. ''Viyoga'' is departure of soul, cessation of vital breath, disruption, dissolution of the six constituents and the reverting to the primordial state. The root cause of universe and all ''upaplava''(advent of miseries) is ''pravritti'' (action/attachment). ''Nivritti'' (inaction/detachment from worldly affairs) leads to its destruction (of all miseries). Attachment leads to miseries and detachment to bliss. Realization of this fact is truth (pure knowledge). Imparting this knowledge is the purpose of describing this principle. [8]

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==== Cause of ''pravritti'' (attachment) and method of ''nivritti'' (detachment) ====

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अथाग्निवेश उवाच- किम्मूला भगवन्! प्रवृत्तिः, निवृत्तौ च क उपाय इति||९||

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athāgnivēśa uvāca- kimmūlā bhagavan! pravr̥ttiḥ, nivr̥ttau ca ka upāya iti||9||

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

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

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भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः|

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एवमयमधीधृतिस्मृतिरहङ्काराभिनिविष्टः सक्तः ससंशयोऽभिसम्प्लुतबुद्धिरभ्यवपतितोऽन्यथादृष्टिरविशेषग्राहीविमार्गगतिर्निवासवृक्षः सत्त्वशरीरदोषमूलानां सर्वदुःखानां भवति|

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

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bhagavānuvāca- mōhēcchādvēṣakarmamūlā pravr̥ttiḥ|

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

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

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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.

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==== ''Moksha'' (Salvation) and ways and means of attaining it ====

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

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

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

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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]

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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||

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tatra mumukṣūṇāmudayanāni vyākhyāsyāmaḥ|

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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||

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</div></div>

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:

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This is the path to attaining salvation else one finds himself in bondage. [11-12]

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भवन्ति चात्र-

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एतैरविमलं सत्त्वं शुद्ध्युपायैर्विशुध्यति|

मृज्यमान इवादर्शस्तैलचेलकचादिभिः||१३||

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Bhāvanti cātra-

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etairavimalaM sattvaM shuddhyupAyairvishudhyati|

mRujyamAna ivAdarshastailacelakacAdibhiH||13||

−

+

</div></div>

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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]

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ग्रहाम्बुदरजोधूमनीहारैरसमावृतम्|

यथाऽर्कमण्डलं भाति भाति सत्त्वं तथाऽमलम्||१४||

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grahāmbudarajōdhūmanīhārairasamāvr̥tam|

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grahAmbudarajodhUmanIhArairasamAvRutam|

yathA~arkamaNDalaM bhAti bhAti sattvaM tathA~amalam||14||

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</div></div>

Thus, the purified mind shines like the sun’s orb that has emerged out of an eclipse, clouds, dust, smoke and fog. [14]

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ज्वलत्यात्मनि संरुद्धं तत् सत्त्वं संवृतायने|

शुद्धः स्थिरः प्रसन्नार्चिर्दीपो दीपाशये यथा||१५||

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jvalatyātmani saṁruddhaṁ tat sattvaṁ saṁvr̥tāyanē|

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jvalatyAtmani saMruddhaM tat sattvaM saMvRutAyane|

shuddhaH sthiraH prasannArcirdIpo dIpAshaye yathA||15||

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</div></div>

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]

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शुद्धसत्त्वस्य या शुद्धा सत्या बुद्धिः प्रवर्तते|

यया भिनत्त्यतिबलं महामोहमयं तमः||१६||

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śuddhasattvasya yā śuddhā satyā buddhiḥ pravartatē|

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shuddhasattvasya yA shuddhA satyA buddhiH pravartate|

yayA bhinattyatibalaM mahAmohamayaM tamaH||16||

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</div></div>

The pure and true wisdom that originates from a pure mind dispels the excessively thick darkness of illusion caused by ignorance. [16]

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सर्वभावस्वभावज्ञो यया भवति निःस्पृहः|

योगं यया साधयते साङ्ख्यः सम्पद्यते यया||१७||

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sarvabhāvasvabhāvajñō yayā Bhāvati niḥspr̥haḥ|

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sarvabhAvasvabhAvaj~jo yayA bhavati niHspRuhaH|

yogaM yayA sAdhayate sA~gkhyaH sampadyate yayA||17||

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</div></div>

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]

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यया नोपैत्यहङ्कारं नोपास्ते कारणं यया|

यया नालम्बते किञ्चित् सर्वं सन्न्यस्यते यया||१८||

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yayā nōpaityahaṅkāraṁ nōpāstē kāraṇaṁ yayā|

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yayA nopaityaha~gkAraM nopAste kAraNaM yayA|

yayA nAlambate ki~jcit sarvaM sannyasyate yayA||18||

−

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</div></div>

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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]

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याति ब्रह्म यया नित्यमजरं शान्तमव्ययम् |

विद्या सिद्धिर्मतिर्मेधा प्रज्ञा ज्ञानं च सा मता||१९||

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yāti brahma yayā nityamajaraṁ śāntamavyayam |

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yAti brahma yayA nityamajaraM shAntamavyayam [13] |

vidyA siddhirmatirmedhA praj~jA j~jAnaM ca sA matA||19||

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</div></div>

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 ====

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लोके विततमात्मानं लोकं चात्मनि पश्यतः|

परावरदृशः शान्तिर्ज्ञानमूला न नश्यति||२०||

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lōkē vitatamātmānaṁ lōkaṁ cātmani paśyataḥ|

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loke vitatamAtmAnaM lokaM cAtmani pashyataH|

parAvaradRushaH shAntirj~jAnamUlA na nashyati||20||

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</div></div>

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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]

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पश्यतः सर्वभावान् हि सर्वावस्थासु सर्वदा|

ब्रह्मभूतस्य संयोगो न शुद्धस्योपपद्यते||२१||

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paśyataḥ sarvabhāvān hi sarvāvasthāsu sarvadā|

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pashyataH sarvabhAvAn hi sarvAvasthAsu sarvadA|

brahmabhUtasya saMyogo na shuddhasyopapadyate||21||

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</div></div>

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 ====

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नात्मनः करणाभावाल्लिङ्गमप्युपलभ्यते|

स सर्वकरणायोगान्मुक्त इत्यभिधीयते||२२||

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nātmanaḥ karaṇābhāvālliṅgamapyupalabhyatē|

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nAtmanaH karaNAbhAvAlli~ggamapyupalabhyate|

sa sarvakaraNAyogAnmukta ityabhidhIyate||22||

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</div></div>

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) ====

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विपापं विरजः शान्तं परमक्षरमव्ययम्|

अमृतं ब्रह्म निर्वाणं पर्यायैः शान्तिरुच्यते||२३||

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vipāpaṁ virajaḥ śāntaṁ paramakṣaramavyayam|

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vipApaM virajaH shAntaM paramakSharamavyayam|

amRutaM brahma nirvANaM paryAyaiH shAntirucyate||23||

−

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</div></div>

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''Shanti'' or ''Moksha'' is synonymous with the following –

*''Vipapa'' (free from sins),

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*''Brahman'' (supreme consciousness), and

*''Nirvana'' (the state at extinction of all miseries). [23]

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एतत्तत् सौम्य! विज्ञानं यज्ज्ञात्वा मुक्तसंशयाः|

मुनयः प्रशमं जग्मुर्वीतमोहरजःस्पृहाः||२४||

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ētattat saumya! vijñānaṁ yajjñātvā muktasaṁśayāḥ|

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etattat saumya! vij~jAnaM yajj~jAtvA muktasaMshayAH|

munayaH prashamaM jagmurvItamoharajaHspRuhAH||24||

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</div></div>

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'' (absolute tranquility) i.e., salvation. [24]

==== Summary ====

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तत्र श्लोकौ-

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शुद्धसत्त्वसमाधानं सत्या बुद्धिश्च नैष्ठिकी|

विचये पुरुषस्योक्ता निष्ठा च परमर्षिणा||२६||

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tatra ślōkau-

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shuddhasattvasamAdhAnaM satyA buddhishca naiShThikI|

vicaye puruShasyoktA niShThA ca paramarShiNA||26||

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</div></div>

To summarize, in this chapter [[Purusha Vichaya Sharira]] (The analytical study/search of ''purusha'') the sage has explained:

Agnivesha

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