Changes

vinA kartAramaj~jAnAdyuktyAgamabahiShkRutaH||44||  

vinA kartAramaj~jAnAdyuktyAgamabahiShkRutaH||44||  

In support of the causativity of purusha, author has given few practical examples of world where existence of ''karta'' (doer) becomes mandatory.

In support of the causativity of ''purusha'', author has given few practical examples of world where existence of ''karta'' (doer) becomes mandatory.

Without a potter, can a pitcher be constructed with materials like earth, rod, and wheel alone? Can a house be constructed with earth, straw, and beams, if there is no mason? If the answer is “no” in both these cases, how can we expect the body to be created just by virtue of the combination of different sense organs, without a conscious agent? It is only an ignorant person devoid of rational outlook and scriptural knowledge who can assume otherwise. [43-44]

Without a potter, can a pitcher be constructed with materials like earth, rod, and wheel alone? Can a house be constructed with earth, straw, and beams, if there is no mason? If the answer is “no” in both these cases, how can we expect the body to be created just by virtue of the combination of different sense organs, without a conscious agent? It is only an ignorant person devoid of rational outlook and scriptural knowledge who can assume otherwise. [43-44]

saMyogAdvartate sarvaM tamRute nAsti ki~jcana||57||  

saMyogAdvartate sarvaM tamRute nAsti ki~jcana||57||  

The instruments of knowledge are mind, intellect and cognitive and conative organs. Their association with the doer (purusha) results in action, sensation and understanding. The purusha alone (soul in the absence of mana and indriyas) does neither initiate deeds nor enjoy the result of deeds. Combination of all these factors is responsible for the manifestation of every effect and without that nothing exists nor happens. [56-57]

The instruments of knowledge are mind, intellect and cognitive and conative organs. Their association with the doer (''purusha'') results in action, sensation and understanding. The ''purusha'' alone (soul in the absence of ''mana'' and ''indriyas'') does neither initiate deeds nor enjoy the result of deeds. Combination of all these factors is responsible for the manifestation of every effect and without that nothing exists nor happens. [56-57]

न ह्येको वर्तते भावो वर्तते नाप्यहेतुकः|  

न ह्येको वर्तते भावो वर्तते नाप्यहेतुकः|  

shIghragatvAtsvabhAvAttvabhAvo [4] na vyativartate||58||  

shIghragatvAtsvabhAvAttvabhAvo [4] na vyativartate||58||  

The purusha, not alone but accompanied with mana and indriyas, is responsible for the manifestation of things. The process of decay on the other hand being too quick in succession does not need any cause as such. [58]

The ''purusha'', not alone but accompanied with ''mana'' and ''indriyas'', is responsible for the manifestation of things. The process of decay on the other hand being too quick in succession does not need any cause as such. [58]

अनादिः पुरुषो नित्यो विपरीतस्तु हेतुजः|  

अनादिः पुरुषो नित्यो विपरीतस्तु हेतुजः|  

sadakAraNavannityaM dRuShTaM hetujamanyathA||59||  

sadakAraNavannityaM dRuShTaM hetujamanyathA||59||  

Thus, the absolute soul is without a beginning or an end, but the purusha (i.e. the combination of 24 elements) being caused by something is not so i.e. it has a beginning and is ephemeral.  

Thus, the absolute soul is without a beginning or an end, but the ''purusha'' (i.e. the combination of 24 elements) being caused by something is not so i.e. it has a beginning and is ephemeral.  

 

All that exists without cause is eternal. Anything produced from a cause is ephemeral. [59]

All that exists without cause is eternal. Anything produced from a cause is ephemeral. [59]

ato~anyat punaravyaktaM li~ggagrAhyamatIndriyam||62||  

ato~anyat punaravyaktaM li~ggagrAhyamatIndriyam||62||  

The absolute soul cannot be perceived by anything, for eternity is not caused by anything. So, the absolute soul is unmanifested and imperceptible. The manifested creation is, ofcourse, otherwise.  

The absolute soul cannot be perceived by anything, for eternity is not caused by anything. So, the absolute soul is unmanifested and imperceptible. The manifested creation is, of course, otherwise.  

The absolute soul is unmanifested, knower of creation, eternal, universal and indestructible. The manifested creation (purusha) is, ofcourse, otherwise. Another way of distinguishing manifested things from the unmanifested ones is that the former can be perceived by sense faculties. The latter is transcendental in nature and is not perceptible with the senses. It can only be inferred (rather than perceived). [60-62]

 

The absolute soul is unmanifested, knower of creation, eternal, universal and indestructible. The manifested creation (''purusha'') is, of course, otherwise. Another way of distinguishing manifested things from the unmanifested ones is that the former can be perceived by sense faculties. The latter is transcendental in nature and is not perceptible with the senses. It can only be inferred (rather than perceived). [60-62]

खादीनि बुद्धिरव्यक्तमहङ्कारस्तथाऽष्टमः|  

खादीनि बुद्धिरव्यक्तमहङ्कारस्तथाऽष्टमः|  

samanaskAshca pa~jcArthA vikArA iti sa~jj~jitAH||64||  

samanaskAshca pa~jcArthA vikArA iti sa~jj~jitAH||64||  

The five subtle elements (viz. shabdatanmantra, sparshatanmantra, rupatanmantra, rasatanmatra and gandhatanmatra), buddhi (intellect), avyakta (prakriti or nature) and ahamkara (ego) are the eight sources of creation. Transformed and bio-transformed elements (vikara) are sixteen in number, viz five sense faculties, five motor faculties, mind and five mahabhutas. [63-64]

The five subtle elements (viz. ''shabdatanmantra, sparshatanmantra, rupatanmantra, rasatanmatra'' and ''gandhatanmatra''), ''buddhi'' (intellect), ''avyakta'' (''prakriti'' or nature) and ''ahamkara'' (ego) are the eight sources of creation. Transformed and bio-transformed elements (''vikara'') are sixteen in number, viz. five sense faculties, five motor faculties, mind and five ''mahabhutas''. [63-64]

इति क्षेत्रं समुद्दिष्टं सर्वमव्यक्तवर्जितम्|  

इति क्षेत्रं समुद्दिष्टं सर्वमव्यक्तवर्जितम्|  

avyaktamasya kShetrasya kShetraj~jamRuShayo viduH||65||  

avyaktamasya kShetrasya kShetraj~jamRuShayo viduH||65||  

All this taken together, except the unmanifested one (avyakta), is known as kshetra i.e. corpus (body). The unmanifested (soul) one is known as kshetragna (knower of the corpus) which adjoins the body. [65]

All this taken together, except the unmanifested one (''avyakta''), is known as ''kshetra'' i.e. corpus (body). The unmanifested (soul) one is known as ''kshetragna'' (knower of the corpus) which adjoins the body. [65]

जायते बुद्धिरव्यक्ताद्बुद्ध्याऽहमिति मन्यते|  

जायते बुद्धिरव्यक्ताद्बुद्ध्याऽहमिति मन्यते|  

puruShaH pralaye ceShTaiH punarbhAvairviyujyate||67||  

puruShaH pralaye ceShTaiH punarbhAvairviyujyate||67||  

Buddhi originates from avyakta, ahamkara from buddhi, and the five subtle mahabhutas (Tanmatras), viz. akashatanmatra etc. from ahamkara. These, along with the five gross mahabhutas (in the right sequence) and the bio-transformed five indriyas, constitute the  purusha. Thus, with this purusha manifested in its entirety, the body (life) with its all constituents is said to be born (living life). [66-67]

''Buddhi'' originates from ''avyakta'', ahamkara from buddhi, and the five subtle mahabhutas (Tanmatras), viz. akashatanmatra etc. from ahamkara. These, along with the five gross mahabhutas (in the right sequence) and the bio-transformed five indriyas, constitute the  purusha. Thus, with this purusha manifested in its entirety, the body (life) with its all constituents is said to be born (living life). [66-67]

पुरुषः प्रलये चेष्टैः पुनर्भावैर्वियुज्यते||६७||  

पुरुषः प्रलये चेष्टैः पुनर्भावैर्वियुज्यते||६७||