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→The Chapter in Sanskrit, with Translations and Transliterations in English
खादयश्चेतनाषष्ठा [१] धातवः पुरुषः स्मृतः|
खादयश्चेतनाषष्ठा [१] धातवः पुरुषः स्मृतः|
चेतनाधातुरप्येकः स्मृतः पुरुषसञ्ज्ञकः||१६||
चेतनाधातुरप्येकः स्मृतः पुरुषसञ्ज्ञकः||१६||
khādayaścētanāṣaṣṭhā [1] dhātavaḥ puruṣaḥ smr̥taḥ|
khādayaścētanāṣaṣṭhā [1] dhātavaḥ puruṣaḥ smr̥taḥ|
cētanādhāturapyēkaḥ smr̥taḥ puruṣasañjñakaḥ||16||
cētanādhāturapyēkaḥ smr̥taḥ puruṣasañjñakaḥ||16||
khAdayashcetanAShaShThA [1] dhAtavaH puruShaH smRutaH|
khAdayashcetanAShaShThA [1] dhAtavaH puruShaH smRutaH|
cetanAdhAturapyekaH smRutaH puruShasa~jj~jakaH||16||
cetanAdhAturapyekaH smRutaH puruShasa~jj~jakaH||16||
Purusha comprises of six dhatus (elements), viz. five mahabhutas (in their subtle form) and consciousness. The element of consciousness alone could also be considered purusha. [16]
Purusha comprises of six dhatus (elements), viz. five mahabhutas (in their subtle form) and consciousness. The element of consciousness alone could also be considered purusha. [16]
पुनश्च धातुभेदेन चतुर्विंशतिकः स्मृतः|
पुनश्च धातुभेदेन चतुर्विंशतिकः स्मृतः|
मनो दशेन्द्रियाण्यर्थाः प्रकृतिश्चाष्टधातुकी||१७||
मनो दशेन्द्रियाण्यर्थाः प्रकृतिश्चाष्टधातुकी||१७||
punaśca dhātubhēdēna caturviṁśatikaḥ smr̥taḥ|
punaśca dhātubhēdēna caturviṁśatikaḥ smr̥taḥ|
manō daśēndriyāṇyarthāḥ prakr̥tiścāṣṭadhātukī||17||
manō daśēndriyāṇyarthāḥ prakr̥tiścāṣṭadhātukī||17||
punashca dhAtubhedena caturviMshatikaH smRutaH|
punashca dhAtubhedena caturviMshatikaH smRutaH|
mano dashendriyANyarthAH prakRutishcAShTadhAtukI||17||
mano dashendriyANyarthAH prakRutishcAShTadhAtukI||17||
According to another classification, purusha comprises of twenty four dhatus, i.e. mind, ten indriyas (sensory and motor organs), five objects of sense organs and prakriti (consisting of eight dhatus, viz. five mahabhutas (in their subtle form), ahamkara (ego), mahan (intellect) and avyakta (primordial element) [17]
According to another classification, purusha comprises of twenty four dhatus, i.e. mind, ten indriyas (sensory and motor organs), five objects of sense organs and prakriti (consisting of eight dhatus, viz. five mahabhutas (in their subtle form), ahamkara (ego), mahan (intellect) and avyakta (primordial element) [17]
लक्षणं मनसो ज्ञानस्याभावो भाव एव च|
लक्षणं मनसो ज्ञानस्याभावो भाव एव च|
सति ह्यात्मेन्द्रियार्थानां सन्निकर्षे न वर्तते||१८||
सति ह्यात्मेन्द्रियार्थानां सन्निकर्षे न वर्तते||१८||
lakṣaṇaṁ manasō jñānasyābhāvō bhāva ēva ca|
lakṣaṇaṁ manasō jñānasyābhāvō bhāva ēva ca|
sati hyātmēndriyārthānāṁ sannikarṣē na vartatē||18||
sati hyātmēndriyārthānāṁ sannikarṣē na vartatē||18||
Sometimes one understands a thing and sometimes one does not. This proves the existence of the mind as a separate sense organ. That is why, when there is no contact of the mind with sense organs and their objects, no understanding of things can occur. It is only when the required mental contact is there that one can understand things. Atomicity and oneness are considered to be the two characteristic features of the mind. [18-19]
Sometimes one understands a thing and sometimes one does not. This proves the existence of the mind as a separate sense organ. That is why, when there is no contact of the mind with sense organs and their objects, no understanding of things can occur. It is only when the required mental contact is there that one can understand things. Atomicity and oneness are considered to be the two characteristic features of the mind. [18-19]
चिन्त्यं विचार्यमूह्यं च ध्येयं सङ्कल्प्यमेव च|
चिन्त्यं विचार्यमूह्यं च ध्येयं सङ्कल्प्यमेव च|
यत्किञ्चिन्मनसो ज्ञेयं तत् सर्वं ह्यर्थसञ्ज्ञकम्||२०||
यत्किञ्चिन्मनसो ज्ञेयं तत् सर्वं ह्यर्थसञ्ज्ञकम्||२०||
Things requiring thought, consideration, hypothesis, attention, determination or whatever can be perceived by the mind, are regarded as its objects. Control of sense organs, self restraint, hypothesis and consideration represent the action of the mind. Beyond that flourishes the domain and intellect [20-21]
Things requiring thought, consideration, hypothesis, attention, determination or whatever can be perceived by the mind, are regarded as its objects. Control of sense organs, self restraint, hypothesis and consideration represent the action of the mind. Beyond that flourishes the domain and intellect [20-21]
इन्द्रियेणेन्द्रियार्थो हि समनस्केन गृह्यते|
इन्द्रियेणेन्द्रियार्थो हि समनस्केन गृह्यते|
कल्प्यते मनसा तूर्ध्वं गुणतो दोषतोऽथवा||२२||
कल्प्यते मनसा तूर्ध्वं गुणतो दोषतोऽथवा||२२||
Objects are perceived with the help of sense organs and the mind. This perception is purely mental in the beginning, while the practical advantages or disadvantages are ascertained thereafter. The intellect which determines the specific properties of the object impels the (same) individual to speak or act intelligently. [22-23]
Objects are perceived with the help of sense organs and the mind. This perception is purely mental in the beginning, while the practical advantages or disadvantages are ascertained thereafter. The intellect which determines the specific properties of the object impels the (same) individual to speak or act intelligently. [22-23]
एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|
एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|
पञ्च कर्मानुमेयानि येभ्यो बुद्धिः प्रवर्तते||२४||
पञ्च कर्मानुमेयानि येभ्यो बुद्धिः प्रवर्तते||२४||
ēkaikādhikayuktāni khādīnāmindriyāṇi tu|
ēkaikādhikayuktāni khādīnāmindriyāṇi tu|
pañca karmānumēyāni yēbhyō buddhiḥ pravartatē||24||
pañca karmānumēyāni yēbhyō buddhiḥ pravartatē||24||
ekaikAdhikayuktAni khAdInAmindriyANi tu|
ekaikAdhikayuktAni khAdInAmindriyANi tu|
pa~jca karmAnumeyAni yebhyo buddhiH pravartate||24||
pa~jca karmAnumeyAni yebhyo buddhiH pravartate||24||
The five sense faculties, made of the five mahabhutas (each sense faculty has one dominant mahabhuta), are inferred from their five respective actions which serve as agents for the manifestation of the intellect [24]
The five sense faculties, made of the five mahabhutas (each sense faculty has one dominant mahabhuta), are inferred from their five respective actions which serve as agents for the manifestation of the intellect [24]
हस्तौ पादौ [२] गुदोपस्थं वागिन्द्रियमथापि च|
हस्तौ पादौ [२] गुदोपस्थं वागिन्द्रियमथापि च|
कर्मेन्द्रियाणि पञ्चैव पादौ गमनकर्मणि||२५||
कर्मेन्द्रियाणि पञ्चैव पादौ गमनकर्मणि||२५||
hastau pAdau [2] gudopasthaM vAgindriyamathApi ca|
hastau pAdau [2] gudopasthaM vAgindriyamathApi ca|
karmendriyANi pa~jcaiva pAdau gamanakarmaNi||25||
karmendriyANi pa~jcaiva pAdau gamanakarmaNi||25||
पायूपस्थं विसर्गार्थं हस्तौ ग्रहणधारणे|
पायूपस्थं विसर्गार्थं हस्तौ ग्रहणधारणे|
Motor organs are of five categories, viz. hands, feet, anus, phallus and the organ of speech (tongue). Feet are useful in locomotion, anus and phallus for passing body waste while the hands are for collecting and holding. The tongue represents the organ of speech which is of two kinds, viz. true and false. The former can be compared to light which illuminates the wordly life and life after death, and the later to darkness which creates confusion. [25-26]
Motor organs are of five categories, viz. hands, feet, anus, phallus and the organ of speech (tongue). Feet are useful in locomotion, anus and phallus for passing body waste while the hands are for collecting and holding. The tongue represents the organ of speech which is of two kinds, viz. true and false. The former can be compared to light which illuminates the wordly life and life after death, and the later to darkness which creates confusion. [25-26]
महाभूतानि खं वायुरग्निरापः क्षितिस्तथा|
महाभूतानि खं वायुरग्निरापः क्षितिस्तथा|
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च तद्गुणाः||२७||
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च तद्गुणाः||२७||
The five mahabhutas are akasha, vayu, agni, jala and prithvi (in this order). Their attributes are sound, touch, vision, taste and smell respectively. [27]
The five mahabhutas are akasha, vayu, agni, jala and prithvi (in this order). Their attributes are sound, touch, vision, taste and smell respectively. [27]
तेषामेकगुणः पूर्वो [२] गुणवृद्धिः परे परे|
तेषामेकगुणः पूर्वो [२] गुणवृद्धिः परे परे|
पूर्वः पूर्वगुणश्चैव [३] क्रमशो गुणिषु स्मृतः||२८||
पूर्वः पूर्वगुणश्चैव [३] क्रमशो गुणिषु स्मृतः||२८||
The order of mahabhutas mentioned above is important because, starting with akasha, the number of attributes per mahabhuta increases in the above order. This increase in number of attributes is cumulative, i.e., the attribute of the preceding mahabhutas is added to the succeeding one. This process of gunantara vriddhi in mahabhutas is aiso known as bhutanipravesha [28]
The order of mahabhutas mentioned above is important because, starting with akasha, the number of attributes per mahabhuta increases in the above order. This increase in number of attributes is cumulative, i.e., the attribute of the preceding mahabhutas is added to the succeeding one. This process of gunantara vriddhi in mahabhutas is aiso known as bhutanipravesha [28]
खरद्रवचलोष्णत्वं भूजलानिलतेजसाम्|
खरद्रवचलोष्णत्वं भूजलानिलतेजसाम्|
आकाशस्याप्रतीघातो दृष्टं लिङ्गं यथाक्रमम्||२९||
आकाशस्याप्रतीघातो दृष्टं लिङ्गं यथाक्रमम्||२९||
kharadravacalōṣṇatvaṁ bhūjalānilatējasām|
kharadravacalōṣṇatvaṁ bhūjalānilatējasām|
ākāśasyāpratīghātō dr̥ṣṭaṁ liṅgaṁ yathākramam||29||
ākāśasyāpratīghātō dr̥ṣṭaṁ liṅgaṁ yathākramam||29||
kharadravacaloShNatvaM bhUjalAnilatejasAm|
kharadravacaloShNatvaM bhUjalAnilatejasAm|
AkAshasyApratIghAto dRuShTaM li~ggaM yathAkramam||29||
AkAshasyApratIghAto dRuShTaM li~ggaM yathAkramam||29||
लक्षणं सर्वमेवैतत् स्पर्शनेन्द्रियगोचरम्|
लक्षणं सर्वमेवैतत् स्पर्शनेन्द्रियगोचरम्|
Prithvi, jala, agni/tejas, vayu and akasha are characterized by kharatva (roughness), dravatva (liquidity), ushnatva (heat), chalatva (mobility) and apratighatatva (unobstructibility) respectively. All these attributes are perceptible by the tactile sense organ. Touch, together with its absence, is perceived by the tactile sense organ. [29-30]
Prithvi, jala, agni/tejas, vayu and akasha are characterized by kharatva (roughness), dravatva (liquidity), ushnatva (heat), chalatva (mobility) and apratighatatva (unobstructibility) respectively. All these attributes are perceptible by the tactile sense organ. Touch, together with its absence, is perceived by the tactile sense organ. [29-30]
गुणाः शरीरे गुणिनां निर्दिष्टाश्चिह्नमेव च|३१|
गुणाः शरीरे गुणिनां निर्दिष्टाश्चिह्नमेव च|३१|
guṇāḥ śarīrē guṇināṁ nirdiṣṭāścihnamēva ca|31|
guṇāḥ śarīrē guṇināṁ nirdiṣṭāścihnamēva ca|31|
guNAH sharIre guNinAM nirdiShTAshcihnameva ca|31|
guNAH sharIre guNinAM nirdiShTAshcihnameva ca|31|
Thus the attributes and characteristics of the five physical elements are described. [31-1]
Thus the attributes and characteristics of the five physical elements are described. [31-1]
The objects of sense organs are sound, touch, vision, taste and smell, which constitute the attributes of gross mahabhutas. [31]
The objects of sense organs are sound, touch, vision, taste and smell, which constitute the attributes of gross mahabhutas. [31]
या यदिन्द्रियमाश्रित्य जन्तोर्बुद्धिः प्रवर्तते|
या यदिन्द्रियमाश्रित्य जन्तोर्बुद्धिः प्रवर्तते|
याति सा तेन निर्देशं मनसा च मनोभवा||३२||
याति सा तेन निर्देशं मनसा च मनोभवा||३२||
Perceptual faculties are of several types, depending upon the variations in action and objects of sense organs.
Perceptual faculties are of several types, depending upon the variations in action and objects of sense organs.
Just as the same sound differs according to how it is produced out of friction in the finger and the thumb, and the guitar and nail, so does the perceptual faculty differ according to its production from out of the mutual contacts with the soul, sense organs and objects of sense organs. [32-34]
Just as the same sound differs according to how it is produced out of friction in the finger and the thumb, and the guitar and nail, so does the perceptual faculty differ according to its production from out of the mutual contacts with the soul, sense organs and objects of sense organs. [32-34]
बुद्धीन्द्रियमनोर्थानां विद्याद्योगधरं परम्|
बुद्धीन्द्रियमनोर्थानां विद्याद्योगधरं परम्|
चतुर्विंशतिको ह्येष राशिः पुरुषसञ्ज्ञकः||३५||
चतुर्विंशतिको ह्येष राशिः पुरुषसञ्ज्ञकः||३५||
Among the various types of purusha described in the first few verses of this chapter, rashipurusha is one form that consists of 24 tattvas i.e. avyakata, mahat, ahankara, 5 tanmatras, 5 mahabhutas and 10 indriyas and manas. Since this specific combination is considered superior, a purusha of this type is called rashipurusha in Ayurvedic science. Of these tattvas, avyakta serves as an excellent coordinator of perceptual faculties, sense organs, mind and the objects of the senses.
Among the various types of purusha described in the first few verses of this chapter, rashipurusha is one form that consists of 24 tattvas i.e. avyakata, mahat, ahankara, 5 tanmatras, 5 mahabhutas and 10 indriyas and manas. Since this specific combination is considered superior, a purusha of this type is called rashipurusha in Ayurvedic science. Of these tattvas, avyakta serves as an excellent coordinator of perceptual faculties, sense organs, mind and the objects of the senses.
Thus a combination of the above mentioned (verses 17-35) twenty four elements is known as purusha. [35]
Thus a combination of the above mentioned (verses 17-35) twenty four elements is known as purusha. [35]
रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|
रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|
ताभ्यां निराकृताभ्यां तु सत्त्ववृद्ध्या [२] निवर्तते||३६||
ताभ्यां निराकृताभ्यां तु सत्त्ववृद्ध्या [२] निवर्तते||३६||