Changes

Katidhapurusha Sharira (view source)

Revision as of 09:53, 26 May 2020

2,596 bytes removed , 09:53, 26 May 2020

no edit summary

Line 30: Line 30:

}}

−

=== Introduction ===

+

== Introduction ==

An aspiring [[Ayurveda]] practitioner who has obtained thorough knowledge about diseases, and their signs and symptoms from [[Nidana Sthana]] and studied ''rasa prabhava'' and ''dosha prabhava'' in the context of ''dravya'' and ''vyadhi'' from [[Vimana Sthana]] may have built a foundation in disease management, but cannot initiate treatment until he has a thorough knowledge of the human body. Therefore, a logical continuation from the preceding sections is this section on the human physiology and anatomy especially body’s connection to the universe. As mentioned earlier, the concept of ''purusha'' is integral to understanding ''sharira'', and therefore understanding [[Sharira Sthana]]. This chapter therefore deals with various topics related to ''purusha'' such as its types, origin, constituents, details about mind and soul, the process of knowledge, the theory of evolution and destruction, types of diseases and their causative factors, treatment of the diseases of past, present and future, desire as the ultimate cause of sorrow, the method by which an individual can get the permanent relief from pain, role of ''yoga'' in achieving salvation, and the means of salvation.

Line 36: Line 36:

This chapter also deals with a philosophical approach to human body and mind (apparent, since the chapter deals with a complex concept like the ''purusha''). All eastern philosophies consider the ''atma'' (soul) as the entity that is responsible for all actions and therefore the recipient of the consequences of those actions. The ultimate reason for all kinds of pain and sufferings is that human beings do not realize or consider the body and the soul to be two distinct entities. The relationship between the soul and the mind is complex and subtle. One has to “rein in” the mind and also strive to stay detached from all the actions performed by him to liberate himself from this material world. A person who is detached from worldly possessions and actions is free from the karmic cycle of actions and consequences, and birth and death. Thus the chapter describes some of the basic physical and meta-physical aspects of the human entity.

</div>

−

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

+

==Sanskrit text, Transliteration and English Translation==

Line 47: Line 47:

</div></div>

−

We shall ~~now~~ expound the chapter ~~dealing with the various divisions~~ of ~~the ''sharira'' and the ''purusha''~~.

+

Now we shall expound the chapter "Katidhapurusha Sharira" (Knowledge of holistic human being). Thus said Lord Atreya. [1-2]

−

~~Thus said Lord Atreya [1-2]~~

+

===Questions by Agnivesha===

−

====Questions by Agnivesha====

Line 236: Line 234:

# What are the signs that help in recognizing the ''purusha'' which is omnipresent, all renouncing, devoid of all contacts, only one and tranquil? [3-15]

−

==== Details about ''Purusha~~'' =~~===

+

=== Details about [[Purusha]] ===

−

खादयश्चेतनाषष्ठा ~~[१]~~ धातवः पुरुषः स्मृतः|

+

खादयश्चेतनाषष्ठा धातवः पुरुषः स्मृतः|

चेतनाधातुरप्येकः स्मृतः पुरुषसञ्ज्ञकः||१६||

Line 268: Line 266:

</div>

−

====Details about ''Mana'' (mind)====

+

=== Details about ''Mana'' (mind) ===

Line 338: Line 336:

</div></div>

−

====Role of ''buddhi'' (intellect)====

+

===Role of ''buddhi'' (intellect)===

Line 370: Line 368:

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]

−

==== Functions of ''karmendriya'' (motor organs) ====

+

=== Functions of ''karmendriya'' (motor organs) ===

Line 400: Line 398:

</div>

−

==== ''Mahabhuta'' (five basic elements) ====

+

=== ''Mahabhuta'' (five basic elements) ===

Line 473: Line 471:

The objects of sense organs are sound, touch, vision, taste and smell, which constitute the attributes of gross ''mahabhutas''. [31]

−

====Process of perception====

+

===Process of perception===

Line 519: Line 517:

</div>

−

====''Rashipurusha''(Holistic human being)====

+

===''Rashipurusha''(Holistic human being)===

Line 923: Line 921:

</div>

−

====Ashta bhuta prakruti (eight sources of creation) and ''Shodash'' vikara (sixteen elements)====

+

===Ashta bhuta prakruti (eight sources of creation) and ''Shodash'' vikara (sixteen elements)===

Line 1,420: Line 1,418:

</div>

−

==== Basic causes of miseries in life====

+

=== Basic causes of miseries in life===

Line 1,480: Line 1,478:

If the memory is impaired due to a person being overcome by ''rajas'' and ''tamas'', this is known as the impairment of ''smriti''. Normally ''smriti'' contains everything memorable. [101]

−

==== ''Prajnparadha'' (intellectual defect) and its consequences ====

+

=== ''Prajnparadha'' (intellectual defect) and its consequences ===

Line 1,588: Line 1,586:

</div>

−

==== Importance of ''Kala'' (time factor)====

+

=== Importance of ''Kala'' (time factor)===

Line 1,676: Line 1,674:

The diseases arising out of temporal factors that bring about old age and death are to be considered as natural ones, which affect everyone, and these such natural manifestations are irremediable. [115]

−

==== ''Daiva'' (fate/destiny) ====

+

=== ''Daiva'' (fate/destiny) ===

Line 1,710: Line 1,708:

</div>

−

==== ''Asatmya indriyartha samyoga'' (improper use of senses) ====

+

=== ''Asatmya indriyartha samyoga'' (improper use of senses) ===

Line 1,880: Line 1,878:

</div>

−

==== Causes of happiness and miseries ====

+

=== Causes of happiness and miseries ===

Line 1,982: Line 1,980:

The mind and the body together with the sense organs exclusive of ''kesha'' (hair), ''loma'' (body hair), tip of the nail, ingested food, excreta, excretory fluids and objects of senses are the sites of manifestation of happiness and miseries. [136]

−

==== Importance of ''Yoga'' (union with self) ====

+

=== Importance of ''Yoga'' (union with self) ===

Line 2,054: Line 2,052:

</div>

−

==== ''Moksha'' (salvation) and means for its attainment====

+

=== ''Moksha'' (salvation) and means for its attainment===

Line 2,143: Line 2,141:

All this can be attained by virtue of the constant remembering of the fact that the soul is different from the body, mind and senses and the latter has nothing to do with the former. [143-146]

−

==== ''Smruti'' (memory) ====

+

=== ''Smruti'' (memory) ===

Line 2,266: Line 2,264:

As soon as the final renunciation in respect of all subsequent actions is attained, the very consciousness together with its final causes in the form of intermediate, determinate or scriptural knowledge is completely eradicated. [154]

−

==== Process of knowledge of self ====

+

=== Process of knowledge of self ===

Line 2,287: Line 2,285:

</div>

−

====Summary====

+

===Summary===

Line 2,308: Line 2,306:

In this chapter, the various constituents of the ''purusha'' etc., conducive to the understanding of the human physiology, 23 important questions regarding the ''purusha'' and the supreme soul have been answered by the enlightened Seer. [156]

−

==~~= ''~~Tattva Vimarsha~~'' /~~ Fundamental Principles===

+

== Tattva Vimarsha (Fundamental Principles) ==

# ''Purusha'' represents the element of consciousness, i.e. the soul, different from the body. This ''purusha'' plays an important role in formulating treatments for the eradication of miseries and attainment of salvation.

Line 2,321: Line 2,319:

# The ultimate cause of happiness and miseries is lust. All kinds of pain can be checked with the help of ''yoga'' and ''moksha''. ''Yoga'' leads to temporary loss of pain where as moksha leads to absolute eradication of all kinds of pain. As soon as the stage of ''yoga'' is disturbed, there will be recurrence of pain. ''Yoga'' is one of the means to attain ''moksha''. Both the sensations i.e. happiness and miseries disappear when mind is concentrated and contained in the soul. This stage is known as ''yoga'' and it gives eight super natural powers to the individual who has attained this stage. Absence of ''rajas'' and ''tamas'' in mind and reduction of the potent effects of past actions leads to absolute detachment i.e ''moksha''. To achieve the salvation, one has to always remember that soul and body are two different entities. Until and unless one acquires the real knowledge, i.e., ''satya buddhi'' he can not get rid of all miseries. A Person who follows all the means to achieve salvation do not return to this world and is permantly set free from all kinds of miseries. (134-146)

−

==~~= ''~~Vidhi Vimarsha~~'' /~~ Applied Inferences===

+

== Vidhi Vimarsha (Applied Inferences) ==

Unlike the description of human anatomy in modern medical texts given as independent isolated structure, this chapter explains the anatomy and functioning of human mind and body in relation to the universe. Such connected relationship of humans with universe is the basis of pursuing the lifestyle to have disease free, productive and long life. The chapter directs to a lifestyle with connection to the source (consciousness), control of senses and conduciveness to the seasons by practicing ''yoga''.

−

==== Test for existence of mind and its importance in process of knowledge ====

+

=== Test for existence of mind and its importance in process of knowledge ===

One and the most important proof of existence of mind is materialization or otherwise of direct perception. The contact of mind with soul, sense organs with their objects consequently leads to understanding and knowledge of that particular object. The presence of mind can be inferred from presence or absence of knowledge. (Cha.Sha.1/18-19)This is also one of the sign of functioning mind. It is most applicable test because mind plays great role in the chain of perception to knowledge and memory. The things are memorized only after proper attention and perception. Otherwise all goes in vain in absent minded people.

−

==== Attributes of mind ====

+

=== Attributes of mind ===

The mind is ''anu'' (subtle) and ''eka'' (unitary). (Cha.Sha.1/19) It is subtler than the subtlest and hence cannot be perceived by ordinary senses. This subtleness is the reason for limitation of modern psychiatry to define and conclude the exact structure of mind. It appears multiple in same individual due to variation in pertaining to perception of its own objects (''svartha''), motivation and perception of objects of senses (''indriyartha'') and its deposition. Similarly it takes various forms due to its contact with qualities like intelligence (''sattva''), arrogance (''rajas'') and Ignorance (''tamas''). But it is only one because it can motivate only one sense organ resulting in activation of only one organ at a time. Mind is not multiple because it cannot motivate and establish contact with all sense organs simultaneously. (Cha.Su.8/5) This quality again denotes the application of power of mind concentration to perceive things.

Line 2,334: Line 2,332:

The other attribute of mind is its ''Chanchalatva'' (fickleness). It is one of the major obstacles in concentration and meditation.

−

==== Functions of mind (''karmani'') ====

+

=== Functions of mind (''karmani'') ===

Four important functions of mind (Cha.Sha.1/21)are described as:

Line 2,347: Line 2,345:

## Consideration and Thinking (''Vichara''):This is another important function of mind applied almost in every decision made. This is the thinking power of mind to differentiate the things between right and wrong, correct or incorrect, useful or harmful etc. This power makes the man different from other animals.

−

==== Objects of Mind ====

+

=== Objects of Mind ===

In addition to functions, the objects of mind are also described (Cha.Sha.1/20) viz. ''Chintya'' (cogitation), ''Vicharya'' (consideration of discrimination), ''Uhya'' (speculation and logical reasoning), ''Dhyeya'' (aiming), ''Sankalpya'' (conviction and determination).

Line 2,357: Line 2,355:

# Not acting conducive to seasons and place.

−

===== ''Prajnaparadha'' (intellectual errors) =====

+

==== ''Prajnaparadha'' (intellectual errors) ====

The description of ''prajnaparadha'' seems to work for cause as well as effect in the patho-physiology of stress. ''Prajnaparadha'' has been defined as the composite consequence of ''dhi, dhriti'' and ''smriti vibramsha''. (Cha.Sha.1/98-101) This means it can affect the conscience, self-control and memory functioning of intellect. It is the root cause of all mental disorders such as passion, anger, fear, confusion, grief (Cha.Su.7/52) as well as the ''karmaja'' and ''atmaja vyadhi''. (Cha.Ni.7/21)

Line 2,377: Line 2,375:

#Indulgence in negative activities originated by envy, ego, fear, anger, intoxication, confusion.

−

===== Disturbance of intellectual functioning by ''Prajnaparadha'' =====

+

==== Disturbance of intellectual functioning by ''Prajnaparadha'' ====

''Dhi'' (intellect), ''dhriti'' (self control or patience) and ''smriti'' (memory) can be considered as the three important functioning faculties, impairment of which leads to psychiatric disorders. The ''dhi''(intellect) normally views things as they really are and its impairment leads to viewing eternal things as ephemeral and something harmful as useful and vice versa. The ''dhi vibhramsha'' leads to indecisiveness of the person to discriminate between right and wrong things.

Line 2,421: Line 2,419:

All these have positive benefits to improve body-mind strength and harmony. Integrated ''yoga'' can be taught to normal participants without any harmful effects and it may reduce the negative affect and increase the positive affect within a week.

</div>

−

~~=== Further reading ===~~

−

~~#Agnivesha, Charak, Dridhabala, Charak Samhita, Edited by Jadavaji Trikamji, Fifth Edition Chaukhambha Sanskrit Sansthana, Varanasi, 2001.~~

−

~~#Agnivesha, Charak, Dridhabala, Charak Samhita, Edited by Dr Ramkaran Sharma and Dr Bhagvan Dash, Reprint Edition, Chaukhambha Sanskrit Series, Varanasi, 2011.~~

−

~~#Agnivesha, Charak, Dridhabala, Charak Samajna, Edited by P V Sharma, Second Edition Chaukhambha Orientalia, Delhi, 2005.~~

−

~~#Agnivesha, Charak, Dridhabala, Charak Samhita, Edited by P V Sharma, Reprint Ninth Edition, Chaukhambha Orientalia, Varanasi, 2007.~~

−

~~#Agnivesha, Charak, Dridhabala, Charak Samhita, Vol. 5, Reprint Edition, Chaukhambha Orientalia, Varanasi, 2008.~~

−

~~#Agnivesha, Charak, Dridhabala, Charak Samhita, Vol. 2, Fourth Edition, Sastu Sahitya Vardhak Karyalaya, Ahmedabad, 1999.~~

−

~~=== Glossary ===~~

−

~~{| class="wikitable"~~

−

~~! rowspan="2"| Sr. No.~~

−

~~! rowspan="2"| Technical Term~~

−

~~! colspan="2"| Technical Term in~~

−

~~! rowspan="2"| English Translation~~

−

|-

−

~~! rowspan="1"| Diacritical~~

−

~~! rowspan="1"| Sanskrit~~

−

|-

−

~~| 1 || puruṣaḥ || puruShaH || पुरुषः || The soul and originalsource of the universe .~~

−

|-

−

~~| 2 || kṣētrajñaḥ || kShetraj~jaH || क्षेत्रज्ञः || Conscious principle in the corporealframe.~~

−

|-

−

~~| 3 || bhūtātmā || bhUtAtmA || भूतात्मा || Individual soul.~~

−

|-

−

~~| 4 || prakr̥tiścāṣṭadhātukī || prakRutishcAShTadhAtukI || प्रकृतिश्चाष्टधातुकी || 8producers or primaryessenceswhich evolve the whole visible world.~~

−

|-

−

~~| 5 || avyakta || avyakta || अव्यक्त || Unmanifested form of the Universe which is the combination of Prakriti and Purush and gives rise to Buddhi (Intellect)~~

−

|-

−

~~| 6 || naiṣṭhikī cikitsā || naiShThikI cikitsA || नैष्ठिकी चिकित्सा || Absolute relief from all kind of miseries~~

−

|-

−

~~| 7 || upadhā || upadhA || उपधा || Worldly desires which are the basic cause for all miseries.~~

−

|-

−

~~| 8 || yōga || yoga || योग || A state of mental concentration where the mind is contained in the soul and the contact between soul, mind, senses and objects of senses is lacking.~~

−

|-

−

~~| 9 || mōkṣa || mokSha || मोक्ष || Liberation or release from the cycle of rebirth and death~~

−

|-

−

~~| 10 || satyā buddhi || satyA buddhi || सत्या बुद्धि || Real knowledge that the body and soul are two different entities and soul is not responsible for all the miseries.~~

−

|-

−

|}

<div id="BackToTop" class="noprint" style="background-color:#DDEFDD; position:fixed;

bottom:32px; left:2%; z-index:9999; padding:0; margin:0;"><span style="color:blue;

Agnivesha

Administrators, Editors, Bots, Bureaucrats, Charaksamhita, Moderators (CommentStreams), Interface administrators, Administrators

10,235

edits