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→The Chapter in Sanskrit, with Translations and Transliterations in English
The association of purusha with the 24 tattvas continues so long as it is influenced by rajas and tamas. If freed from the influence of rajas and tamas, the purusha is free from its association with the tattvas and is said to be liberated. [36]
The association of purusha with the 24 tattvas continues so long as it is influenced by rajas and tamas. If freed from the influence of rajas and tamas, the purusha is free from its association with the tattvas and is said to be liberated. [36]
अत्र कर्म फलं चात्र ज्ञानं चात्र प्रतिष्ठितम्|
अत्र कर्म फलं चात्र ज्ञानं चात्र प्रतिष्ठितम्|
अत्र मोहः सुखं दुःखं जीवितं मरणं स्वता||३७||
अत्र मोहः सुखं दुःखं जीवितं मरणं स्वता||३७||
It is within this combination of 24 elements (known as the purusha), that action, fruit or consequence of the action, knowledge, ignorance, happiness, misery, life, death and ownership are established. One who duely knows this, knows life, death, continuity of the body, treatment (physical and spiritual) and all other knowable objects. [37-38]
It is within this combination of 24 elements (known as the purusha), that action, fruit or consequence of the action, knowledge, ignorance, happiness, misery, life, death and ownership are established. One who duely knows this, knows life, death, continuity of the body, treatment (physical and spiritual) and all other knowable objects. [37-38]
Ayurveda believes that this rashipurusha is responsible for all deeds in life and has to face the consequences of these deeds. It is also responsible for the (creation/gaining of) knowledge, pleasure, sorrow, and joy. A term for the rashipurusha is karma purusha and physicians call it chikitsa adhikrita purusha. The person who knows this rashipurusha in its true sense ulso understands the whole process of the genesis and destruction of life. Such an intellectual person becomes well aware of chikitsa and nothing else remains for him to be learnt.
Ayurveda believes that this rashipurusha is responsible for all deeds in life and has to face the consequences of these deeds. It is also responsible for the (creation/gaining of) knowledge, pleasure, sorrow, and joy. A term for the rashipurusha is karma purusha and physicians call it chikitsa adhikrita purusha. The person who knows this rashipurusha in its true sense ulso understands the whole process of the genesis and destruction of life. Such an intellectual person becomes well aware of chikitsa and nothing else remains for him to be learnt.
भास्तमः सत्यमनृतं वेदाः कर्म शुभाशुभम्|
भास्तमः सत्यमनृतं वेदाः कर्म शुभाशुभम्|
न स्युः कर्ता [१] च बोद्धा च पुरुषो न भवेद्यदि||३९||
न स्युः कर्ता [१] च बोद्धा च पुरुषो न भवेद्यदि||३९||
While describing the reason for existence, Charaka says that for anyone not accepting purusha as the cause or reason for existence (of life), there will be no existence of knowledge, ignorance, truth or falsehood, the vedas, auspicious and non-auspicious deeds, and the agents of action and knowledge. There would be no support, happiness, misery, movement, immobility, speech, knowledge, scriptures, birth, death, bondage or salvation. Thus, the purusha is recognized as a cause (of creation) by those well versed in the theory of causation. If purusha is not recognized as a chief cause, then everything mentioned above will be considered as causeless. Then the theory of cause and effect which is a fundamental tenet of Ayurveda will fail and no one will put any effort in understanding the cause of any effect. [39-42]
While describing the reason for existence, Charaka says that for anyone not accepting purusha as the cause or reason for existence (of life), there will be no existence of knowledge, ignorance, truth or falsehood, the vedas, auspicious and non-auspicious deeds, and the agents of action and knowledge. There would be no support, happiness, misery, movement, immobility, speech, knowledge, scriptures, birth, death, bondage or salvation. Thus, the purusha is recognized as a cause (of creation) by those well versed in the theory of causation. If purusha is not recognized as a chief cause, then everything mentioned above will be considered as causeless. Then the theory of cause and effect which is a fundamental tenet of Ayurveda will fail and no one will put any effort in understanding the cause of any effect. [39-42]
कृतं मृद्दण्डचक्रैश्च कुम्भकारादृते घटम्|
कृतं मृद्दण्डचक्रैश्च कुम्भकारादृते घटम्|
कृतं मृत्तृणकाष्ठैश्च गृहकाराद्विना गृहम्||४३||
कृतं मृत्तृणकाष्ठैश्च गृहकाराद्विना गृहम्||४३||
yo vadet sa vadeddehaM sambhUya karaNaiH kRutam|
yo vadet sa vadeddehaM sambhUya karaNaiH kRutam|
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]
कारणं पुरुषः सर्वैः प्रमाणैरुपलभ्यते|
कारणं पुरुषः सर्वैः प्रमाणैरुपलभ्यते|
येभ्यः प्रमेयं सर्वेभ्य आगमेभ्यः प्रमीयते||४५||
येभ्यः प्रमेयं सर्वेभ्य आगमेभ्यः प्रमीयते||४५||
All the sources of knowledge, including scriptures that serve as an instrument for acquiring knowledge of various kinds, establish the causality of purusha. [45]
All the sources of knowledge, including scriptures that serve as an instrument for acquiring knowledge of various kinds, establish the causality of purusha. [45]
न ते तत्सदृशास्त्वन्ये पारम्पर्यसमुत्थिताः|
न ते तत्सदृशास्त्वन्ये पारम्पर्यसमुत्थिताः|
सारूप्याद्ये त एवेति निर्दिश्यन्ते नवा नवाः||४६||
सारूप्याद्ये त एवेति निर्दिश्यन्ते नवा नवाः||४६||
Here, the author has given his opinion on other philosophies that do not accept the causality of purusha but rather believe that there is always a new doer with every birth. They opine that there is no permanent purusha as such. They believe that the purusha is merely a combination of ephemeral elements devoid of any permanent controlling agent or consciousness. Certain schools of thought, including schools within Buddhism share this view. In their opinion, it is sattva and not the atma (purusha) that becomes the doer and sufferer of its previous deeds. (This is also known as kshanabhangavada) [46-47]
Here, the author has given his opinion on other philosophies that do not accept the causality of purusha but rather believe that there is always a new doer with every birth. They opine that there is no permanent purusha as such. They believe that the purusha is merely a combination of ephemeral elements devoid of any permanent controlling agent or consciousness. Certain schools of thought, including schools within Buddhism share this view. In their opinion, it is sattva and not the atma (purusha) that becomes the doer and sufferer of its previous deeds. (This is also known as kshanabhangavada) [46-47]
तेषामन्यैः कृतस्यान्ये भावा [१] भावैर्नवाः फलम्|
तेषामन्यैः कृतस्यान्ये भावा [१] भावैर्नवाः फलम्|
भुञ्जते सदृशाः प्राप्तं यैरात्मा नोपदिश्यते||४८||
भुञ्जते सदृशाः प्राप्तं यैरात्मा नोपदिश्यते||४८||
Those who subscribe to the above theory do not accept the soul as the cause or reason for existence. To them, the results of actions performed by one would be enjoyed by some other similar (momentary) entities. [48]
Those who subscribe to the above theory do not accept the soul as the cause or reason for existence. To them, the results of actions performed by one would be enjoyed by some other similar (momentary) entities. [48]
करणान्यान्यता दृष्टा कर्तुः कर्ता स एव तु|
करणान्यान्यता दृष्टा कर्तुः कर्ता स एव तु|
कर्ता हि करणैर्युक्तः कारणं सर्वकर्मणाम्||४९||
कर्ता हि करणैर्युक्तः कारणं सर्वकर्मणाम्||४९||
The bodily organs of a living being might be different but the soul i.e. the agent of action (deeds) is one and the same. The agent (doer) of action (deed) like a sculptor is an efficient cause of all actions (viz. sculpture etc.) by virtue of his possession of the various karana (equipments). [49]
The bodily organs of a living being might be different but the soul i.e. the agent of action (deeds) is one and the same. The agent (doer) of action (deed) like a sculptor is an efficient cause of all actions (viz. sculpture etc.) by virtue of his possession of the various karana (equipments). [49]
निमेषकालाद्भावानां कालः शीघ्रतरोऽत्यये|
निमेषकालाद्भावानां कालः शीघ्रतरोऽत्यये|
भग्नानां न [१] पुनर्भावः कृतं नान्यमुपैति च||५०||
भग्नानां न [१] पुनर्भावः कृतं नान्यमुपैति च||५०||
Physical elements can get destroyed at a rate faster than the twinkling of an eye. Those destroyed do not come back to their original form again and the results of the deeds (like yagna) of one individual may not be enjoyable to another individual. The learned are, therefore, of the view that there is a permanent entity known as purusha (soul) who is the causative factor for the action as well as for the enjoyment of the result of deeds. [50-51]
Physical elements can get destroyed at a rate faster than the twinkling of an eye. Those destroyed do not come back to their original form again and the results of the deeds (like yagna) of one individual may not be enjoyable to another individual. The learned are, therefore, of the view that there is a permanent entity known as purusha (soul) who is the causative factor for the action as well as for the enjoyment of the result of deeds. [50-51]
अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः|
अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः|
विद्यते सति भूतानां कारणे देहमन्तरा||५२||
विद्यते सति भूतानां कारणे देहमन्तरा||५२||
In living beings, a factor other than the body (i.e. the soul) is responsible for ego, enjoyment of the result of deeds, engagement in deeds, transmigration from one body to another body, and keeping the memory of the individual alive. [52]
In living beings, a factor other than the body (i.e. the soul) is responsible for ego, enjoyment of the result of deeds, engagement in deeds, transmigration from one body to another body, and keeping the memory of the individual alive. [52]
प्रभवो न ह्यनादित्वाद्विद्यते परमात्मनः|
प्रभवो न ह्यनादित्वाद्विद्यते परमात्मनः|
पुरुषो राशिसञ्ज्ञस्तु मोहेच्छाद्वेषकर्मजः||५३||
पुरुषो राशिसञ्ज्ञस्तु मोहेच्छाद्वेषकर्मजः||५३||
answering the question of agnivesha about the origin of soul, teacher said
answering the question of agnivesha about the origin of soul, teacher said
As the supreme soul is without a beginning (i.e., is eternal), no birth can be ascribed to it. Of course, the purusha who represents the combination of 24 elements (rashipurusha) certainly has its origin born out of its deeds in the previous life due to its delusion, desire and aversion. [53]
As the supreme soul is without a beginning (i.e., is eternal), no birth can be ascribed to it. Of course, the purusha who represents the combination of 24 elements (rashipurusha) certainly has its origin born out of its deeds in the previous life due to its delusion, desire and aversion. [53]
आत्मा ज्ञः करणैर्योगाज् ज्ञानं त्वस्य प्रवर्तते|
आत्मा ज्ञः करणैर्योगाज् ज्ञानं त्वस्य प्रवर्तते|
करणानामवैमल्यादयोगाद्वा न वर्तते||५४||
करणानामवैमल्यादयोगाद्वा न वर्तते||५४||
The purusha is endowed with the power of perception. It perceives things when it is associated with the mind, intellect and sense faculties. If these instruments of perception are either absent (i.e., detached from the purusha or not associated with it) or impeded, then there will be no perception. One cannot get the true reflection of an image from a mirror that is covered with dirt or from dirty water. Similar is the case when the mind gets afflicted. [54-55]
The purusha is endowed with the power of perception. It perceives things when it is associated with the mind, intellect and sense faculties. If these instruments of perception are either absent (i.e., detached from the purusha or not associated with it) or impeded, then there will be no perception. One cannot get the true reflection of an image from a mirror that is covered with dirt or from dirty water. Similar is the case when the mind gets afflicted. [54-55]
करणानि मनो बुद्धिर्बुद्धिकर्मेन्द्रियाणि च|
करणानि मनो बुद्धिर्बुद्धिकर्मेन्द्रियाणि च|
कर्तुः संयोगजं कर्म वेदना बुद्धिरेव च||५६||
कर्तुः संयोगजं कर्म वेदना बुद्धिरेव च||५६||
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|
शीघ्रगत्वात्स्वभावात्त्वभावो [४] न व्यतिवर्तते||५८||
शीघ्रगत्वात्स्वभावात्त्वभावो [४] न व्यतिवर्तते||५८||
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|
सदकारणवन्नित्यं दृष्टं हेतुजमन्यथा||५९||
सदकारणवन्नित्यं दृष्टं हेतुजमन्यथा||५९||
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]
तदेव भावादग्राह्यं नित्यत्व [१] न कुतश्चन|
तदेव भावादग्राह्यं नित्यत्व [१] न कुतश्चन|
भावाज्ज्ञेयं तदव्यक्तमचिन्त्यं व्यक्तमन्यथा||६०||
भावाज्ज्ञेयं तदव्यक्तमचिन्त्यं व्यक्तमन्यथा||६०||
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, ofcourse, 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, 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]
खादीनि बुद्धिरव्यक्तमहङ्कारस्तथाऽष्टमः|
खादीनि बुद्धिरव्यक्तमहङ्कारस्तथाऽष्टमः|
भूतप्रकृतिरुद्दिष्टा विकाराश्चैव षोडश||६३||
भूतप्रकृतिरुद्दिष्टा विकाराश्चैव षोडश||६३||
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|
अव्यक्तमस्य क्षेत्रस्य क्षेत्रज्ञमृषयो विदुः||६५||
अव्यक्तमस्य क्षेत्रस्य क्षेत्रज्ञमृषयो विदुः||६५||
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|
परं खादीन्यहङ्कारादुत्पद्यन्ते [१] यथाक्रमम्||६६||
परं खादीन्यहङ्कारादुत्पद्यन्ते [१] यथाक्रमम्||६६||
jāyatē buddhiravyaktādbuddhyā'hamiti manyatē|
jāyatē buddhiravyaktādbuddhyā'hamiti manyatē|
paraṁ khādīnyahaṅkārādutpadyantē [1] yathākramam||66||
paraṁ khādīnyahaṅkārādutpadyantē [1] yathākramam||66||
jAyate buddhiravyaktAdbuddhyA~ahamiti manyate|
jAyate buddhiravyaktAdbuddhyA~ahamiti manyate|
paraM khAdInyaha~gkArAdutpadyante [1] yathAkramam||66||
paraM khAdInyaha~gkArAdutpadyante [1] yathAkramam||66||
ततः सम्पूर्णसर्वाङ्गो जातोऽभ्युदित उच्यते|
ततः सम्पूर्णसर्वाङ्गो जातोऽभ्युदित उच्यते|
tataḥ sampūrṇasarvāṅgō jātō'bhyudita ucyatē|
tataḥ sampūrṇasarvāṅgō jātō'bhyudita ucyatē|
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||
puruṣaḥ pralayē cēṣṭaiḥ punarbhāvairviyujyatē||67||
puruṣaḥ pralayē cēṣṭaiḥ punarbhāvairviyujyatē||67||
tataH sampUrNasarvA~ggo jAto~abhyudita ucyate|
tataH sampUrNasarvA~ggo jAto~abhyudita ucyate|
deshAntaragatiH svapne pa~jcatvagrahaNaM tathA|
deshAntaragatiH svapne pa~jcatvagrahaNaM tathA|
dRuShTasya dakShiNenAkShNA savyenAvagamastathA||71||
dRuShTasya dakShiNenAkShNA savyenAvagamastathA||71||
इच्छा द्वेषः सुखं दुःखं प्रयत्नश्चेतना धृतिः|
इच्छा द्वेषः सुखं दुःखं प्रयत्नश्चेतना धृतिः|
बुद्धिः स्मृतिरहङ्कारो लिङ्गानि परमात्मनः||७२||
बुद्धिः स्मृतिरहङ्कारो लिङ्गानि परमात्मनः||७२||
In response to the question on the signs and symptoms of a soul in the living body, as well as the proofs of existence of the soul in living animates, Lord Atreya mentions the following as proof:
In response to the question on the signs and symptoms of a soul in the living body, as well as the proofs of existence of the soul in living animates, Lord Atreya mentions the following as proof:
# Inspiration and expiration;
# Twinkling of the eye;
# Sign and symptoms of living life;
# Ability to mentally teleport oneself (e.g. arriving at a distant place like Patliputra in imagination or dream);
# Shift from one object of sense organ to another (e.g. shift from visual perception to tactile perception);
# Inspiration and controlling mind and indriyas
# Journey to another country in dreams;
# Anticipation of death;
# Knowledge of something visualized in right eye by the left eye;
# Desire, envy, happiness, misery, effort, consciousness, stability, intellect, memory and ego.
All these are signs of a living person. These signs are not available in a dead body. So, they are considered to be proof of existence of the soul till the living life. When that soul, with all its associates (indriyas, manas and four subtle mahabhutas) departs, the body becomes vacant and is deprived of consciousness. Only the five mahabhutas remain. So, a dead body is said to have attained the state of five mahabhutas (panchtatva) [70-74]
All these are signs of a living person. These signs are not available in a dead body. So, they are considered to be proof of existence of the soul till the living life. When that soul, with all its associates (indriyas, manas and four subtle mahabhutas) departs, the body becomes vacant and is deprived of consciousness. Only the five mahabhutas remain. So, a dead body is said to have attained the state of five mahabhutas (panchtatva) [70-74]
अचेतनं क्रियावच्च मनश्चेतयिता परः|
अचेतनं क्रियावच्च मनश्चेतयिता परः|
युक्तस्य मनसा तस्य निर्दिश्यन्ते विभोः क्रियाः||७५||
युक्तस्य मनसा तस्य निर्दिश्यन्ते विभोः क्रियाः||७५||
Mind is active but devoid of consciousness, while the soul is conscious but not active and is considered a doer, or an actor, or an agent of deeds. The mind is not considered as actor. [75-76] Thus, the ability to “cause” or “act” resides in the conscious and not in unconscious.
Mind is active but devoid of consciousness, while the soul is conscious but not active and is considered a doer, or an actor, or an agent of deeds. The mind is not considered as actor. [75-76] Thus, the ability to “cause” or “act” resides in the conscious and not in unconscious.
यथास्वेनात्मनाऽऽत्मानं सर्वः सर्वासु योनिषु|
यथास्वेनात्मनाऽऽत्मानं सर्वः सर्वासु योनिषु|
प्राणैस्तन्त्रयते प्राणी नह्यन्योऽस्त्यस्य तन्त्रकः||७७||
प्राणैस्तन्त्रयते प्राणी नह्यन्योऽस्त्यस्य तन्त्रकः||७७||
The soul can independently enter any animate body. There is no other controller of soul, hence, it is considered a self controller. It is to said that the soul is free and independent to do its deeds but it is not free to get result of its deeds as per its own wish. Here it can be understood that the control of its activities and its entry into the body is governed by the result of its deeds.
The soul can independently enter any animate body. There is no other controller of soul, hence, it is considered a self controller. It is to said that the soul is free and independent to do its deeds but it is not free to get result of its deeds as per its own wish. Here it can be understood that the control of its activities and its entry into the body is governed by the result of its deeds.
The soul is absolutely free to act as it pleases. It is however obliged to enjoy the results of its own deeds. It is also free to control the mind associated with it, and get rid of the results of good or bad acts of its own. [78]
The soul is absolutely free to act as it pleases. It is however obliged to enjoy the results of its own deeds. It is also free to control the mind associated with it, and get rid of the results of good or bad acts of its own. [78]
देही सर्वगतोऽप्यात्मा [१] स्वे स्वे संस्पर्शनेन्द्रिये|
देही सर्वगतोऽप्यात्मा [१] स्वे स्वे संस्पर्शनेन्द्रिये|
सर्वाः सर्वाश्रयस्थास्तु नात्माऽतो वेत्ति वेदनाः||७९||
सर्वाः सर्वाश्रयस्थास्तु नात्माऽतो वेत्ति वेदनाः||७९||
Even though the soul is all pervasive, it can perceive sensations in its associated physical body through the contact of sense organs with their respective objects. (Being limited by the contacts of the bodily sense organs with their objects), the soul cannot have all sensations [79]
Even though the soul is all pervasive, it can perceive sensations in its associated physical body through the contact of sense organs with their respective objects. (Being limited by the contacts of the bodily sense organs with their objects), the soul cannot have all sensations [79]
विभुत्वमत एवास्य यस्मात् सर्वगतो महान्|
विभुत्वमत एवास्य यस्मात् सर्वगतो महान्|
मनसश्च समाधानात् पश्यत्यात्मा तिरस्कृतम्||८०||
मनसश्च समाधानात् पश्यत्यात्मा तिरस्कृतम्||८०||
When the omnipresent, supreme soul gets combined with manas and other senses, it becomes kshetragya i.e., one that has the power to go anywhere in the universe and become a knower of that body. It can perceive objects inspite of (spatial, temporal or material) obstructions. Even though it is located in one body when associated with the mind through physical actions, it is still present in all other bodies. Conversely, inspite of it being present in all bodies, its field of action is limited to one body alone because of its contact with the mind. [80-81]
When the omnipresent, supreme soul gets combined with manas and other senses, it becomes kshetragya i.e., one that has the power to go anywhere in the universe and become a knower of that body. It can perceive objects inspite of (spatial, temporal or material) obstructions. Even though it is located in one body when associated with the mind through physical actions, it is still present in all other bodies. Conversely, inspite of it being present in all bodies, its field of action is limited to one body alone because of its contact with the mind. [80-81]
आदिर्नास्त्यात्मनः [१] क्षेत्रपारम्पर्यमनादिकम्|
आदिर्नास्त्यात्मनः [१] क्षेत्रपारम्पर्यमनादिकम्|
अतस्तयोरनादित्वात् किं पूर्वमिति नोच्यते||८२||
अतस्तयोरनादित्वात् किं पूर्वमिति नोच्यते||८२||
Atma (soul) does not have a beginning, and similarly, the corpus (combination of ayu elements) also does not have a beginning. The continuity of kshetra and kshetragya is so long that it is not possible to say which came earlier (kshetra or kshetragya)
Atma (soul) does not have a beginning, and similarly, the corpus (combination of ayu elements) also does not have a beginning. The continuity of kshetra and kshetragya is so long that it is not possible to say which came earlier (kshetra or kshetragya)
[82]
[82]
It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of bhutas are witnessed by the soul (who alone is the knower of things). Things cannot be witnessed by unconscious objects like stone). [83]
It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of bhutas are witnessed by the soul (who alone is the knower of things). Things cannot be witnessed by unconscious objects like stone). [83]
नैकः कदाचिद्भूतात्मा लक्षणैरुपलभ्यते|
नैकः कदाचिद्भूतात्मा लक्षणैरुपलभ्यते|
विशेषोऽनुपलभ्यस्य तस्य नैकस्य विद्यते||८४||
विशेषोऽनुपलभ्यस्य तस्य नैकस्य विद्यते||८४||
The absolute soul is unity and singular. It does not have signs or symptoms. Since it is inaccessible, it has no sensation. It is only the purusha that has sensations. These sensations do not constitute the attributes of the soul as such, but arise out of contact (of the sense organs with their objects). [84-85]
The absolute soul is unity and singular. It does not have signs or symptoms. Since it is inaccessible, it has no sensation. It is only the purusha that has sensations. These sensations do not constitute the attributes of the soul as such, but arise out of contact (of the sense organs with their objects). [84-85]
चिकित्सति भिषक् सर्वास्त्रिकाला वेदना इति|
चिकित्सति भिषक् सर्वास्त्रिकाला वेदना इति|
यया युक्त्या वदन्त्येके सा युक्तिरुपधार्यताम्||८६||
यया युक्त्या वदन्त्येके सा युक्तिरुपधार्यताम्||८६||
tamartikAlamuddishya bheShajaM yat prayujyate|
tamartikAlamuddishya bheShajaM yat prayujyate|
atItAnAM prashamanaM vedanAnAM taducyate||89||
atItAnAM prashamanaM vedanAnAM taducyate||89||
आपस्ताः पुनरागुर्मा याभिः शस्यं पुरा हतम्|
आपस्ताः पुनरागुर्मा याभिः शस्यं पुरा हतम्|
यथा प्रक्रियते सेतुः प्रतिकर्म तथाऽऽश्रये||९०||
यथा प्रक्रियते सेतुः प्रतिकर्म तथाऽऽश्रये||९०||
yuktimetAM puraskRutya trikAlAM vedanAM bhiShak|
yuktimetAM puraskRutya trikAlAM vedanAM bhiShak|
hantItyuktaM cikitsA tu naiShThikI yA vinopadhAm||94||
hantItyuktaM cikitsA tu naiShThikI yA vinopadhAm||94||
The following logic is given here while responding to the question on the management of illnesses of the past, the present and the future.
The following logic is given here while responding to the question on the management of illnesses of the past, the present and the future.
Recurrence of headache, fever, cough and vomiting establishes the fact that diseases of the past do relapse. That is to say, the time of occurrence of the various diseases in the past repeats itself. The therapeutic devices meant for alleviating such recurring diseases verily take the past history (of such diseases) into consideration.
Recurrence of headache, fever, cough and vomiting establishes the fact that diseases of the past do relapse. That is to say, the time of occurrence of the various diseases in the past repeats itself. The therapeutic devices meant for alleviating such recurring diseases verily take the past history (of such diseases) into consideration.
In order that flood waters may not damage crops as they did in the past, a dam is constructed as a preventive measure. So are some therapeutic devices prescribed to prevent certain diseases which are likely to attack living beings in future. This treatment relates to prevention of future diseases.
In order that flood waters may not damage crops as they did in the past, a dam is constructed as a preventive measure. So are some therapeutic devices prescribed to prevent certain diseases which are likely to attack living beings in future. This treatment relates to prevention of future diseases.
A continuity of ailments is checked by treatments that are conducive to the continuity of happiness.
A continuity of ailments is checked by treatments that are conducive to the continuity of happiness.