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Abstract

 

=== Abstract ===

 

This chapter describes how humans perceive the world surroundings by means of five senses (Hear, see, smell, taste, and touch), how a system of five senses called ‘Indriya pancha panchaka’ works and communicates with mind to perceive the surroundings and how a person can maintain health by using his/her senses properly (and therefore leading a tempered, ethical life) or suffer from disease by not using their senses properly. It also explains the role of mind, intellect and soul in the entire process of perception. This chapter describes the qualities of the mind based on the predominance of the three fundamental qualities, the triguna (sattva, rajas and tamas), including the illusions created by the mind that makes a common observer perceive through his/her senses, say, multiple minds instead of one. It further describes the spiritual elements (Adhyatma dravya guna sangraha) & their action. The principles of psycho-pathogenesis based on the excessive, deficient and perverted association of five senses with their objects along with the principles of preventing psychic disturbances and preserving the physical, mental and socio-spiritual health in the form of the principles of  sadvritta has been elaborately described. This involves a broad range of ethical observances & moral practices for preventing psychosomatic disturbances. Broadly, the practices regarding code of general ethics, diet, natural urges, relationship with women, study, regarding self-control & related to worship have been elaborately described. General ethical practices related to individual, inter- personal & about maintenance of social relations have been included, which are extremely valuable for personal & social health.

This chapter describes how humans perceive the world surroundings by means of five senses (Hear, see, smell, taste, and touch), how a system of five senses called ‘Indriya pancha panchaka’ works and communicates with mind to perceive the surroundings and how a person can maintain health by using his/her senses properly (and therefore leading a tempered, ethical life) or suffer from disease by not using their senses properly. It also explains the role of mind, intellect and soul in the entire process of perception. This chapter describes the qualities of the mind based on the predominance of the three fundamental qualities, the triguna (sattva, rajas and tamas), including the illusions created by the mind that makes a common observer perceive through his/her senses, say, multiple minds instead of one. It further describes the spiritual elements (Adhyatma dravya guna sangraha) & their action. The principles of psycho-pathogenesis based on the excessive, deficient and perverted association of five senses with their objects along with the principles of preventing psychic disturbances and preserving the physical, mental and socio-spiritual health in the form of the principles of  sadvritta has been elaborately described. This involves a broad range of ethical observances & moral practices for preventing psychosomatic disturbances. Broadly, the practices regarding code of general ethics, diet, natural urges, relationship with women, study, regarding self-control & related to worship have been elaborately described. General ethical practices related to individual, inter- personal & about maintenance of social relations have been included, which are extremely valuable for personal & social health.

Introduction

  In earlier chapters dealing with preventive & promotive aspects of health, the principles related to diet & regimens of daily & seasonal routine, have been described. The mind transcends all the sensory faculties that are merely responsible for receiving and transmitting information about their respective external objects. Without the mind, senses cannot perceive  their respective objects.  In the present chapter, through a study of the mind and the senses, ethical & moral principles of behaviour & conduct have been explained. The senses act as instruments for the mind to express itself as well as for the soul to acquire knowledge. Senses are controlled by the mind, which is further controlled by buddhi [intellect] and ultimately by aatma [soul]. Thus this chapter deals with indriya, sattva (mind) and aatma (soul).   

 

=== Introduction ===

 

In earlier chapters dealing with preventive & promotive aspects of health, the principles related to diet & regimens of daily & seasonal routine, have been described. The mind transcends all the sensory faculties that are merely responsible for receiving and transmitting information about their respective external objects. Without the mind, senses cannot perceive  their respective objects.  In the present chapter, through a study of the mind and the senses, ethical & moral principles of behaviour & conduct have been explained. The senses act as instruments for the mind to express itself as well as for the soul to acquire knowledge. Senses are controlled by the mind, which is further controlled by buddhi [intellect] and ultimately by aatma [soul]. Thus this chapter deals with indriya, sattva (mind) and aatma (soul).   

 

The fundamental system of  pancha- panchaka  in reference to the perception of sensory objects is also elucidated. This comprises of five sense faculties, five material constituents corresponding to the five sense faculties, five sense organs, five sense objects and five sense perceptions. All the five components of a particular indriya (sense organ) are inter-related. All the senses work under the coordination of mind.  The mind possesses quality of being atindriya i.e. it transcends all the five sense faculties and at the same time and yet is different from those faculties.  

The fundamental system of  pancha- panchaka  in reference to the perception of sensory objects is also elucidated. This comprises of five sense faculties, five material constituents corresponding to the five sense faculties, five sense organs, five sense objects and five sense perceptions. All the five components of a particular indriya (sense organ) are inter-related. All the senses work under the coordination of mind.  The mind possesses quality of being atindriya i.e. it transcends all the five sense faculties and at the same time and yet is different from those faculties.  

The mind does not have constituent elements like senses. Further, the function of the indriyas (sense faculties) is limited only to its specific sense but the mind has generalised action to every sense. An object can only be perceived by the mind.   

The mind does not have constituent elements like senses. Further, the function of the indriyas (sense faculties) is limited only to its specific sense but the mind has generalised action to every sense. An object can only be perceived by the mind.   

The ethical and moral principles of life described under sadvritta are the essence of preventive & promotive aspects of health.  They train & guide the senses & mind towards better and healthy living, thus promoting sensorial and mental health. They also promote peaceful, happy, prosperous and a more fulfilling life, thereby promoting spiritual health.  Some of these principles and directions are intended to protect one’s astral body from getting affected by extra-sensorial evil elements or negative energies like pishacha (devils), rakshasa (demons) etc. These principles may not seem applicable in today’s society due to the changes in contemporary thinking, civilization and social culture since the time of writing of this text, though researches can provide more evidences about their applications.     

The ethical and moral principles of life described under sadvritta are the essence of preventive & promotive aspects of health.  They train & guide the senses & mind towards better and healthy living, thus promoting sensorial and mental health. They also promote peaceful, happy, prosperous and a more fulfilling life, thereby promoting spiritual health.  Some of these principles and directions are intended to protect one’s astral body from getting affected by extra-sensorial evil elements or negative energies like pishacha (devils), rakshasa (demons) etc. These principles may not seem applicable in today’s society due to the changes in contemporary thinking, civilization and social culture since the time of writing of this text, though researches can provide more evidences about their applications.  

      

The sadvritta or ethical observances consist of self-control and proper activities. It includes self-reliance, auto suggestions and physical, mental, verbal and all sorts of activities in daily life along with an ability to discern and exercise control over suppressible and non- suppressible urges. So, the principles of good conducts (sadvritta) aim to preserve all dimensions of health. It also provides unique insights into the Ayurvedic way of managing life & health. It considers the man as a social organism. His relationship with society is very important from the standpoint of life & health.  Therefore, practice of virtues and behaviour in accordance to prevalent social traditions is imperative for the prevention of diseases & promotion of good health. Caraka says that diseases have their origin in mind. All diseases are due to prajnaparadha (pragyaparadha, Intellectual defect) as the direct cause, but it is also influenced by excessive, deficient and improper association of senses with their objects (asatmyendriyartha), which is described in this chapter. In a nutshell, this chapter describes unique ways and means of preventing diseases, preserving personal and social health, and leading a productive & useful social life.

The sadvritta or ethical observances consist of self-control and proper activities. It includes self-reliance, auto suggestions and physical, mental, verbal and all sorts of activities in daily life along with an ability to discern and exercise control over suppressible and non- suppressible urges. So, the principles of good conducts (sadvritta) aim to preserve all dimensions of health. It also provides unique insights into the Ayurvedic way of managing life & health. It considers the man as a social organism. His relationship with society is very important from the standpoint of life & health.  Therefore, practice of virtues and behaviour in accordance to prevalent social traditions is imperative for the prevention of diseases & promotion of good health. Caraka says that diseases have their origin in mind. All diseases are due to prajnaparadha (pragyaparadha, Intellectual defect) as the direct cause, but it is also influenced by excessive, deficient and improper association of senses with their objects (asatmyendriyartha), which is described in this chapter. In a nutshell, this chapter describes unique ways and means of preventing diseases, preserving personal and social health, and leading a productive & useful social life.

 

  अथात इन्द्रियोपक्रमणीयमध्यायं व्याख्यास्यामः||१||  

      इति ह स्माह भगवानात्रेयः||2||

Ahāta indriyōpakramaṇīyamadhyāyaṁ vyākhyāsyāmaḥ||1||  

अथात इन्द्रियोपक्रमणीयमध्यायं व्याख्यास्यामः||१||  

 

इति ह स्माह भगवानात्रेयः||2||

 

Ahāta indriyōpakramaṇīyamadhyāyaṁ vyākhyāsyāmaḥ||1||  

 

iti ha smāha bhagavānātrēyaḥ||2||  

iti ha smāha bhagavānātrēyaḥ||2||  

athAta indriyopakramaNIyamadhyAyaM vyAkhyAsyAmaH||1||  

athAta indriyopakramaNIyamadhyAyaM vyAkhyAsyAmaH||1||  

iti ha smAha bhagavAnAtreyaH||2||

iti ha smAha bhagavAnAtreyaH||2||

Hereafter, I‘ll describe the Chapter on the disciplinary protocol for sense organs.   

Hereafter, I‘ll describe the Chapter on the disciplinary protocol for sense organs.  

   

As propounded by Lord Atreya [1-2]   

As propounded by Lord Atreya [1-2]   

Indriya pancha-panchak [Five pentads of sense organs] :

 

==== Indriya pancha-panchak [Five pentads of sense organs]====

 

इह खलु पञ्चेन्द्रियाणि, पञ्चेन्द्रियद्रव्याणि, पञ्चेन्द्रियाधिष्ठानानि, पञ्चेन्द्रियार्थाः,  

इह खलु पञ्चेन्द्रियाणि, पञ्चेन्द्रियद्रव्याणि, पञ्चेन्द्रियाधिष्ठानानि, पञ्चेन्द्रियार्थाः,  

पञ्चेन्द्रियबुद्धयो भवन्ति,इत्युक्तमिन्द्रियाधिकारे||३|| Iha khalu pañcēndriyāṇi, pañcēndriyadravyāṇi, pañcēndriyādhiṣṭhānāni, pañcēndriyārthāḥ,pañcēndriyabuddhayō bhavanti, ityuktamindriyādhikārē||3||

पञ्चेन्द्रियबुद्धयो भवन्ति,इत्युक्तमिन्द्रियाधिकारे||३|| Iha khalu pañcēndriyāṇi, pañcēndriyadravyāṇi, pañcēndriyādhiṣṭhānāni, pañcēndriyārthāḥ,pañcēndriyabuddhayō bhavanti, ityuktamindriyādhikārē||3||