Changes

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.

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.

=== The Chapter in Sanskrit, with Translations and Transliterations in English ===

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

अथातः कतिधापुरुषीयं शारीरं व्याख्यास्यामः||१||  

अथातः कतिधापुरुषीयं शारीरं व्याख्यास्यामः||१||  

# Why is this ''purusha'' considered as the ''karana'' (''karta''/doer)? Is the ''purusha'' considered to be the cause of the body?

# Why is this ''purusha'' considered as the ''karana'' (''karta''/doer)? Is the ''purusha'' considered to be the cause of the body?

# What is the origin of ''purusha''?

# What is the origin of ''purusha''?

# Is the purusha a sentient or an insentient entity?

# Is the ''purusha'' a sentient or an insentient entity?

# Is the purusha eternal or ephemeral?

# Is the ''purusha'' eternal or ephemeral?

# What is the primordial source of creation and what are its byproducts?

# What is the primordial source of creation and what are its byproducts?

# What is the proof of the existence of the ''purusha''?

# What is the proof of the existence of the ''purusha''?

# Those proficient in spiritual science describe the purusha to be devoid of action, independent, absolutely free, all pervasive, knower of the body and a witness. When is the purusha devoid of action? How does action emanate from it?

# Those proficient in spiritual science describe the ''purusha'' to be devoid of action, independent, absolutely free, all pervasive, knower of the body and a witness. When is the ''purusha'' devoid of action? How does action emanate from it?

# If the purusha is independent, how does it take birth among the undesirable species?

# If the ''purusha'' is independent, how does it take birth among the undesirable species?

# If the purusha is absolutely free, how does it get overpowered by miserable ideas?

# If the ''purusha'' is absolutely free, how does it get overpowered by miserable ideas?

# Being omnipresent, why is it not aware of all miseries in its surroundings?

# Being omnipresent, why is it not aware of all miseries in its surroundings?

# If it is ubiquitous, how does it not visualize things interrupted by hills and walls?

# If it is ubiquitous, how does it not visualize things interrupted by hills and walls?

# Which comes first – the body or the knower of the body (soul)? In the absence of the body, the object that perceives, emergence of the purusha does not appear to be appropriate. But then if the body comes first, the purusha would not be deemed eternal.

# Which comes first – the body or the knower of the body (soul)? In the absence of the body, the object that perceives, emergence of the ''purusha'' does not appear to be appropriate. But then if the body comes first, the ''purusha'' would not be deemed eternal.

# What is it of which the purusha is considered to be a witness?

# What is it of which the ''purusha'' is considered to be a witness?

# Can the same purusha be a creator as well as a witness at the same time?

# Can the same ''purusha'' be a creator as well as a witness at the same time?

# If the purusha is derived from any modification, how does it subject itself to specific situations arising out of miseries (diseases)?

# If the ''purusha'' is derived from any modification, how does it subject itself to specific situations arising out of miseries (diseases)?

# Out of the three types of miseries of a patient, which one is treatable by the physician – the past one, the present one or the future one?  

# Out of the three types of miseries of a patient, which one is treatable by the physician – the past one, the present one or the future one?  

## The future one is in fact not in existence;  

## The future one is in fact not in existence;  

## the past one has already ceased to exist; and  

## the past one has already ceased to exist; and  

## even the present one is, in a sense, momentary and so in the absence of continuity, it is non manegable to any treatment. Hence the dilemma.

## even the present one is, in a sense, momentary and so in the absence of continuity, it is non manageable to any treatment. Hence the dilemma.

# What are the common causative factors of all miseries (diseases)?

# What are the common causative factors of all miseries (diseases)?

# What are the sites of their manifestation?

# What are the sites of their manifestation?

# Where do all these miseries completely get merged after their cure?

# Where do all these miseries completely get merged after their cure?

# 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]

# 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]

खादयश्चेतनाषष्ठा [१] धातवः पुरुषः स्मृतः|  

खादयश्चेतनाषष्ठा [१] धातवः पुरुषः स्मृतः|  

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|  

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|  

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|  

jihvA vAgindriyaM vAk ca satyA jyotistamo~anRutA||26||  

jihvA vAgindriyaM vAk ca satyA jyotistamo~anRutA||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]

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 worldly life and life after death, and the later to darkness which creates confusion. [25-26]

महाभूतानि खं वायुरग्निरापः क्षितिस्तथा|  

महाभूतानि खं वायुरग्निरापः क्षितिस्तथा|