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caturviMshatiko hyeSha rAshiH puruShasa~jj~jakaH||35||  

caturviMshatiko hyeSha rAshiH puruShasa~jj~jakaH||35||  

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,'' five ''tanmatras,'' five ''mahabhutas'' and ten ''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,'' five ''tanmatras,'' five ''mahabhutas'' and ten ''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]

tattvaM [1] jale vA kaluShe cetasyupahate tathA||55||  

tattvaM [1] jale vA kaluShe cetasyupahate tathA||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]

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|  

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||  

udayapralayau teShAM na teShAM ye tvato~anyathA||69||  

udayapralayau teShAM na teShAM ye tvato~anyathA||69||  

At the time of destruction of life, the purusha (soul) again dissociates itself from all the manifestations meant for its enjoyment, viz. buddhi etc. The universe accompanied with rajas and tamas cycles between the unmanifested and the manifested stages.  

At the time of destruction of life, the ''purusha'' (soul) again dissociates itself from all the manifestations meant for its enjoyment, viz. ''buddhi'' etc. The universe accompanied with ''rajas'' and ''tamas'' cycles between the unmanifested and the manifested stages.  

Those who are attached to rajas and tamas and those who are egoistic undergo the process of birth and rebirth. Others that are not, get liberation. [67-69]

Those who are attached to ''rajas'' and ''tamas'' and those who are egoistic undergo the process of birth and rebirth. Others that are not, get liberation. [67-69]

प्राणापानौ निमेषाद्या जीवनं मनसो गतिः|  

प्राणापानौ निमेषाद्या जीवनं मनसो गतिः|  

# Desire, envy, happiness, misery, effort, consciousness, stability, intellect, memory and ego.

# 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|  

sarvayonigataM vidyAdekayonAvapi sthitam||81||  

sarvayonigataM vidyAdekayonAvapi sthitam||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]

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|  

sarve bhAvA hi sarveShAM bhUtAnAmAtmasAkShikAH||83||  

sarve bhAvA hi sarveShAM bhUtAnAmAtmasAkShikAH||83||  

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]

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.  

The state of equilibrium of dhatus is not disturbed nor is the imbalanced state brought to normalcy without some causative factors. It is the causative factors which determine the equilibrium or imbalance of the dhatus.  

The state of equilibrium of ''dhatus'' is not disturbed nor is the imbalanced state brought to normalcy without some causative factors. It is the causative factors which determine the equilibrium or imbalance of the ''dhatus''.  

So a physician treats the diseases pertaining to the past, present and future. [86-94]

So a physician treats the diseases pertaining to the past, present and future. [86-94]

asAtmyArthAgamashceti j~jAtavyA duHkhahetavaH||98||  

asAtmyArthAgamashceti j~jAtavyA duHkhahetavaH||98||  

Impairment of intellect (grasping and keeping power), dhriti (controlling power) and memory (recalling power), ageing/advent of maturity, unwholesome contact with objects of senses, and deeds could be counted as factors responsible for causing miseries. [98]

Impairment of intellect (grasping and keeping power), ''dhriti'' (controlling power) and memory (recalling power), ageing/advent of maturity, unwholesome contact with objects of senses, and deeds could be counted as factors responsible for causing miseries. [98]

विषमाभिनिवेशो यो नित्यानित्ये हिताहिते|  

विषमाभिनिवेशो यो नित्यानित्ये हिताहिते|  

niyantumahitAdarthAddhRutirhi niyamAtmikA||100||  

niyantumahitAdarthAddhRutirhi niyamAtmikA||100||  

A mind indulging in worldly enjoyments cannot be restrained from harmful objects due to the impairment of dhriti (controlling power). It is dhriti that can restrain the mind (from its harmful objects) [100]

A mind indulging in worldly enjoyments cannot be restrained from harmful objects due to the impairment of ''dhriti'' (controlling power). It is ''dhriti'' that can restrain the mind (from its harmful objects) [100]

तत्त्वज्ञाने स्मृतिर्यस्य रजोमोहावृतात्मनः|  

तत्त्वज्ञाने स्मृतिर्यस्य रजोमोहावृतात्मनः|  

bhrashyate sa smRutibhraMshaH smartavyaM hi smRutau sthitam||101||  

bhrashyate sa smRutibhraMshaH smartavyaM hi smRutau sthitam||101||  

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]

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]

 

धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम्|  

धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम्|  

प्रज्ञापराधं तं विद्यात् सर्वदोषप्रकोपणम्||१०२||  

प्रज्ञापराधं तं विद्यात् सर्वदोषप्रकोपणम्||१०२||