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Line 977: + + + + + + + + + − पुरुषः प्रलये चेष्टैः पुनर्भावैर्वियुज्यते||६७|| + − − puruṣaḥ pralayē cēṣṭaiḥ punarbhāvairviyujyatē||67|| − tataH sampUrNasarvA~ggo jAto~abhyudita ucyate| + Line 761:
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Katidhapurusha Sharira (view source)
Revision as of 14:20, 25 December 2019
, 14:20, 25 December 2019no edit summary
{{#seo:
|title=Katidhapurusha Sharira
|titlemode=append
|keywords=purusha, holistic human being, Mana, mind, Atma, Self, consciousness, soul, salvation, pradnyaparadha, intellectual errors, causes of miseries and comfort
|description=Sharira Sthana Chapter 1. Knowledge of holistic human being
}}
<big>'''Sharira Sthana Chapter 1. Knowledge of holistic human being '''</big>
<big>'''Sharira Sthana Chapter 1. Knowledge of holistic human being '''</big>
</div>
</div>
===Sanskrit text, Transliteration and English Translation===
===Sanskrit text, Transliteration and English Translation===
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अथातः कतिधापुरुषीयं शारीरं व्याख्यास्यामः||१|| इति ह स्माह भगवानात्रेयः||२||
अथातः कतिधापुरुषीयं शारीरं व्याख्यास्यामः||१|| इति ह स्माह भगवानात्रेयः||२||
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athātaḥ katidhāpuruṣīyaṁ śārīraṁ vyākhyāsyāmaḥ||1|| iti ha smāha bhagavānātrēyaḥ||2||
athātaḥ katidhāpuruṣīyaṁ śārīraṁ vyākhyāsyāmaḥ||1|| iti ha smāha bhagavānātrēyaḥ||2||
athAtaH katidhApuruShIyaM shArIraM vyAkhyAsyAmaH||1|| iti ha smAha bhagavAnAtreyaH||2||
athAtaH katidhApuruShIyaM shArIraM vyAkhyAsyAmaH||1|| iti ha smAha bhagavAnAtreyaH||2||
</div></div>
We shall now expound the chapter dealing with the various divisions of the ''sharira'' and the ''purusha''.
We shall now expound the chapter dealing with the various divisions of the ''sharira'' and the ''purusha''.
====Questions by Agnivesha====
====Questions by Agnivesha====
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कतिधा पुरुषो धीमन्! धातुभेदेन भिद्यते|
कतिधा पुरुषो धीमन्! धातुभेदेन भिद्यते|
पुरुषः कारणं कस्मात्, प्रभवः पुरुषस्य कः||३||
पुरुषः कारणं कस्मात्, प्रभवः पुरुषस्य कः||३||
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katidhā puruṣō dhīman! dhātubhēdēna bhidyatē|
katidhā puruṣō dhīman! dhātubhēdēna bhidyatē|
katidhA puruSho dhIman! dhAtubhedena bhidyate|
katidhA puruSho dhIman! dhAtubhedena bhidyate|
puruShaH kAraNaM kasmAt, prabhavaH puruShasya kaH||3||
puruShaH kAraNaM kasmAt, prabhavaH puruShasya kaH||3||
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किमज्ञो ज्ञः, स नित्यः किं किमनित्यो निदर्शितः|
किमज्ञो ज्ञः, स नित्यः किं किमनित्यो निदर्शितः|
प्रकृतिः का, विकाराः के, किं लिङ्गं पुरुषस्य च||४||
प्रकृतिः का, विकाराः के, किं लिङ्गं पुरुषस्य च||४||
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kimajñō jñaḥ, sa nityaḥ kiṁ kimanityō nidarśitaḥ|
kimajñō jñaḥ, sa nityaḥ kiṁ kimanityō nidarśitaḥ|
kimaj~jo j~jaH, sa nityaH kiM kimanityo nidarshitaH|
kimaj~jo j~jaH, sa nityaH kiM kimanityo nidarshitaH|
prakRutiH kA, vikArAH ke, kiM li~ggaM puruShasya ca||4||
prakRutiH kA, vikArAH ke, kiM li~ggaM puruShasya ca||4||
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निष्क्रियं च स्वतन्त्रं च वशिनं सर्वगं विभुम्|
निष्क्रियं च स्वतन्त्रं च वशिनं सर्वगं विभुम्|
वदन्त्यात्मानमात्मज्ञाः क्षेत्रज्ञं साक्षिणं तथा||५||
वदन्त्यात्मानमात्मज्ञाः क्षेत्रज्ञं साक्षिणं तथा||५||
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niṣkriyaṁ ca svatantraṁ ca vaśinaṁ sarvagaṁ vibhum|
niṣkriyaṁ ca svatantraṁ ca vaśinaṁ sarvagaṁ vibhum|
niShkriyaM ca svatantraM ca vashinaM sarvagaM vibhum|
niShkriyaM ca svatantraM ca vashinaM sarvagaM vibhum|
vadantyAtmAnamAtmaj~jAH kShetraj~jaM sAkShiNaM tathA||5||
vadantyAtmAnamAtmaj~jAH kShetraj~jaM sAkShiNaM tathA||5||
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निष्क्रियस्य क्रिया तस्य भगवन्! विद्यते कथम्|
निष्क्रियस्य क्रिया तस्य भगवन्! विद्यते कथम्|
स्वतन्त्रश्चेदनिष्टासु कथं योनिषु जायते||६||
स्वतन्त्रश्चेदनिष्टासु कथं योनिषु जायते||६||
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niṣkriyasya kriyā tasya bhagavan! vidyatē katham|
niṣkriyasya kriyā tasya bhagavan! vidyatē katham|
niShkriyasya kriyA tasya bhagavan! vidyate katham|
niShkriyasya kriyA tasya bhagavan! vidyate katham|
svatantrashcedaniShTAsu kathaM yoniShu jAyate||6||
svatantrashcedaniShTAsu kathaM yoniShu jAyate||6||
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वशी यद्यसुखैः कस्माद्भावैराक्रम्यते बलात्|
वशी यद्यसुखैः कस्माद्भावैराक्रम्यते बलात्|
सर्वाः सर्वगतत्वाच्च वेदनाः किं न वेत्ति सः||७||
सर्वाः सर्वगतत्वाच्च वेदनाः किं न वेत्ति सः||७||
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vaśī yadyasukhaiḥ kasmādbhāvairākramyatē balāt|
vaśī yadyasukhaiḥ kasmādbhāvairākramyatē balāt|
vashI yadyasukhaiH kasmAdbhAvairAkramyate balAt|
vashI yadyasukhaiH kasmAdbhAvairAkramyate balAt|
sarvAH sarvagatatvAcca vedanAH kiM na vetti saH||7||
sarvAH sarvagatatvAcca vedanAH kiM na vetti saH||7||
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न पश्यति विभुः कस्माच्छैलकुड्यतिरस्कृतम्|
न पश्यति विभुः कस्माच्छैलकुड्यतिरस्कृतम्|
क्षेत्रज्ञः क्षेत्रमथवा किं पूर्वमिति संशयः||८||
क्षेत्रज्ञः क्षेत्रमथवा किं पूर्वमिति संशयः||८||
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na paśyati vibhuḥ kasmācchailakuḍyatiraskr̥tam|
na paśyati vibhuḥ kasmācchailakuḍyatiraskr̥tam|
na pashyati vibhuH kasmAcchailakuDyatiraskRutam|
na pashyati vibhuH kasmAcchailakuDyatiraskRutam|
kShetraj~jaH kShetramathavA kiM pUrvamiti saMshayaH||8||
kShetraj~jaH kShetramathavA kiM pUrvamiti saMshayaH||8||
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ज्ञेयं क्षेत्रं विना पूर्वं क्षेत्रज्ञो हि न युज्यते|
ज्ञेयं क्षेत्रं विना पूर्वं क्षेत्रज्ञो हि न युज्यते|
क्षेत्रं च यदि पूर्वं स्यात् क्षेत्रज्ञः स्यादशाश्वतः||९||
क्षेत्रं च यदि पूर्वं स्यात् क्षेत्रज्ञः स्यादशाश्वतः||९||
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jñēyaṁ kṣētraṁ vinā pūrvaṁ kṣētrajñō hi na yujyatē|
jñēyaṁ kṣētraṁ vinā pūrvaṁ kṣētrajñō hi na yujyatē|
j~jeyaM kShetraM vinA pUrvaM kShetraj~jo hi na yujyate|
j~jeyaM kShetraM vinA pUrvaM kShetraj~jo hi na yujyate|
kShetraM ca yadi pUrvaM syAt kShetraj~jaH syAdashAshvataH||9||
kShetraM ca yadi pUrvaM syAt kShetraj~jaH syAdashAshvataH||9||
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साक्षिभूतश्च कस्यायं कर्ता ह्यन्यो न विद्यते|
साक्षिभूतश्च कस्यायं कर्ता ह्यन्यो न विद्यते|
स्यात् कथं चाविकारस्य विशेषो वेदनाकृतः||१०||
स्यात् कथं चाविकारस्य विशेषो वेदनाकृतः||१०||
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sākṣibhūtaśca kasyāyaṁ kartā hyanyō na vidyatē|
sākṣibhūtaśca kasyāyaṁ kartā hyanyō na vidyatē|
sAkShibhUtashca kasyAyaM kartA hyanyo na vidyate|
sAkShibhUtashca kasyAyaM kartA hyanyo na vidyate|
syAt kathaM cAvikArasya visheSho vedanAkRutaH||10||
syAt kathaM cAvikArasya visheSho vedanAkRutaH||10||
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अथ चार्तस्य भगवंस्तिसृणां कां चिकित्सति|
अथ चार्तस्य भगवंस्तिसृणां कां चिकित्सति|
अतीतां वेदनां वैद्यो वर्तमानां भविष्यतीम्||११||
अतीतां वेदनां वैद्यो वर्तमानां भविष्यतीम्||११||
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atha cārtasya bhagavaṁstisr̥ṇāṁ kāṁ cikitsati|
atha cārtasya bhagavaṁstisr̥ṇāṁ kāṁ cikitsati|
atha cArtasya bhagavaMstisRuNAM kAM cikitsati|
atha cArtasya bhagavaMstisRuNAM kAM cikitsati|
atItAM vedanAM vaidyo vartamAnAM bhaviShyatIm||11||
atItAM vedanAM vaidyo vartamAnAM bhaviShyatIm||11||
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भविष्यन्त्या असम्प्राप्तिरतीताया अनागमः|
भविष्यन्त्या असम्प्राप्तिरतीताया अनागमः|
साम्प्रतिक्या अपि स्थानं नास्त्यर्तेः संशयो ह्यतः||१२||
साम्प्रतिक्या अपि स्थानं नास्त्यर्तेः संशयो ह्यतः||१२||
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bhaviṣyantyā asamprāptiratītāyā anāgamaḥ|
bhaviṣyantyā asamprāptiratītāyā anāgamaḥ|
bhaviShyantyA asamprAptiratItAyA anAgamaH|
bhaviShyantyA asamprAptiratItAyA anAgamaH|
sAmpratikyA api sthAnaM nAstyarteH saMshayo hyataH||12||
sAmpratikyA api sthAnaM nAstyarteH saMshayo hyataH||12||
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कारणं वेदनानां किं, किमधिष्ठानमुच्यते|
कारणं वेदनानां किं, किमधिष्ठानमुच्यते|
क्व चैता वेदनाः सर्वा निवृत्तिं यान्त्यशेषतः||१३||
क्व चैता वेदनाः सर्वा निवृत्तिं यान्त्यशेषतः||१३||
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kāraṇaṁ vēdanānāṁ kiṁ, kimadhiṣṭhānamucyatē|
kāraṇaṁ vēdanānāṁ kiṁ, kimadhiṣṭhānamucyatē|
kAraNaM vedanAnAM kiM, kimadhiShThAnamucyate|
kAraNaM vedanAnAM kiM, kimadhiShThAnamucyate|
kva caitA vedanAH sarvA nivRuttiM yAntyasheShataH||13||
kva caitA vedanAH sarvA nivRuttiM yAntyasheShataH||13||
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सर्ववित् सर्वसन्न्यासी सर्वसंयोगनिःसृतः|
सर्ववित् सर्वसन्न्यासी सर्वसंयोगनिःसृतः|
एकः प्रशान्तो भूतात्मा कैर्लिङ्गैरुपलभ्यते||१४||
एकः प्रशान्तो भूतात्मा कैर्लिङ्गैरुपलभ्यते||१४||
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sarvavit sarvasannyāsī sarvasaṁyōganiḥsr̥taḥ|
sarvavit sarvasannyāsī sarvasaṁyōganiḥsr̥taḥ|
ēkaḥ praśāntō bhūtātmā kairliṅgairupalabhyatē||14||
ēkaḥ praśāntō bhūtātmā kairliṅgairupalabhyatē||14||
sarvavit sarvasannyAsI sarvasaMyoganiHsRutaH|
sarvavit sarvasannyAsI sarvasaMyoganiHsRutaH|
ekaH prashAnto bhUtAtmA kairli~ggairupalabhyate||14||
ekaH prashAnto bhUtAtmA kairli~ggairupalabhyate||14||
</div></div>
<div class="mw-collapsible mw-collapsed">
इत्यग्निवेशस्य [१] वचः श्रुत्वा मतिमतां वरः|
इत्यग्निवेशस्य [१] वचः श्रुत्वा मतिमतां वरः|
सर्वं यथावत् प्रोवाच प्रशान्तात्मा पुनर्वसुः||१५||
सर्वं यथावत् प्रोवाच प्रशान्तात्मा पुनर्वसुः||१५||
<div class="mw-collapsible-content">
ityagnivēśasya [1] vacaḥ śrutvā matimatāṁ varaḥ|
ityagnivēśasya [1] vacaḥ śrutvā matimatāṁ varaḥ|
ityagniveshasya [1] vacaH shrutvA matimatAM varaH|
ityagniveshasya [1] vacaH shrutvA matimatAM varaH|
sarvaM yathAvat provAca prashAntAtmA punarvasuH||15||
sarvaM yathAvat provAca prashAntAtmA punarvasuH||15||
</div></div>
Agnivesha requested Punarvasu to explain the following:
Agnivesha requested Punarvasu to explain the following:
==== Details about ''Purusha'' ====
==== Details about ''Purusha'' ====
<div class="mw-collapsible mw-collapsed">
खादयश्चेतनाषष्ठा [१] धातवः पुरुषः स्मृतः|
खादयश्चेतनाषष्ठा [१] धातवः पुरुषः स्मृतः|
चेतनाधातुरप्येकः स्मृतः पुरुषसञ्ज्ञकः||१६||
चेतनाधातुरप्येकः स्मृतः पुरुषसञ्ज्ञकः||१६||
<div class="mw-collapsible-content">
khādayaścētanāṣaṣṭhā [1] dhātavaḥ puruṣaḥ smr̥taḥ|
khādayaścētanāṣaṣṭhā [1] dhātavaḥ puruṣaḥ smr̥taḥ|
khAdayashcetanAShaShThA [1] dhAtavaH puruShaH smRutaH|
khAdayashcetanAShaShThA [1] dhAtavaH puruShaH smRutaH|
cetanAdhAturapyekaH smRutaH puruShasa~jj~jakaH||16||
cetanAdhAturapyekaH smRutaH puruShasa~jj~jakaH||16||
</div></div>
''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]
<div class="mw-collapsible mw-collapsed">
पुनश्च धातुभेदेन चतुर्विंशतिकः स्मृतः|
पुनश्च धातुभेदेन चतुर्विंशतिकः स्मृतः|
मनो दशेन्द्रियाण्यर्थाः प्रकृतिश्चाष्टधातुकी||१७||
मनो दशेन्द्रियाण्यर्थाः प्रकृतिश्चाष्टधातुकी||१७||
<div class="mw-collapsible-content">
punaśca dhātubhēdēna caturviṁśatikaḥ smr̥taḥ|
punaśca dhātubhēdēna caturviṁśatikaḥ smr̥taḥ|
punashca dhAtubhedena caturviMshatikaH smRutaH|
punashca dhAtubhedena caturviMshatikaH smRutaH|
mano dashendriyANyarthAH prakRutishcAShTadhAtukI||17||
mano dashendriyANyarthAH prakRutishcAShTadhAtukI||17||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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]
====Details about ''Mana'' (mind)====
====Details about ''Mana'' (mind)====
<div class="mw-collapsible mw-collapsed">
लक्षणं मनसो ज्ञानस्याभावो भाव एव च|
लक्षणं मनसो ज्ञानस्याभावो भाव एव च|
सति ह्यात्मेन्द्रियार्थानां सन्निकर्षे न वर्तते||१८||
सति ह्यात्मेन्द्रियार्थानां सन्निकर्षे न वर्तते||१८||
<div class="mw-collapsible-content">
lakṣaṇaṁ manasō jñānasyābhāvō bhāva ēva ca|
lakṣaṇaṁ manasō jñānasyābhāvō bhāva ēva ca|
lakShaNaM manaso j~jAnasyAbhAvo bhAva eva ca|
lakShaNaM manaso j~jAnasyAbhAvo bhAva eva ca|
sati hyAtmendriyArthAnAM sannikarShe na vartate||18||
sati hyAtmendriyArthAnAM sannikarShe na vartate||18||
</div></div>
<div class="mw-collapsible mw-collapsed">
वैवृत्त्यान्मनसो ज्ञानं सान्निध्यात्तच्च वर्तते|
वैवृत्त्यान्मनसो ज्ञानं सान्निध्यात्तच्च वर्तते|
अणुत्वमथ चैकत्वं द्वौ गुणौ मनसः स्मृतौ||१९||
अणुत्वमथ चैकत्वं द्वौ गुणौ मनसः स्मृतौ||१९||
<div class="mw-collapsible-content">
vaivr̥ttyānmanasō jñānaṁ sānnidhyāttacca vartatē|
vaivr̥ttyānmanasō jñānaṁ sānnidhyāttacca vartatē|
vaivRuttyAnmanaso j~jAnaM sAnnidhyAttacca vartate|
vaivRuttyAnmanaso j~jAnaM sAnnidhyAttacca vartate|
aNutvamatha caikatvaM dvau guNau manasaH smRutau||19||
aNutvamatha caikatvaM dvau guNau manasaH smRutau||19||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Sometimes one understands a thing and sometimes one does not. This proves the existence of the mind as a separate sense organ. That is why, when there is no contact of the mind with sense organs and their objects, no understanding of things can occur. It is only when the required mental contact is there that one can understand things. Atomicity and oneness are considered to be the two characteristic features of the mind. [18-19]
Sometimes one understands a thing and sometimes one does not. This proves the existence of the mind as a separate sense organ. That is why, when there is no contact of the mind with sense organs and their objects, no understanding of things can occur. It is only when the required mental contact is there that one can understand things. Atomicity and oneness are considered to be the two characteristic features of the mind. [18-19]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
चिन्त्यं विचार्यमूह्यं च ध्येयं सङ्कल्प्यमेव च|
चिन्त्यं विचार्यमूह्यं च ध्येयं सङ्कल्प्यमेव च|
यत्किञ्चिन्मनसो ज्ञेयं तत् सर्वं ह्यर्थसञ्ज्ञकम्||२०||
यत्किञ्चिन्मनसो ज्ञेयं तत् सर्वं ह्यर्थसञ्ज्ञकम्||२०||
<div class="mw-collapsible-content">
cintyaṁ vicāryamūhyaṁ ca dhyēyaṁ saṅkalpyamēva ca|
cintyaṁ vicāryamūhyaṁ ca dhyēyaṁ saṅkalpyamēva ca|
cintyaM vicAryamUhyaM ca dhyeyaM sa~gkalpyameva ca|
cintyaM vicAryamUhyaM ca dhyeyaM sa~gkalpyameva ca|
yatki~jcinmanaso j~jeyaM tat sarvaM hyarthasa~jj~jakam||20||
yatki~jcinmanaso j~jeyaM tat sarvaM hyarthasa~jj~jakam||20||
</div></div>
<div class="mw-collapsible mw-collapsed">
इन्द्रियाभिग्रहः कर्म मनसः स्वस्य निग्रहः|
इन्द्रियाभिग्रहः कर्म मनसः स्वस्य निग्रहः|
ऊहो विचारश्च, ततः परं बुद्धिः प्रवर्तते||२१||
ऊहो विचारश्च, ततः परं बुद्धिः प्रवर्तते||२१||
<div class="mw-collapsible-content">
indriyābhigrahaḥ karma manasaḥ svasya nigrahaḥ|
indriyābhigrahaḥ karma manasaḥ svasya nigrahaḥ|
indriyAbhigrahaH karma manasaH svasya nigrahaH|
indriyAbhigrahaH karma manasaH svasya nigrahaH|
Uho vicArashca, tataH paraM buddhiH pravartate||21||
Uho vicArashca, tataH paraM buddhiH pravartate||21||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Things requiring thought, consideration, hypothesis, attention, determination or whatever can be perceived by the mind, are regarded as its objects. Control of sense organs, self restraint, hypothesis and consideration represent the action of the mind. Beyond that flourishes the domain and intellect [20-21]
Things requiring thought, consideration, hypothesis, attention, determination or whatever can be perceived by the mind, are regarded as its objects. Control of sense organs, self restraint, hypothesis and consideration represent the action of the mind. Beyond that flourishes the domain and intellect [20-21]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
इन्द्रियेणेन्द्रियार्थो हि समनस्केन गृह्यते|
इन्द्रियेणेन्द्रियार्थो हि समनस्केन गृह्यते|
कल्प्यते मनसा तूर्ध्वं गुणतो दोषतोऽथवा||२२||
कल्प्यते मनसा तूर्ध्वं गुणतो दोषतोऽथवा||२२||
<div class="mw-collapsible-content">
indriyēṇēndriyārthō hi samanaskēna gr̥hyatē|
indriyēṇēndriyārthō hi samanaskēna gr̥hyatē|
indriyeNendriyArtho hi samanaskena gRuhyate|
indriyeNendriyArtho hi samanaskena gRuhyate|
kalpyate manasA tUrdhvaM guNato doShato~athavA||22||
kalpyate manasA tUrdhvaM guNato doShato~athavA||22||
</div></div>
====Role of ''buddhi'' (intellect)====
====Role of ''buddhi'' (intellect)====
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जायते विषये तत्र या बुद्धिर्निश्चयात्मिका|
जायते विषये तत्र या बुद्धिर्निश्चयात्मिका|
व्यवस्यति तया वक्तुं कर्तुं वा बुद्धिपूर्वकम्||२३||
व्यवस्यति तया वक्तुं कर्तुं वा बुद्धिपूर्वकम्||२३||
<div class="mw-collapsible-content">
jāyatē viṣayē tatra yā buddhirniścayātmikā|
jāyatē viṣayē tatra yā buddhirniścayātmikā|
jAyate viShaye tatra yA buddhirnishcayAtmikA|
jAyate viShaye tatra yA buddhirnishcayAtmikA|
vyavasyati tayA vaktuM kartuM vA buddhipUrvakam||23||
vyavasyati tayA vaktuM kartuM vA buddhipUrvakam||23||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Objects are perceived with the help of sense organs and the mind. This perception is purely mental in the beginning, while the practical advantages or disadvantages are ascertained thereafter. The intellect which determines the specific properties of the object impels the (same) individual to speak or act intelligently. [22-23]
Objects are perceived with the help of sense organs and the mind. This perception is purely mental in the beginning, while the practical advantages or disadvantages are ascertained thereafter. The intellect which determines the specific properties of the object impels the (same) individual to speak or act intelligently. [22-23]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|
एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|
पञ्च कर्मानुमेयानि येभ्यो बुद्धिः प्रवर्तते||२४||
पञ्च कर्मानुमेयानि येभ्यो बुद्धिः प्रवर्तते||२४||
<div class="mw-collapsible-content">
ēkaikādhikayuktāni khādīnāmindriyāṇi tu|
ēkaikādhikayuktāni khādīnāmindriyāṇi tu|
ekaikAdhikayuktAni khAdInAmindriyANi tu|
ekaikAdhikayuktAni khAdInAmindriyANi tu|
pa~jca karmAnumeyAni yebhyo buddhiH pravartate||24||
pa~jca karmAnumeyAni yebhyo buddhiH pravartate||24||
</div></div>
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]
==== Functions of ''karmendriya'' (motor organs) ====
==== Functions of ''karmendriya'' (motor organs) ====
<div class="mw-collapsible mw-collapsed">
हस्तौ पादौ [२] गुदोपस्थं वागिन्द्रियमथापि च|
हस्तौ पादौ [२] गुदोपस्थं वागिन्द्रियमथापि च|
कर्मेन्द्रियाणि पञ्चैव पादौ गमनकर्मणि||२५||
कर्मेन्द्रियाणि पञ्चैव पादौ गमनकर्मणि||२५||
<div class="mw-collapsible-content">
hastau pādau [2] gudōpasthaṁ vāgindriyamathāpi ca|
hastau pādau [2] gudōpasthaṁ vāgindriyamathāpi ca|
hastau pAdau [2] gudopasthaM vAgindriyamathApi ca|
hastau pAdau [2] gudopasthaM vAgindriyamathApi ca|
karmendriyANi pa~jcaiva pAdau gamanakarmaNi||25||
karmendriyANi pa~jcaiva pAdau gamanakarmaNi||25||
</div></div>
<div class="mw-collapsible mw-collapsed">
पायूपस्थं विसर्गार्थं हस्तौ ग्रहणधारणे|
पायूपस्थं विसर्गार्थं हस्तौ ग्रहणधारणे|
जिह्वा वागिन्द्रियं वाक् च सत्या ज्योतिस्तमोऽनृता||२६||
जिह्वा वागिन्द्रियं वाक् च सत्या ज्योतिस्तमोऽनृता||२६||
<div class="mw-collapsible-content">
pāyūpasthaṁ visargārthaṁ hastau grahaṇadhāraṇē|
pāyūpasthaṁ visargārthaṁ hastau grahaṇadhāraṇē|
pAyUpasthaM visargArthaM hastau grahaNadhAraNe|
pAyUpasthaM visargArthaM hastau grahaNadhAraNe|
jihvA vAgindriyaM vAk ca satyA jyotistamo~anRutA||26||
jihvA vAgindriyaM vAk ca satyA jyotistamo~anRutA||26||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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]
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]
==== ''Mahabhuta'' (five basic elements) ====
==== ''Mahabhuta'' (five basic elements) ====
<div class="mw-collapsible mw-collapsed">
महाभूतानि खं वायुरग्निरापः क्षितिस्तथा|
महाभूतानि खं वायुरग्निरापः क्षितिस्तथा|
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च तद्गुणाः||२७||
शब्दः स्पर्शश्च रूपं च रसो गन्धश्च तद्गुणाः||२७||
<div class="mw-collapsible-content">
mahābhūtāni khaṁ vāyuragnirāpaḥ kṣitistathā|
mahābhūtāni khaṁ vāyuragnirāpaḥ kṣitistathā|
mahAbhUtAni khaM vAyuragnirApaH kShitistathA|
mahAbhUtAni khaM vAyuragnirApaH kShitistathA|
shabdaH sparshashca rUpaM ca raso gandhashca tadguNAH||27||
shabdaH sparshashca rUpaM ca raso gandhashca tadguNAH||27||
</div></div>
The five ''mahabhutas'' are ''akasha, vayu, agni, jala'' and ''prithvi'' (in this order). Their attributes are sound, touch, vision, taste and smell respectively. [27]
The five ''mahabhutas'' are ''akasha, vayu, agni, jala'' and ''prithvi'' (in this order). Their attributes are sound, touch, vision, taste and smell respectively. [27]
<div class="mw-collapsible mw-collapsed">
तेषामेकगुणः पूर्वो [२] गुणवृद्धिः परे परे|
तेषामेकगुणः पूर्वो [२] गुणवृद्धिः परे परे|
पूर्वः पूर्वगुणश्चैव [३] क्रमशो गुणिषु स्मृतः||२८||
पूर्वः पूर्वगुणश्चैव [३] क्रमशो गुणिषु स्मृतः||२८||
<div class="mw-collapsible-content">
tēṣāmēkaguṇaḥ pūrvō [2] guṇavr̥ddhiḥ parē parē|
tēṣāmēkaguṇaḥ pūrvō [2] guṇavr̥ddhiḥ parē parē|
teShAmekaguNaH pUrvo [2] guNavRuddhiH pare pare|
teShAmekaguNaH pUrvo [2] guNavRuddhiH pare pare|
pUrvaH pUrvaguNashcaiva [3] kramasho guNiShu smRutaH||28||
pUrvaH pUrvaguNashcaiva [3] kramasho guNiShu smRutaH||28||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
The order of ''mahabhutas'' mentioned above is important because, starting with ''akasha'', the number of attributes per ''mahabhuta'' increases in the above order. This increase in number of attributes is cumulative, i.e., the attribute of the preceding ''mahabhutas'' is added to the succeeding one. This process of ''gunantara vriddhi'' in ''mahabhutas'' is aiso known as ''bhutanipravesha'' [28]
The order of ''mahabhutas'' mentioned above is important because, starting with ''akasha'', the number of attributes per ''mahabhuta'' increases in the above order. This increase in number of attributes is cumulative, i.e., the attribute of the preceding ''mahabhutas'' is added to the succeeding one. This process of ''gunantara vriddhi'' in ''mahabhutas'' is aiso known as ''bhutanipravesha'' [28]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
खरद्रवचलोष्णत्वं भूजलानिलतेजसाम्|
खरद्रवचलोष्णत्वं भूजलानिलतेजसाम्|
आकाशस्याप्रतीघातो दृष्टं लिङ्गं यथाक्रमम्||२९||
आकाशस्याप्रतीघातो दृष्टं लिङ्गं यथाक्रमम्||२९||
<div class="mw-collapsible-content">
kharadravacalōṣṇatvaṁ bhūjalānilatējasām|
kharadravacalōṣṇatvaṁ bhūjalānilatējasām|
kharadravacaloShNatvaM bhUjalAnilatejasAm|
kharadravacaloShNatvaM bhUjalAnilatejasAm|
AkAshasyApratIghAto dRuShTaM li~ggaM yathAkramam||29||
AkAshasyApratIghAto dRuShTaM li~ggaM yathAkramam||29||
</div></div>
<div class="mw-collapsible mw-collapsed">
लक्षणं सर्वमेवैतत् स्पर्शनेन्द्रियगोचरम्|
लक्षणं सर्वमेवैतत् स्पर्शनेन्द्रियगोचरम्|
स्पर्शनेन्द्रियविज्ञेयः स्पर्शो हि सविपर्ययः||३०||
स्पर्शनेन्द्रियविज्ञेयः स्पर्शो हि सविपर्ययः||३०||
<div class="mw-collapsible-content">
lakṣaṇaṁ sarvamēvaitat sparśanēndriyagōcaram|
lakṣaṇaṁ sarvamēvaitat sparśanēndriyagōcaram|
lakShaNaM sarvamevaitat sparshanendriyagocaram|
lakShaNaM sarvamevaitat sparshanendriyagocaram|
sparshanendriyavij~jeyaH sparsho hi saviparyayaH||30||
sparshanendriyavij~jeyaH sparsho hi saviparyayaH||30||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
''Prithvi, jala, agni/tejas, vayu'' and ''akasha'' are characterized by ''kharatva'' (roughness), ''dravatva'' (liquidity), ''ushnatva'' (heat), ''chalatva'' (mobility) and ''apratighatatva'' (unobstructibility) respectively. All these attributes are perceptible by the tactile sense organ. Touch, together with its absence, is perceived by the tactile sense organ. [29-30]
''Prithvi, jala, agni/tejas, vayu'' and ''akasha'' are characterized by ''kharatva'' (roughness), ''dravatva'' (liquidity), ''ushnatva'' (heat), ''chalatva'' (mobility) and ''apratighatatva'' (unobstructibility) respectively. All these attributes are perceptible by the tactile sense organ. Touch, together with its absence, is perceived by the tactile sense organ. [29-30]
</div>
</div>
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गुणाः शरीरे गुणिनां निर्दिष्टाश्चिह्नमेव च|३१|
गुणाः शरीरे गुणिनां निर्दिष्टाश्चिह्नमेव च|३१|
<div class="mw-collapsible-content">
guṇāḥ śarīrē guṇināṁ nirdiṣṭāścihnamēva ca|31|
guṇāḥ śarīrē guṇināṁ nirdiṣṭāścihnamēva ca|31|
guNAH sharIre guNinAM nirdiShTAshcihnameva ca|31|
guNAH sharIre guNinAM nirdiShTAshcihnameva ca|31|
</div></div>
Thus the attributes and characteristics of the five physical elements are described. [31-1]
Thus the attributes and characteristics of the five physical elements are described. [31-1]
====Process of perception====
====Process of perception====
<div class="mw-collapsible mw-collapsed">
या यदिन्द्रियमाश्रित्य जन्तोर्बुद्धिः प्रवर्तते|
या यदिन्द्रियमाश्रित्य जन्तोर्बुद्धिः प्रवर्तते|
याति सा तेन निर्देशं मनसा च मनोभवा||३२||
याति सा तेन निर्देशं मनसा च मनोभवा||३२||
<div class="mw-collapsible-content">
yā yadindriyamāśritya jantōrbuddhiḥ pravartatē|
yā yadindriyamāśritya jantōrbuddhiḥ pravartatē|
yA yadindriyamAshritya jantorbuddhiH pravartate|
yA yadindriyamAshritya jantorbuddhiH pravartate|
yAti sA tena nirdeshaM manasA ca manobhavA||32||
yAti sA tena nirdeshaM manasA ca manobhavA||32||
</div></div>
<div class="mw-collapsible mw-collapsed">
भेदात् कार्येन्द्रियार्थानां बह्व्यो वै बुद्धयः स्मृताः|
भेदात् कार्येन्द्रियार्थानां बह्व्यो वै बुद्धयः स्मृताः|
आत्मेन्द्रियमनोर्थानामेकैका [१] सन्निकर्षजा||३३||
आत्मेन्द्रियमनोर्थानामेकैका [१] सन्निकर्षजा||३३||
<div class="mw-collapsible-content">
bhēdāt kāryēndriyārthānāṁ bahvyō vai buddhayaḥ smr̥tāḥ|
bhēdāt kāryēndriyārthānāṁ bahvyō vai buddhayaḥ smr̥tāḥ|
bhedAt kAryendriyArthAnAM bahvyo vai buddhayaH smRutAH|
bhedAt kAryendriyArthAnAM bahvyo vai buddhayaH smRutAH|
AtmendriyamanorthAnAmekaikA [1] sannikarShajA||33||
AtmendriyamanorthAnAmekaikA [1] sannikarShajA||33||
</div></div>
<div class="mw-collapsible mw-collapsed">
अङ्गुल्यङ्गुष्ठतलजस्तन्त्रीवीणानखोद्भवः|
अङ्गुल्यङ्गुष्ठतलजस्तन्त्रीवीणानखोद्भवः|
दृष्टः शब्दो यथा बुद्धिर्दृष्टा संयोगजा तथा||३४||
दृष्टः शब्दो यथा बुद्धिर्दृष्टा संयोगजा तथा||३४||
<div class="mw-collapsible-content">
aṅgulyaṅguṣṭhatalajastantrīvīṇānakhōdbhavaḥ|
aṅgulyaṅguṣṭhatalajastantrīvīṇānakhōdbhavaḥ|
a~ggulya~gguShThatalajastantrIvINAnakhodbhavaH|
a~ggulya~gguShThatalajastantrIvINAnakhodbhavaH|
dRuShTaH shabdo yathA buddhirdRuShTA saMyogajA tathA||34||
dRuShTaH shabdo yathA buddhirdRuShTA saMyogajA tathA||34||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
The perceptual faculty of living beings shapes itself depending upon the contact it has with the various sense faculties. Mental perception like anxiety or sorrow is also based on the contact of perceptual faculty with the mental faculty.
The perceptual faculty of living beings shapes itself depending upon the contact it has with the various sense faculties. Mental perception like anxiety or sorrow is also based on the contact of perceptual faculty with the mental faculty.
====''Rashipurusha''(Holistic human being)====
====''Rashipurusha''(Holistic human being)====
<div class="mw-collapsible mw-collapsed">
बुद्धीन्द्रियमनोर्थानां विद्याद्योगधरं परम्|
बुद्धीन्द्रियमनोर्थानां विद्याद्योगधरं परम्|
चतुर्विंशतिको ह्येष राशिः पुरुषसञ्ज्ञकः||३५||
चतुर्विंशतिको ह्येष राशिः पुरुषसञ्ज्ञकः||३५||
<div class="mw-collapsible-content">
buddhīndriyamanōrthānāṁ vidyādyōgadharaṁ param|
buddhīndriyamanōrthānāṁ vidyādyōgadharaṁ param|
buddhIndriyamanorthAnAM vidyAdyogadharaM param|
buddhIndriyamanorthAnAM vidyAdyogadharaM param|
caturviMshatiko hyeSha rAshiH puruShasa~jj~jakaH||35||
caturviMshatiko hyeSha rAshiH puruShasa~jj~jakaH||35||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|
रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|
ताभ्यां निराकृताभ्यां तु सत्त्ववृद्ध्या [२] निवर्तते||३६||
ताभ्यां निराकृताभ्यां तु सत्त्ववृद्ध्या [२] निवर्तते||३६||
<div class="mw-collapsible-content">
rajastamōbhyāṁ yuktasya saṁyōgō'yamanantavān|
rajastamōbhyāṁ yuktasya saṁyōgō'yamanantavān|
rajastamobhyAM yuktasya saMyogo~ayamanantavAn|
rajastamobhyAM yuktasya saMyogo~ayamanantavAn|
tAbhyAM nirAkRutAbhyAM tu sattvavRuddhyA [2] nivartate||36||
tAbhyAM nirAkRutAbhyAM tu sattvavRuddhyA [2] nivartate||36||
</div></div>
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]
<div class="mw-collapsible mw-collapsed">
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||
<div class="mw-collapsible-content">
atra karma phalaṁ cātra jñānaṁ cātra pratiṣṭhitam|
atra karma phalaṁ cātra jñānaṁ cātra pratiṣṭhitam|
atra karma phalaM cAtra j~jAnaM cAtra pratiShThitam|
atra karma phalaM cAtra j~jAnaM cAtra pratiShThitam|
atra mohaH sukhaM duHkhaM jIvitaM maraNaM svatA||37||
atra mohaH sukhaM duHkhaM jIvitaM maraNaM svatA||37||
</div></div>
<div class="mw-collapsible mw-collapsed">
एवं [३] यो वेद तत्त्वेन स वेद प्रलयोदयौ|
एवं [३] यो वेद तत्त्वेन स वेद प्रलयोदयौ|
पारम्पर्यं चिकित्सां च ज्ञातव्यं [४] यच्च किञ्चन||३८||
पारम्पर्यं चिकित्सां च ज्ञातव्यं [४] यच्च किञ्चन||३८||
<div class="mw-collapsible-content">
ēvaṁ [3] yō vēda tattvēna sa vēda pralayōdayau|
ēvaṁ [3] yō vēda tattvēna sa vēda pralayōdayau|
evaM [3] yo veda tattvena sa veda pralayodayau|
evaM [3] yo veda tattvena sa veda pralayodayau|
pAramparyaM cikitsAM ca j~jAtavyaM [4] yacca ki~jcana||38||
pAramparyaM cikitsAM ca j~jAtavyaM [4] yacca ki~jcana||38||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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 also 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 also 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.
</div>
</div>
<div class="mw-collapsible mw-collapsed">
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||
<div class="mw-collapsible-content">
bhāstamaḥ satyamanr̥taṁ vēdāḥ karma śubhāśubham|
bhāstamaḥ satyamanr̥taṁ vēdāḥ karma śubhāśubham|
bhAstamaH satyamanRutaM vedAH karma shubhAshubham|
bhAstamaH satyamanRutaM vedAH karma shubhAshubham|
na syuH kartA [1] ca boddhA ca puruSho na bhavedyadi||39||
na syuH kartA [1] ca boddhA ca puruSho na bhavedyadi||39||
</div></div>
<div class="mw-collapsible mw-collapsed">
नाश्रयो न सुखं नार्तिर्न गतिर्नागतिर्न वाक्|
नाश्रयो न सुखं नार्तिर्न गतिर्नागतिर्न वाक्|
न विज्ञानं न शास्त्राणि न जन्म मरणं न च||४०||
न विज्ञानं न शास्त्राणि न जन्म मरणं न च||४०||
<div class="mw-collapsible-content">
nāśrayō na sukhaṁ nārtirna gatirnāgatirna vāk|
nāśrayō na sukhaṁ nārtirna gatirnāgatirna vāk|
nAshrayo na sukhaM nArtirna gatirnAgatirna vAk|
nAshrayo na sukhaM nArtirna gatirnAgatirna vAk|
na vij~jAnaM na shAstrANi na janma maraNaM na ca||40||
na vij~jAnaM na shAstrANi na janma maraNaM na ca||40||
</div></div>
<div class="mw-collapsible mw-collapsed">
न बन्धो न च मोक्षः स्यात् पुरुषो न भवेद्यदि|
न बन्धो न च मोक्षः स्यात् पुरुषो न भवेद्यदि|
कारणं पुरुषस्तस्मात् कारणज्ञैरुदाहृतः||४१||
कारणं पुरुषस्तस्मात् कारणज्ञैरुदाहृतः||४१||
<div class="mw-collapsible-content">
na bandhō na ca mōkṣaḥ syāt puruṣō na bhavēdyadi|
na bandhō na ca mōkṣaḥ syāt puruṣō na bhavēdyadi|
na bandho na ca mokShaH syAt puruSho na bhavedyadi|
na bandho na ca mokShaH syAt puruSho na bhavedyadi|
kAraNaM puruShastasmAt kAraNaj~jairudAhRutaH||41||
kAraNaM puruShastasmAt kAraNaj~jairudAhRutaH||41||
</div></div>
<div class="mw-collapsible mw-collapsed">
न चेत् कारणमात्मा स्याद्भादयः [२] स्युरहेतुकाः|
न चेत् कारणमात्मा स्याद्भादयः [२] स्युरहेतुकाः|
न चैषु सम्भवेज् ज्ञानं न च तैः स्यात् प्रयोजनम्||४२||
न चैषु सम्भवेज् ज्ञानं न च तैः स्यात् प्रयोजनम्||४२||
<div class="mw-collapsible-content">
na cēt kāraṇamātmā syādbhādayaḥ [2] syurahētukāḥ|
na cēt kāraṇamātmā syādbhādayaḥ [2] syurahētukāḥ|
na cet kAraNamAtmA syAdbhAdayaH [2] syurahetukAH|
na cet kAraNamAtmA syAdbhAdayaH [2] syurahetukAH|
na caiShu sambhavej j~jAnaM na ca taiH syAt prayojanam||42||
na caiShu sambhavej j~jAnaM na ca taiH syAt prayojanam||42||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
While describing the reason for existence, Charak 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, Charak 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]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
कृतं मृद्दण्डचक्रैश्च कुम्भकारादृते घटम्|
कृतं मृद्दण्डचक्रैश्च कुम्भकारादृते घटम्|
कृतं मृत्तृणकाष्ठैश्च गृहकाराद्विना गृहम्||४३||
कृतं मृत्तृणकाष्ठैश्च गृहकाराद्विना गृहम्||४३||
<div class="mw-collapsible-content">
kr̥taṁ mr̥ddaṇḍacakraiśca kumbhakārādr̥tē ghaṭam|
kr̥taṁ mr̥ddaṇḍacakraiśca kumbhakārādr̥tē ghaṭam|
kRutaM mRuddaNDacakraishca kumbhakArAdRute ghaTam|
kRutaM mRuddaNDacakraishca kumbhakArAdRute ghaTam|
kRutaM mRuttRuNakAShThaishca gRuhakArAdvinA gRuham||43||
kRutaM mRuttRuNakAShThaishca gRuhakArAdvinA gRuham||43||
</div></div>
<div class="mw-collapsible mw-collapsed">
यो वदेत् स वदेद्देहं सम्भूय करणैः कृतम्|
यो वदेत् स वदेद्देहं सम्भूय करणैः कृतम्|
विना कर्तारमज्ञानाद्युक्त्यागमबहिष्कृतः||४४||
विना कर्तारमज्ञानाद्युक्त्यागमबहिष्कृतः||४४||
<div class="mw-collapsible-content">
yō vadēt sa vadēddēhaṁ sambhūya karaṇaiḥ kr̥tam|
yō vadēt sa vadēddēhaṁ sambhūya karaṇaiḥ kr̥tam|
yo vadet sa vadeddehaM sambhUya karaNaiH kRutam|
yo vadet sa vadeddehaM sambhUya karaNaiH kRutam|
vinA kartAramaj~jAnAdyuktyAgamabahiShkRutaH||44||
vinA kartAramaj~jAnAdyuktyAgamabahiShkRutaH||44||
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<div style="text-align:justify;">
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]
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कारणं पुरुषः सर्वैः प्रमाणैरुपलभ्यते|
कारणं पुरुषः सर्वैः प्रमाणैरुपलभ्यते|
येभ्यः प्रमेयं सर्वेभ्य आगमेभ्यः प्रमीयते||४५||
येभ्यः प्रमेयं सर्वेभ्य आगमेभ्यः प्रमीयते||४५||
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kāraṇaṁ puruṣaḥ sarvaiḥ pramāṇairupalabhyatē|
kāraṇaṁ puruṣaḥ sarvaiḥ pramāṇairupalabhyatē|
kAraNaM puruShaH sarvaiH pramANairupalabhyate|
kAraNaM puruShaH sarvaiH pramANairupalabhyate|
yebhyaH prameyaM sarvebhya AgamebhyaH pramIyate||45||
yebhyaH prameyaM sarvebhya AgamebhyaH pramIyate||45||
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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]
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न ते तत्सदृशास्त्वन्ये पारम्पर्यसमुत्थिताः|
न ते तत्सदृशास्त्वन्ये पारम्पर्यसमुत्थिताः|
सारूप्याद्ये त एवेति निर्दिश्यन्ते नवा नवाः||४६||
सारूप्याद्ये त एवेति निर्दिश्यन्ते नवा नवाः||४६||
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na tē tatsadr̥śāstvanyē pāramparyasamutthitāḥ|
na tē tatsadr̥śāstvanyē pāramparyasamutthitāḥ|
na te tatsadRushAstvanye pAramparyasamutthitAH|
na te tatsadRushAstvanye pAramparyasamutthitAH|
sArUpyAdye ta eveti nirdishyante navA navAH||46||
sArUpyAdye ta eveti nirdishyante navA navAH||46||
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भावास्तेषां समुदयो निरीशः सत्त्वसञ्ज्ञकः|
भावास्तेषां समुदयो निरीशः सत्त्वसञ्ज्ञकः|
कर्ता भोक्ता न स पुमानिति केचिद्व्यवस्थिताः||४७||
कर्ता भोक्ता न स पुमानिति केचिद्व्यवस्थिताः||४७||
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bhāvāstēṣāṁ samudayō nirīśaḥ sattvasañjñakaḥ|
bhāvāstēṣāṁ samudayō nirīśaḥ sattvasañjñakaḥ|
bhAvAsteShAM samudayo nirIshaH sattvasa~jj~jakaH|
bhAvAsteShAM samudayo nirIshaH sattvasa~jj~jakaH|
kartA bhoktA na sa pumAniti kecidvyavasthitAH||47||
kartA bhoktA na sa pumAniti kecidvyavasthitAH||47||
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<div style="text-align:justify;">
<div style="text-align:justify;">
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]
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तेषामन्यैः कृतस्यान्ये भावा [१] भावैर्नवाः फलम्|
तेषामन्यैः कृतस्यान्ये भावा [१] भावैर्नवाः फलम्|
भुञ्जते सदृशाः प्राप्तं यैरात्मा नोपदिश्यते||४८||
भुञ्जते सदृशाः प्राप्तं यैरात्मा नोपदिश्यते||४८||
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tēṣāmanyaiḥ kr̥tasyānyē bhāvā [1] bhāvairnavāḥ phalam|
tēṣāmanyaiḥ kr̥tasyānyē bhāvā [1] bhāvairnavāḥ phalam|
teShAmanyaiH kRutasyAnye bhAvA [1] bhAvairnavAH phalam|
teShAmanyaiH kRutasyAnye bhAvA [1] bhAvairnavAH phalam|
bhu~jjate sadRushAH prAptaM yairAtmA nopadishyate||48||
bhu~jjate sadRushAH prAptaM yairAtmA nopadishyate||48||
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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]
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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||
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karaṇānyānyatā dr̥ṣṭā kartuḥ kartā sa ēva tu|
karaṇānyānyatā dr̥ṣṭā kartuḥ kartā sa ēva tu|
karaNAnyAnyatA dRuShTA kartuH kartA sa eva tu|
karaNAnyAnyatA dRuShTA kartuH kartA sa eva tu|
kartA hi karaNairyuktaH kAraNaM sarvakarmaNAm||49||
kartA hi karaNairyuktaH kAraNaM sarvakarmaNAm||49||
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<div style="text-align:justify;">
<div style="text-align:justify;">
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'' (equipment). [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'' (equipment). [49]
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निमेषकालाद्भावानां कालः शीघ्रतरोऽत्यये|
निमेषकालाद्भावानां कालः शीघ्रतरोऽत्यये|
भग्नानां न [१] पुनर्भावः कृतं नान्यमुपैति च||५०||
भग्नानां न [१] पुनर्भावः कृतं नान्यमुपैति च||५०||
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nimēṣakālādbhāvānāṁ kālaḥ śīghratarō'tyayē|
nimēṣakālādbhāvānāṁ kālaḥ śīghratarō'tyayē|
nimeShakAlAdbhAvAnAM kAlaH shIghrataro~atyaye|
nimeShakAlAdbhAvAnAM kAlaH shIghrataro~atyaye|
bhagnAnAM na [1] punarbhAvaH kRutaM nAnyamupaiti ca||50||
bhagnAnAM na [1] punarbhAvaH kRutaM nAnyamupaiti ca||50||
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मतं तत्त्वविदामेतद्यस्मात्तस्मात् स कारणम्|
मतं तत्त्वविदामेतद्यस्मात्तस्मात् स कारणम्|
क्रियोपभोगे भूतानां नित्यः पुरुषसञ्ज्ञकः||५१||
क्रियोपभोगे भूतानां नित्यः पुरुषसञ्ज्ञकः||५१||
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mataṁ tattvavidāmētadyasmāttasmāt sa kāraṇam|
mataṁ tattvavidāmētadyasmāttasmāt sa kāraṇam|
mataM tattvavidAmetadyasmAttasmAt sa kAraNam|
mataM tattvavidAmetadyasmAttasmAt sa kAraNam|
kriyopabhoge bhUtAnAM nityaH puruShasa~jj~jakaH||51||
kriyopabhoge bhUtAnAM nityaH puruShasa~jj~jakaH||51||
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<div style="text-align:justify;">
<div style="text-align:justify;">
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]
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अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः|
अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः|
विद्यते सति भूतानां कारणे देहमन्तरा||५२||
विद्यते सति भूतानां कारणे देहमन्तरा||५२||
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ahaṅkāraḥ phalaṁ karma dēhāntaragatiḥ smr̥tiḥ|
ahaṅkāraḥ phalaṁ karma dēhāntaragatiḥ smr̥tiḥ|
aha~gkAraH phalaM karma dehAntaragatiH smRutiH|
aha~gkAraH phalaM karma dehAntaragatiH smRutiH|
vidyate sati bhUtAnAM kAraNe dehamantarA||52||
vidyate sati bhUtAnAM kAraNe dehamantarA||52||
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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]
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प्रभवो न ह्यनादित्वाद्विद्यते परमात्मनः|
प्रभवो न ह्यनादित्वाद्विद्यते परमात्मनः|
पुरुषो राशिसञ्ज्ञस्तु मोहेच्छाद्वेषकर्मजः||५३||
पुरुषो राशिसञ्ज्ञस्तु मोहेच्छाद्वेषकर्मजः||५३||
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prabhavō na hyanāditvādvidyatē paramātmanaḥ|
prabhavō na hyanāditvādvidyatē paramātmanaḥ|
prabhavo na hyanAditvAdvidyate paramAtmanaH|
prabhavo na hyanAditvAdvidyate paramAtmanaH|
puruSho rAshisa~jj~jastu mohecchAdveShakarmajaH||53||
puruSho rAshisa~jj~jastu mohecchAdveShakarmajaH||53||
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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]
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आत्मा ज्ञः करणैर्योगाज् ज्ञानं त्वस्य प्रवर्तते|
आत्मा ज्ञः करणैर्योगाज् ज्ञानं त्वस्य प्रवर्तते|
करणानामवैमल्यादयोगाद्वा न वर्तते||५४||
करणानामवैमल्यादयोगाद्वा न वर्तते||५४||
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ātmā jñaḥ karaṇairyōgāj jñānaṁ tvasya pravartatē|
ātmā jñaḥ karaṇairyōgāj jñānaṁ tvasya pravartatē|
AtmA j~jaH karaNairyogAj j~jAnaM tvasya pravartate|
AtmA j~jaH karaNairyogAj j~jAnaM tvasya pravartate|
karaNAnAmavaimalyAdayogAdvA na vartate||54||
karaNAnAmavaimalyAdayogAdvA na vartate||54||
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पश्यतोऽपि यथाऽऽदर्शे सङ्क्लिष्टे नास्ति दर्शनम्|
पश्यतोऽपि यथाऽऽदर्शे सङ्क्लिष्टे नास्ति दर्शनम्|
तत्त्वं [१] जले वा कलुषे चेतस्युपहते तथा||५५||
तत्त्वं [१] जले वा कलुषे चेतस्युपहते तथा||५५||
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paśyatō'pi yathā''darśē saṅkliṣṭē nāsti darśanam|
paśyatō'pi yathā''darśē saṅkliṣṭē nāsti darśanam|
pashyato~api yathA~a~adarshe sa~gkliShTe nAsti darshanam|
pashyato~api yathA~a~adarshe sa~gkliShTe nAsti darshanam|
tattvaM [1] jale vA kaluShe cetasyupahate tathA||55||
tattvaM [1] jale vA kaluShe cetasyupahate tathA||55||
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<div style="text-align:justify;">
<div style="text-align:justify;">
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]
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करणानि मनो बुद्धिर्बुद्धिकर्मेन्द्रियाणि च|
करणानि मनो बुद्धिर्बुद्धिकर्मेन्द्रियाणि च|
कर्तुः संयोगजं कर्म वेदना बुद्धिरेव च||५६||
कर्तुः संयोगजं कर्म वेदना बुद्धिरेव च||५६||
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karaṇāni manō buddhirbuddhikarmēndriyāṇi ca|
karaṇāni manō buddhirbuddhikarmēndriyāṇi ca|
karaNAni mano buddhirbuddhikarmendriyANi ca|
karaNAni mano buddhirbuddhikarmendriyANi ca|
kartuH saMyogajaM karma vedanA buddhireva ca||56||
kartuH saMyogajaM karma vedanA buddhireva ca||56||
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नैकः प्रवर्तते कर्तुं भूतात्मा नाश्नुते फलम्|
नैकः प्रवर्तते कर्तुं भूतात्मा नाश्नुते फलम्|
संयोगाद्वर्तते सर्वं तमृते नास्ति किञ्चन||५७||
संयोगाद्वर्तते सर्वं तमृते नास्ति किञ्चन||५७||
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naikaḥ pravartatē kartuṁ bhūtātmā nāśnutē phalam|
naikaḥ pravartatē kartuṁ bhūtātmā nāśnutē phalam|
naikaH pravartate kartuM bhUtAtmA nAshnute phalam|
naikaH pravartate kartuM bhUtAtmA nAshnute phalam|
saMyogAdvartate sarvaM tamRute nAsti ki~jcana||57||
saMyogAdvartate sarvaM tamRute nAsti ki~jcana||57||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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]
</div>
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न ह्येको वर्तते भावो वर्तते नाप्यहेतुकः|
न ह्येको वर्तते भावो वर्तते नाप्यहेतुकः|
शीघ्रगत्वात्स्वभावात्त्वभावो [४] न व्यतिवर्तते||५८||
शीघ्रगत्वात्स्वभावात्त्वभावो [४] न व्यतिवर्तते||५८||
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na hyēkō vartatē bhāvō vartatē nāpyahētukaḥ|
na hyēkō vartatē bhāvō vartatē nāpyahētukaḥ|
na hyeko vartate bhAvo vartate nApyahetukaH|
na hyeko vartate bhAvo vartate nApyahetukaH|
shIghragatvAtsvabhAvAttvabhAvo [4] na vyativartate||58||
shIghragatvAtsvabhAvAttvabhAvo [4] na vyativartate||58||
</div></div>
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]
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अनादिः पुरुषो नित्यो विपरीतस्तु हेतुजः|
अनादिः पुरुषो नित्यो विपरीतस्तु हेतुजः|
सदकारणवन्नित्यं दृष्टं हेतुजमन्यथा||५९||
सदकारणवन्नित्यं दृष्टं हेतुजमन्यथा||५९||
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anādiḥ puruṣō nityō viparītastu hētujaḥ|
anādiḥ puruṣō nityō viparītastu hētujaḥ|
anAdiH puruSho nityo viparItastu hetujaH|
anAdiH puruSho nityo viparItastu hetujaH|
sadakAraNavannityaM dRuShTaM hetujamanyathA||59||
sadakAraNavannityaM dRuShTaM hetujamanyathA||59||
</div></div>
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]
<div class="mw-collapsible mw-collapsed">
तदेव भावादग्राह्यं नित्यत्व [१] न कुतश्चन|
तदेव भावादग्राह्यं नित्यत्व [१] न कुतश्चन|
भावाज्ज्ञेयं तदव्यक्तमचिन्त्यं व्यक्तमन्यथा||६०||
भावाज्ज्ञेयं तदव्यक्तमचिन्त्यं व्यक्तमन्यथा||६०||
<div class="mw-collapsible-content">
tadēva bhāvādagrāhyaṁ nityatva [1] na kutaścana|
tadēva bhāvādagrāhyaṁ nityatva [1] na kutaścana|
tadeva bhAvAdagrAhyaM nityatva [1] na kutashcana|
tadeva bhAvAdagrAhyaM nityatva [1] na kutashcana|
bhAvAjj~jeyaM tadavyaktamacintyaM vyaktamanyathA||60||
bhAvAjj~jeyaM tadavyaktamacintyaM vyaktamanyathA||60||
</div></div>
<div class="mw-collapsible mw-collapsed">
अव्यक्तमात्मा क्षेत्रज्ञः शाश्वतो विभुरव्ययः|
अव्यक्तमात्मा क्षेत्रज्ञः शाश्वतो विभुरव्ययः|
तस्माद्यदन्यत्तद्व्यक्तं, वक्ष्यते चापरं द्वयम्||६१||
तस्माद्यदन्यत्तद्व्यक्तं, वक्ष्यते चापरं द्वयम्||६१||
<div class="mw-collapsible-content">
avyaktamātmā kṣētrajñaḥ śāśvatō vibhuravyayaḥ|
avyaktamātmā kṣētrajñaḥ śāśvatō vibhuravyayaḥ|
avyaktamAtmA kShetraj~jaH shAshvato vibhuravyayaH|
avyaktamAtmA kShetraj~jaH shAshvato vibhuravyayaH|
tasmAdyadanyattadvyaktaM, vakShyate cAparaM dvayam||61||
tasmAdyadanyattadvyaktaM, vakShyate cAparaM dvayam||61||
</div></div>
<div class="mw-collapsible mw-collapsed">
व्यक्तमैन्द्रियकं चैव गृह्यते तद्यदिन्द्रियैः|
व्यक्तमैन्द्रियकं चैव गृह्यते तद्यदिन्द्रियैः|
अतोऽन्यत् पुनरव्यक्तं लिङ्गग्राह्यमतीन्द्रियम्||६२||
अतोऽन्यत् पुनरव्यक्तं लिङ्गग्राह्यमतीन्द्रियम्||६२||
<div class="mw-collapsible-content">
vyaktamaindriyakaṁ caiva gr̥hyatē tadyadindriyaiḥ|
vyaktamaindriyakaṁ caiva gr̥hyatē tadyadindriyaiḥ|
vyaktamaindriyakaM caiva gRuhyate tadyadindriyaiH|
vyaktamaindriyakaM caiva gRuhyate tadyadindriyaiH|
ato~anyat punaravyaktaM li~ggagrAhyamatIndriyam||62||
ato~anyat punaravyaktaM li~ggagrAhyamatIndriyam||62||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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, of course, 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, of course, otherwise.
====''Shodash'' vikara (sixteen elements)====
====''Shodash'' vikara (sixteen elements)====
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खादीनि बुद्धिरव्यक्तमहङ्कारस्तथाऽष्टमः|
खादीनि बुद्धिरव्यक्तमहङ्कारस्तथाऽष्टमः|
भूतप्रकृतिरुद्दिष्टा विकाराश्चैव षोडश||६३||
भूतप्रकृतिरुद्दिष्टा विकाराश्चैव षोडश||६३||
<div class="mw-collapsible-content">
khādīni buddhiravyaktamahaṅkārastathā'ṣṭamaḥ|
khādīni buddhiravyaktamahaṅkārastathā'ṣṭamaḥ|
khAdIni buddhiravyaktamaha~gkArastathA~aShTamaH|
khAdIni buddhiravyaktamaha~gkArastathA~aShTamaH|
bhUtaprakRutiruddiShTA vikArAshcaiva ShoDasha||63||
bhUtaprakRutiruddiShTA vikArAshcaiva ShoDasha||63||
</div></div>
<div class="mw-collapsible mw-collapsed">
बुद्धीन्द्रियाणि पञ्चैव पञ्च कर्मेन्द्रियाणि च|
बुद्धीन्द्रियाणि पञ्चैव पञ्च कर्मेन्द्रियाणि च|
समनस्काश्च पञ्चार्था विकारा इति सञ्ज्ञिताः||६४||
समनस्काश्च पञ्चार्था विकारा इति सञ्ज्ञिताः||६४||
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buddhīndriyāṇi pañcaiva pañca karmēndriyāṇi ca|
buddhīndriyāṇi pañcaiva pañca karmēndriyāṇi ca|
buddhIndriyANi pa~jcaiva pa~jca karmendriyANi ca|
buddhIndriyANi pa~jcaiva pa~jca karmendriyANi ca|
samanaskAshca pa~jcArthA vikArA iti sa~jj~jitAH||64||
samanaskAshca pa~jcArthA vikArA iti sa~jj~jitAH||64||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
इति क्षेत्रं समुद्दिष्टं सर्वमव्यक्तवर्जितम्|
इति क्षेत्रं समुद्दिष्टं सर्वमव्यक्तवर्जितम्|
अव्यक्तमस्य क्षेत्रस्य क्षेत्रज्ञमृषयो विदुः||६५||
अव्यक्तमस्य क्षेत्रस्य क्षेत्रज्ञमृषयो विदुः||६५||
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iti kṣētraṁ samuddiṣṭaṁ sarvamavyaktavarjitam|
iti kṣētraṁ samuddiṣṭaṁ sarvamavyaktavarjitam|
iti kShetraM samuddiShTaM sarvamavyaktavarjitam|
iti kShetraM samuddiShTaM sarvamavyaktavarjitam|
avyaktamasya kShetrasya kShetraj~jamRuShayo viduH||65||
avyaktamasya kShetrasya kShetraj~jamRuShayo viduH||65||
</div></div>
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]
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जायते बुद्धिरव्यक्ताद्बुद्ध्याऽहमिति मन्यते|
जायते बुद्धिरव्यक्ताद्बुद्ध्याऽहमिति मन्यते|
परं खादीन्यहङ्कारादुत्पद्यन्ते [१] यथाक्रमम्||६६||
परं खादीन्यहङ्कारादुत्पद्यन्ते [१] यथाक्रमम्||६६||
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jāyatē buddhiravyaktādbuddhyā'hamiti manyatē|
jāyatē buddhiravyaktādbuddhyā'hamiti manyatē|
jAyate buddhiravyaktAdbuddhyA~ahamiti manyate|
jAyate buddhiravyaktAdbuddhyA~ahamiti manyate|
paraM khAdInyaha~gkArAdutpadyante [1] yathAkramam||66||
paraM khAdInyaha~gkArAdutpadyante [1] yathAkramam||66||
</div></div>
<div class="mw-collapsible mw-collapsed">
ततः सम्पूर्णसर्वाङ्गो जातोऽभ्युदित उच्यते|
ततः सम्पूर्णसर्वाङ्गो जातोऽभ्युदित उच्यते|
पुरुषः प्रलये चेष्टैः पुनर्भावैर्वियुज्यते||६७||
<div class="mw-collapsible-content">
tataḥ sampūrṇasarvāṅgō jātō'bhyudita ucyatē|
tataḥ sampūrṇasarvāṅgō jātō'bhyudita ucyatē|
puruShaH pralaye ceShTaiH punarbhAvairviyujyate||67||
puruShaH pralaye ceShTaiH punarbhAvairviyujyate||67||
tataH sampUrNasarvA~ggo jAto~abhyudita ucyate|
puruṣaḥ pralayē cēṣṭaiḥ punarbhāvairviyujyatē||67||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
''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]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
अव्यक्ताद्व्यक्ततां याति व्यक्तादव्यक्ततां पुनः|
अव्यक्ताद्व्यक्ततां याति व्यक्तादव्यक्ततां पुनः|
रजस्तमोभ्यामाविष्टश्चक्रवत् परिवर्तते||६८||
रजस्तमोभ्यामाविष्टश्चक्रवत् परिवर्तते||६८||
<div class="mw-collapsible-content">
avyaktādvyaktatāṁ yāti vyaktādavyaktatāṁ punaḥ|
avyaktādvyaktatāṁ yāti vyaktādavyaktatāṁ punaḥ|
avyaktAdvyaktatAM yAti vyaktAdavyaktatAM punaH|
avyaktAdvyaktatAM yAti vyaktAdavyaktatAM punaH|
rajastamobhyAmAviShTashcakravat parivartate||68||
rajastamobhyAmAviShTashcakravat parivartate||68||
</div></div>
<div class="mw-collapsible mw-collapsed">
येषां द्वन्द्वे परा सक्तिरहङ्कारपराश्च ये|
येषां द्वन्द्वे परा सक्तिरहङ्कारपराश्च ये|
उदयप्रलयौ तेषां न तेषां ये त्वतोऽन्यथा||६९||
उदयप्रलयौ तेषां न तेषां ये त्वतोऽन्यथा||६९||
<div class="mw-collapsible-content">
yēṣāṁ dvandvē parā saktirahaṅkāraparāśca yē|
yēṣāṁ dvandvē parā saktirahaṅkāraparāśca yē|
yeShAM dvandve parA saktiraha~gkAraparAshca ye|
yeShAM dvandve parA saktiraha~gkAraparAshca ye|
udayapralayau teShAM na teShAM ye tvato~anyathA||69||
udayapralayau teShAM na teShAM ye tvato~anyathA||69||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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]
</div>
</div>
<div class="mw-collapsible mw-collapsed">
प्राणापानौ निमेषाद्या जीवनं मनसो गतिः|
प्राणापानौ निमेषाद्या जीवनं मनसो गतिः|
इन्द्रियान्तरसञ्चारः प्रेरणं धारणं च यत्||७०||
इन्द्रियान्तरसञ्चारः प्रेरणं धारणं च यत्||७०||
<div class="mw-collapsible-content">
prāṇāpānau nimēṣādyā jīvanaṁ manasō gatiḥ|
prāṇāpānau nimēṣādyā jīvanaṁ manasō gatiḥ|
prANApAnau nimeShAdyA jIvanaM manaso gatiH|
prANApAnau nimeShAdyA jIvanaM manaso gatiH|
indriyAntarasa~jcAraH preraNaM dhAraNaM ca yat||70||
indriyAntarasa~jcAraH preraNaM dhAraNaM ca yat||70||
</div></div>
<div class="mw-collapsible mw-collapsed">
देशान्तरगतिः स्वप्ने पञ्चत्वग्रहणं तथा|
देशान्तरगतिः स्वप्ने पञ्चत्वग्रहणं तथा|
दृष्टस्य दक्षिणेनाक्ष्णा सव्येनावगमस्तथा||७१||
दृष्टस्य दक्षिणेनाक्ष्णा सव्येनावगमस्तथा||७१||
<div class="mw-collapsible-content">
dēśāntaragatiḥ svapnē pañcatvagrahaṇaṁ tathā|
dēśāntaragatiḥ svapnē pañcatvagrahaṇaṁ tathā|
deshAntaragatiH svapne pa~jcatvagrahaNaM tathA|
deshAntaragatiH svapne pa~jcatvagrahaNaM tathA|
dRuShTasya dakShiNenAkShNA savyenAvagamastathA||71||
dRuShTasya dakShiNenAkShNA savyenAvagamastathA||71||
</div></div>
<div class="mw-collapsible mw-collapsed">
इच्छा द्वेषः सुखं दुःखं प्रयत्नश्चेतना धृतिः|
इच्छा द्वेषः सुखं दुःखं प्रयत्नश्चेतना धृतिः|
बुद्धिः स्मृतिरहङ्कारो लिङ्गानि परमात्मनः||७२||
बुद्धिः स्मृतिरहङ्कारो लिङ्गानि परमात्मनः||७२||
<div class="mw-collapsible-content">
icchā dvēṣaḥ sukhaṁ duḥkhaṁ prayatnaścētanā dhr̥tiḥ|
icchā dvēṣaḥ sukhaṁ duḥkhaṁ prayatnaścētanā dhr̥tiḥ|
cchA dveShaH sukhaM duHkhaM prayatnashcetanA dhRutiH|
cchA dveShaH sukhaM duHkhaM prayatnashcetanA dhRutiH|
buddhiH smRutiraha~gkAro li~ggAni paramAtmanaH||72||
buddhiH smRutiraha~gkAro li~ggAni paramAtmanaH||72||
</div></div>
<div class="mw-collapsible mw-collapsed">
यस्मात् समुपलभ्यन्ते लिङ्गान्येतानि जीवतः|
यस्मात् समुपलभ्यन्ते लिङ्गान्येतानि जीवतः|
न मृतस्यात्मलिङ्गानि तस्मादाहुर्महर्षयः||७३||
न मृतस्यात्मलिङ्गानि तस्मादाहुर्महर्षयः||७३||
<div class="mw-collapsible-content">
yasmāt samupalabhyantē liṅgānyētāni jīvataḥ|
yasmāt samupalabhyantē liṅgānyētāni jīvataḥ|
yasmAt samupalabhyante li~ggAnyetAni jIvataH|
yasmAt samupalabhyante li~ggAnyetAni jIvataH|
na mRutasyAtmali~ggAni tasmAdAhurmaharShayaH||73||
na mRutasyAtmali~ggAni tasmAdAhurmaharShayaH||73||
</div></div>
<div class="mw-collapsible mw-collapsed">
शरीरं हि गते तस्मिञ् शून्यागारमचेतनम्|
शरीरं हि गते तस्मिञ् शून्यागारमचेतनम्|
पञ्चभूतावशेषत्वात् पञ्चत्वं गतमुच्यते||७४||
पञ्चभूतावशेषत्वात् पञ्चत्वं गतमुच्यते||७४||
<div class="mw-collapsible-content">
śarīraṁ hi gatē tasmiñ śūnyāgāramacētanam|
śarīraṁ hi gatē tasmiñ śūnyāgāramacētanam|
sharIraM hi gate tasmi~j shUnyAgAramacetanam|
sharIraM hi gate tasmi~j shUnyAgAramacetanam|
pa~jcabhUtAvasheShatvAt pa~jcatvaM gatamucyate||74||
pa~jcabhUtAvasheShatvAt pa~jcatvaM gatamucyate||74||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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:
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]
</div>
</div>
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अचेतनं क्रियावच्च मनश्चेतयिता परः|
अचेतनं क्रियावच्च मनश्चेतयिता परः|
युक्तस्य मनसा तस्य निर्दिश्यन्ते विभोः क्रियाः||७५||
युक्तस्य मनसा तस्य निर्दिश्यन्ते विभोः क्रियाः||७५||
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acētanaṁ kriyāvacca manaścētayitā paraḥ|
acētanaṁ kriyāvacca manaścētayitā paraḥ|
acetanaM kriyAvacca manashcetayitA paraH|
acetanaM kriyAvacca manashcetayitA paraH|
yuktasya manasA tasya nirdishyante vibhoH kriyAH||75||
yuktasya manasA tasya nirdishyante vibhoH kriyAH||75||
</div></div>
<div class="mw-collapsible mw-collapsed">
चेतनावान् यतश्चात्मा ततः कर्ता निरुच्यते|
चेतनावान् यतश्चात्मा ततः कर्ता निरुच्यते|
अचेतनत्वाच्च मनः क्रियावदपि नोच्यते||७६||
अचेतनत्वाच्च मनः क्रियावदपि नोच्यते||७६||
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cētanāvān yataścātmā tataḥ kartā nirucyatē|
cētanāvān yataścātmā tataḥ kartā nirucyatē|
cetanAvAn yatashcAtmA tataH kartA nirucyate|
cetanAvAn yatashcAtmA tataH kartA nirucyate|
acetanatvAcca manaH kriyAvadapi nocyate||76||
acetanatvAcca manaH kriyAvadapi nocyate||76||
</div></div>
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]
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.
Thus, the ability to “cause” or “act” resides in the conscious and not in unconscious.
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यथास्वेनात्मनाऽऽत्मानं सर्वः सर्वासु योनिषु|
यथास्वेनात्मनाऽऽत्मानं सर्वः सर्वासु योनिषु|
प्राणैस्तन्त्रयते प्राणी नह्यन्योऽस्त्यस्य तन्त्रकः||७७||
प्राणैस्तन्त्रयते प्राणी नह्यन्योऽस्त्यस्य तन्त्रकः||७७||
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yathāsvēnātmanā''tmānaṁ sarvaḥ sarvāsu yōniṣu|
yathāsvēnātmanā''tmānaṁ sarvaḥ sarvāsu yōniṣu|
yathAsvenAtmanA~a~atmAnaM sarvaH sarvAsu yoniShu|
yathAsvenAtmanA~a~atmAnaM sarvaH sarvAsu yoniShu|
prANaistantrayate prANI nahyanyo~astyasya tantrakaH||77||
prANaistantrayate prANI nahyanyo~astyasya tantrakaH||77||
</div></div>
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वशी तत् कुरुते कर्म यत् कृत्वा फलमश्नुते|
वशी तत् कुरुते कर्म यत् कृत्वा फलमश्नुते|
वशी चेतः समाधत्ते वशी सर्वं निरस्यति||७८||
वशी चेतः समाधत्ते वशी सर्वं निरस्यति||७८||
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vaśī tat kurutē karma yat kr̥tvā phalamaśnutē|
vaśī tat kurutē karma yat kr̥tvā phalamaśnutē|
vashI tat kurute karma yat kRutvA phalamashnute|
vashI tat kurute karma yat kRutvA phalamashnute|
vashI cetaH samAdhatte vashI sarvaM nirasyati||78||
vashI cetaH samAdhatte vashI sarvaM nirasyati||78||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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]
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</div>
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देही सर्वगतोऽप्यात्मा [१] स्वे स्वे संस्पर्शनेन्द्रिये|
देही सर्वगतोऽप्यात्मा [१] स्वे स्वे संस्पर्शनेन्द्रिये|
सर्वाः सर्वाश्रयस्थास्तु नात्माऽतो वेत्ति वेदनाः||७९||
सर्वाः सर्वाश्रयस्थास्तु नात्माऽतो वेत्ति वेदनाः||७९||
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dēhī sarvagatō'pyātmā [1] svē svē saṁsparśanēndriyē|
dēhī sarvagatō'pyātmā [1] svē svē saṁsparśanēndriyē|
dehI sarvagato~apyAtmA [1] sve sve saMsparshanendriye|
dehI sarvagato~apyAtmA [1] sve sve saMsparshanendriye|
sarvAH sarvAshrayasthAstu nAtmA~ato vetti vedanAH||79||
sarvAH sarvAshrayasthAstu nAtmA~ato vetti vedanAH||79||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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]
</div>
</div>
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विभुत्वमत एवास्य यस्मात् सर्वगतो महान्|
विभुत्वमत एवास्य यस्मात् सर्वगतो महान्|
मनसश्च समाधानात् पश्यत्यात्मा तिरस्कृतम्||८०||
मनसश्च समाधानात् पश्यत्यात्मा तिरस्कृतम्||८०||
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vibhutvamata ēvāsya yasmāt sarvagatō mahān|
vibhutvamata ēvāsya yasmāt sarvagatō mahān|
vibhutvamata evAsya yasmAt sarvagato mahAn|
vibhutvamata evAsya yasmAt sarvagato mahAn|
manasashca samAdhAnAt pashyatyAtmA tiraskRutam||80||
manasashca samAdhAnAt pashyatyAtmA tiraskRutam||80||
</div></div>
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नित्यानुबन्धं मनसा देहकर्मानुपातिना|
नित्यानुबन्धं मनसा देहकर्मानुपातिना|
सर्वयोनिगतं विद्यादेकयोनावपि स्थितम्||८१||
सर्वयोनिगतं विद्यादेकयोनावपि स्थितम्||८१||
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nityānubandhaṁ manasā dēhakarmānupātinā|
nityānubandhaṁ manasā dēhakarmānupātinā|
nityAnubandhaM manasA dehakarmAnupAtinA|
nityAnubandhaM manasA dehakarmAnupAtinA|
sarvayonigataM vidyAdekayonAvapi sthitam||81||
sarvayonigataM vidyAdekayonAvapi sthitam||81||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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, in spite 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, in spite 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]
</div>
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आदिर्नास्त्यात्मनः [१] क्षेत्रपारम्पर्यमनादिकम्|
आदिर्नास्त्यात्मनः [१] क्षेत्रपारम्पर्यमनादिकम्|
अतस्तयोरनादित्वात् किं पूर्वमिति नोच्यते||८२||
अतस्तयोरनादित्वात् किं पूर्वमिति नोच्यते||८२||
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ādirnāstyātmanaḥ [1] kṣētrapāramparyamanādikam|
ādirnāstyātmanaḥ [1] kṣētrapāramparyamanādikam|
AdirnAstyAtmanaH [1] kShetrapAramparyamanAdikam|
AdirnAstyAtmanaH [1] kShetrapAramparyamanAdikam|
atastayoranAditvAt kiM pUrvamiti nocyate||82||
atastayoranAditvAt kiM pUrvamiti nocyate||82||
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ज्ञः साक्षीत्युच्यते नाज्ञः साक्षी त्वात्मा यतः स्मृतः|
ज्ञः साक्षीत्युच्यते नाज्ञः साक्षी त्वात्मा यतः स्मृतः|
सर्वे भावा हि सर्वेषां भूतानामात्मसाक्षिकाः||८३||
सर्वे भावा हि सर्वेषां भूतानामात्मसाक्षिकाः||८३||
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jñaḥ sākṣītyucyatē nājñaḥ sākṣī tvātmā yataḥ smr̥taḥ|
jñaḥ sākṣītyucyatē nājñaḥ sākṣī tvātmā yataḥ smr̥taḥ|
j~jaH sAkShItyucyate nAj~jaH sAkShI tvAtmA yataH smRutaH|
j~jaH sAkShItyucyate nAj~jaH sAkShI tvAtmA yataH smRutaH|
sarve bhAvA hi sarveShAM bhUtAnAmAtmasAkShikAH||83||
sarve bhAvA hi sarveShAM bhUtAnAmAtmasAkShikAH||83||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
''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'')
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]
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नैकः कदाचिद्भूतात्मा लक्षणैरुपलभ्यते|
नैकः कदाचिद्भूतात्मा लक्षणैरुपलभ्यते|
विशेषोऽनुपलभ्यस्य तस्य नैकस्य विद्यते||८४||
विशेषोऽनुपलभ्यस्य तस्य नैकस्य विद्यते||८४||
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naikaḥ kadācidbhūtātmā lakṣaṇairupalabhyatē|
naikaḥ kadācidbhūtātmā lakṣaṇairupalabhyatē|
naikaH kadAcidbhUtAtmA lakShaNairupalabhyate|
naikaH kadAcidbhUtAtmA lakShaNairupalabhyate|
visheSho~anupalabhyasya tasya naikasya vidyate||84||
visheSho~anupalabhyasya tasya naikasya vidyate||84||
</div></div>
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संयोगपुरुषस्येष्टो विशेषो वेदनाकृतः|
संयोगपुरुषस्येष्टो विशेषो वेदनाकृतः|
वेदना यत्र नियता विशेषस्तत्र तत्कृतः||८५||
वेदना यत्र नियता विशेषस्तत्र तत्कृतः||८५||
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saṁyōgapuruṣasyēṣṭō viśēṣō vēdanākr̥taḥ|
saṁyōgapuruṣasyēṣṭō viśēṣō vēdanākr̥taḥ|
saMyogapuruShasyeShTo visheSho vedanAkRutaH|
saMyogapuruShasyeShTo visheSho vedanAkRutaH|
vedanA yatra niyatA visheShastatra tatkRutaH||85||
vedanA yatra niyatA visheShastatra tatkRutaH||85||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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]
</div>
</div>
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चिकित्सति भिषक् सर्वास्त्रिकाला वेदना इति|
चिकित्सति भिषक् सर्वास्त्रिकाला वेदना इति|
यया युक्त्या वदन्त्येके सा युक्तिरुपधार्यताम्||८६||
यया युक्त्या वदन्त्येके सा युक्तिरुपधार्यताम्||८६||
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cikitsati bhiṣak sarvāstrikālā vēdanā iti|
cikitsati bhiṣak sarvāstrikālā vēdanā iti|
cikitsati bhiShak sarvAstrikAlA vedanA iti|
cikitsati bhiShak sarvAstrikAlA vedanA iti|
yayA yuktyA vadantyeke sA yuktirupadhAryatAm||86||
yayA yuktyA vadantyeke sA yuktirupadhAryatAm||86||
</div></div>
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पुनस्तच्छिरसः शूलं ज्वरः स पुनरागतः|
पुनस्तच्छिरसः शूलं ज्वरः स पुनरागतः|
पुनः स कासो बलवांश्छर्दिः सा पुनरागता||८७||
पुनः स कासो बलवांश्छर्दिः सा पुनरागता||८७||
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punastacchirasaḥ śūlaṁ jvaraḥ sa punarāgataḥ|
punastacchirasaḥ śūlaṁ jvaraḥ sa punarāgataḥ|
punaḥ sa kāsō balavāṁśchardiḥ sā punarāgatā||87||
punaḥ sa kāsō balavāṁśchardiḥ sā punarāgatā||87||
punastacchirasaH shUlaM jvaraH sa punarAgataH|
punastacchirasaH shUlaM jvaraH sa punarAgataH|
punaH sa kAso balavAMshchardiH sA punarAgatA||87||
punaH sa kAso balavAMshchardiH sA punarAgatA||87||
</div></div>
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एभिः प्रसिद्धवचनैरतीतागमनं मतम्|
एभिः प्रसिद्धवचनैरतीतागमनं मतम्|
कालश्चायमतीतानामर्तीनां पुनरागतः||८८||
कालश्चायमतीतानामर्तीनां पुनरागतः||८८||
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ēbhiḥ prasiddhavacanairatītāgamanaṁ matam|
ēbhiḥ prasiddhavacanairatītāgamanaṁ matam|
ebhiH prasiddhavacanairatItAgamanaM matam|
ebhiH prasiddhavacanairatItAgamanaM matam|
kAlashcAyamatItAnAmartInAM punarAgataH||88||
kAlashcAyamatItAnAmartInAM punarAgataH||88||
</div></div>
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तमर्तिकालमुद्दिश्य भेषजं यत् प्रयुज्यते|
तमर्तिकालमुद्दिश्य भेषजं यत् प्रयुज्यते|
अतीतानां प्रशमनं वेदनानां तदुच्यते||८९||
अतीतानां प्रशमनं वेदनानां तदुच्यते||८९||
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tamartikālamuddiśya bhēṣajaṁ yat prayujyatē|
tamartikālamuddiśya bhēṣajaṁ yat prayujyatē|
tamartikAlamuddishya bheShajaM yat prayujyate|
tamartikAlamuddishya bheShajaM yat prayujyate|
atItAnAM prashamanaM vedanAnAM taducyate||89||
atItAnAM prashamanaM vedanAnAM taducyate||89||
</div></div>
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आपस्ताः पुनरागुर्मा याभिः शस्यं पुरा हतम्|
आपस्ताः पुनरागुर्मा याभिः शस्यं पुरा हतम्|
यथा प्रक्रियते सेतुः प्रतिकर्म तथाऽऽश्रये||९०||
यथा प्रक्रियते सेतुः प्रतिकर्म तथाऽऽश्रये||९०||
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āpastāḥ punarāgurmā yābhiḥ śasyaṁ purā hatam|
āpastāḥ punarāgurmā yābhiḥ śasyaṁ purā hatam|
ApastAH punarAgurmA yAbhiH shasyaM purA hatam|
ApastAH punarAgurmA yAbhiH shasyaM purA hatam|
yathA prakriyate setuH pratikarma tathA~a~ashraye||90||
yathA prakriyate setuH pratikarma tathA~a~ashraye||90||
</div></div>
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पूर्वरूपं विकाराणां दृष्ट्वा प्रादुर्भविष्यताम्|
पूर्वरूपं विकाराणां दृष्ट्वा प्रादुर्भविष्यताम्|
या क्रिया क्रियते सा च वेदनां हन्त्यनागताम्||९१||
या क्रिया क्रियते सा च वेदनां हन्त्यनागताम्||९१||
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pūrvarūpaṁ vikārāṇāṁ dr̥ṣṭvā prādurbhaviṣyatām|
pūrvarūpaṁ vikārāṇāṁ dr̥ṣṭvā prādurbhaviṣyatām|
pUrvarUpaM vikArANAM dRuShTvA prAdurbhaviShyatAm|
pUrvarUpaM vikArANAM dRuShTvA prAdurbhaviShyatAm|
yA kriyA kriyate sA ca vedanAM hantyanAgatAm||91||
yA kriyA kriyate sA ca vedanAM hantyanAgatAm||91||
</div></div>
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पारम्पर्यानबन्धस्तु दुःखानां विनिवर्तते|
पारम्पर्यानबन्धस्तु दुःखानां विनिवर्तते|
सुखहेतूपचारेण सुखं चापि प्रवर्तते||९२||
सुखहेतूपचारेण सुखं चापि प्रवर्तते||९२||
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pāramparyānabandhastu duḥkhānāṁ vinivartatē|
pāramparyānabandhastu duḥkhānāṁ vinivartatē|
pAramparyAnabandhastu duHkhAnAM vinivartate|
pAramparyAnabandhastu duHkhAnAM vinivartate|
sukhahetUpacAreNa sukhaM cApi pravartate||92||
sukhahetUpacAreNa sukhaM cApi pravartate||92||
</div></div>
<div class="mw-collapsible mw-collapsed">
न समा यान्ति वैषम्यं विषमाः समतां न च|
न समा यान्ति वैषम्यं विषमाः समतां न च|
हेतुभिः सदृशा नित्यं जायन्ते देहधातवः||९३||
हेतुभिः सदृशा नित्यं जायन्ते देहधातवः||९३||
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na samā yānti vaiṣamyaṁ viṣamāḥ samatāṁ na ca|
na samā yānti vaiṣamyaṁ viṣamāḥ samatāṁ na ca|
na samA yAnti vaiShamyaM viShamAH samatAM na ca|
na samA yAnti vaiShamyaM viShamAH samatAM na ca|
hetubhiH sadRushA nityaM jAyante dehadhAtavaH||93||
hetubhiH sadRushA nityaM jAyante dehadhAtavaH||93||
</div></div>
<div class="mw-collapsible mw-collapsed">
युक्तिमेतां पुरस्कृत्य त्रिकालां वेदनां भिषक्|
युक्तिमेतां पुरस्कृत्य त्रिकालां वेदनां भिषक्|
हन्तीत्युक्तं चिकित्सा तु नैष्ठिकी या विनोपधाम्||९४||
हन्तीत्युक्तं चिकित्सा तु नैष्ठिकी या विनोपधाम्||९४||
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yuktimētāṁ puraskr̥tya trikālāṁ vēdanāṁ bhiṣak|
yuktimētāṁ puraskr̥tya trikālāṁ vēdanāṁ bhiṣak|
yuktimetAM puraskRutya trikAlAM vedanAM bhiShak|
yuktimetAM puraskRutya trikAlAM vedanAM bhiShak|
hantItyuktaM cikitsA tu naiShThikI yA vinopadhAm||94||
hantItyuktaM cikitsA tu naiShThikI yA vinopadhAm||94||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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.
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]
</div>
</div>
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उपधा हि परो हेतुर्दुःखदुःखाश्रयप्रदः|
उपधा हि परो हेतुर्दुःखदुःखाश्रयप्रदः|
त्यागः सर्वोपधानां च सर्वदुःखव्यपोहकः||९५||
त्यागः सर्वोपधानां च सर्वदुःखव्यपोहकः||९५||
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upadhā hi parō hēturduḥkhaduḥkhāśrayapradaḥ|
upadhā hi parō hēturduḥkhaduḥkhāśrayapradaḥ|
upadhA hi paro heturduHkhaduHkhAshrayapradaH|
upadhA hi paro heturduHkhaduHkhAshrayapradaH|
tyAgaH sarvopadhAnAM ca sarvaduHkhavyapohakaH||95||
tyAgaH sarvopadhAnAM ca sarvaduHkhavyapohakaH||95||
</div></div>
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कोषकारो यथा ह्यंशूनुपादत्ते वधप्रदान् [३] |
कोषकारो यथा ह्यंशूनुपादत्ते वधप्रदान् [३] |
उपादत्ते तथाऽर्थेभ्यस्तृष्णामज्ञः सदाऽऽतुरः||९६||
उपादत्ते तथाऽर्थेभ्यस्तृष्णामज्ञः सदाऽऽतुरः||९६||
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kōṣakārō yathā hyaṁśūnupādattē vadhapradān [3] |
kōṣakārō yathā hyaṁśūnupādattē vadhapradān [3] |
koShakAro yathA hyaMshUnupAdatte vadhapradAn [3] |
koShakAro yathA hyaMshUnupAdatte vadhapradAn [3] |
upAdatte tathA~arthebhyastRuShNAmaj~jaH sadA~a~aturaH||96||
upAdatte tathA~arthebhyastRuShNAmaj~jaH sadA~a~aturaH||96||
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यस्त्वग्निकल्पानर्थाञ् ज्ञो ज्ञात्वा तेभ्यो निवर्तते|
यस्त्वग्निकल्पानर्थाञ् ज्ञो ज्ञात्वा तेभ्यो निवर्तते|
अनारम्भादसंयोगात्तं दुःखं नोपतिष्ठते||९७||
अनारम्भादसंयोगात्तं दुःखं नोपतिष्ठते||९७||
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yastvagnikalpānarthāñ jñō jñātvā tēbhyō nivartatē|
yastvagnikalpānarthāñ jñō jñātvā tēbhyō nivartatē|
yastvagnikalpAnarthA~j j~jo j~jAtvA tebhyo nivartate|
yastvagnikalpAnarthA~j j~jo j~jAtvA tebhyo nivartate|
anArambhAdasaMyogAttaM duHkhaM nopatiShThate||97||
anArambhAdasaMyogAttaM duHkhaM nopatiShThate||97||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Absolute eradication of miseries is obtained by the elimination of desires. Desire is the root cause of all miseries. Elimination of desires leads to the eradication of all miseries. A silk worm provides for itself suicidal threads. So, does an ignorant person. Bound by worldly miseries, he provides for himself desires arising out of the various objects. A wise person who abstains from the objects of senses, considering them as dangerous as burning fire, does not subject himself to any wishful acts and attachments with the result that miseries never overcome him. [94-97]
Absolute eradication of miseries is obtained by the elimination of desires. Desire is the root cause of all miseries. Elimination of desires leads to the eradication of all miseries. A silk worm provides for itself suicidal threads. So, does an ignorant person. Bound by worldly miseries, he provides for himself desires arising out of the various objects. A wise person who abstains from the objects of senses, considering them as dangerous as burning fire, does not subject himself to any wishful acts and attachments with the result that miseries never overcome him. [94-97]
==== Basic causes of miseries in life====
==== Basic causes of miseries in life====
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धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्|
धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्|
असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||९८||
असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||९८||
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dhīdhr̥tismr̥tivibhraṁśaḥ samprāptiḥ kālakarmaṇām|
dhīdhr̥tismr̥tivibhraṁśaḥ samprāptiḥ kālakarmaṇām|
dhIdhRutismRutivibhraMshaH samprAptiH kAlakarmaNAm|
dhIdhRutismRutivibhraMshaH samprAptiH kAlakarmaNAm|
asAtmyArthAgamashceti j~jAtavyA duHkhahetavaH||98||
asAtmyArthAgamashceti j~jAtavyA duHkhahetavaH||98||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
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]
</div>
</div>
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विषमाभिनिवेशो यो नित्यानित्ये हिताहिते|
विषमाभिनिवेशो यो नित्यानित्ये हिताहिते|
ज्ञेयः स बुद्धिविभ्रंशः समं बुद्धिर्हि पश्यति||९९||
ज्ञेयः स बुद्धिविभ्रंशः समं बुद्धिर्हि पश्यति||९९||
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viṣamābhinivēśō yō nityānityē hitāhitē|
viṣamābhinivēśō yō nityānityē hitāhitē|
viShamAbhinivesho yo nityAnitye hitAhite|
viShamAbhinivesho yo nityAnitye hitAhite|
j~jeyaH sa buddhivibhraMshaH samaM buddhirhi pashyati||99||
j~jeyaH sa buddhivibhraMshaH samaM buddhirhi pashyati||99||
</div></div>
If something eternal is viewed as ephemeral and something harmful as useful, and vice versa, this is indicative of the impairment of intellect. For, the normal intellect views things as they are. [99]
If something eternal is viewed as ephemeral and something harmful as useful, and vice versa, this is indicative of the impairment of intellect. For, the normal intellect views things as they are. [99]
<div class="mw-collapsible mw-collapsed">
विषयप्रवणं सत्त्वं धृतिभ्रंशान्न शक्यते|
विषयप्रवणं सत्त्वं धृतिभ्रंशान्न शक्यते|
नियन्तुमहितादर्थाद्धृतिर्हि नियमात्मिका||१००||
नियन्तुमहितादर्थाद्धृतिर्हि नियमात्मिका||१००||
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viṣayapravaṇaṁ sattvaṁ dhr̥tibhraṁśānna śakyatē|
viṣayapravaṇaṁ sattvaṁ dhr̥tibhraṁśānna śakyatē|
viShayapravaNaM sattvaM dhRutibhraMshAnna shakyate|
viShayapravaNaM sattvaM dhRutibhraMshAnna shakyate|
niyantumahitAdarthAddhRutirhi niyamAtmikA||100||
niyantumahitAdarthAddhRutirhi niyamAtmikA||100||
</div></div>
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]
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तत्त्वज्ञाने स्मृतिर्यस्य रजोमोहावृतात्मनः|
तत्त्वज्ञाने स्मृतिर्यस्य रजोमोहावृतात्मनः|
भ्रश्यते स स्मृतिभ्रंशः स्मर्तव्यं हि स्मृतौ स्थितम्||१०१||
भ्रश्यते स स्मृतिभ्रंशः स्मर्तव्यं हि स्मृतौ स्थितम्||१०१||
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tattvajñānē smr̥tiryasya rajōmōhāvr̥tātmanaḥ|
tattvajñānē smr̥tiryasya rajōmōhāvr̥tātmanaḥ|
bhraśyatē sa smr̥tibhraṁśaḥ smartavyaṁ hi smr̥tau sthitam||101||
bhraśyatē sa smr̥tibhraṁśaḥ smartavyaṁ hi smr̥tau sthitam||101||
tattvaj~jAne smRutiryasya rajomohAvRutAtmanaH|
tattvaj~jAne smRutiryasya rajomohAvRutAtmanaH|
bhrashyate sa smRutibhraMshaH smartavyaM hi smRutau sthitam||101||
bhrashyate sa smRutibhraMshaH smartavyaM hi smRutau sthitam||101||
</div></div>
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]
==== ''Prajnparadha'' (intellectual defect) and its consequences ====
==== ''Prajnparadha'' (intellectual defect) and its consequences ====
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धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम्|
धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम्|
प्रज्ञापराधं तं विद्यात् सर्वदोषप्रकोपणम्||१०२||
प्रज्ञापराधं तं विद्यात् सर्वदोषप्रकोपणम्||१०२||
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dhīdhr̥tismr̥tivibhraṣṭaḥ karma yat kurutē'śubham|
dhīdhr̥tismr̥tivibhraṣṭaḥ karma yat kurutē'śubham|
dhIdhRutismRutivibhraShTaH karma yat kurute~ashubham|
dhIdhRutismRutivibhraShTaH karma yat kurute~ashubham|
praj~jAparAdhaM taM vidyAt sarvadoShaprakopaNam||102||
praj~jAparAdhaM taM vidyAt sarvadoShaprakopaNam||102||
</div></div>
<div class="mw-collapsible mw-collapsed">
उदीरणं गतिमतामुदीर्णानां च निग्रहः|
उदीरणं गतिमतामुदीर्णानां च निग्रहः|
सेवनं साहसानां च नारीणां चातिसेवनम्||१०३||
सेवनं साहसानां च नारीणां चातिसेवनम्||१०३||
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udīraṇaṁ gatimatāmudīrṇānāṁ ca nigrahaḥ|
udīraṇaṁ gatimatāmudīrṇānāṁ ca nigrahaḥ|
udIraNaM gatimatAmudIrNAnAM ca nigrahaH|
udIraNaM gatimatAmudIrNAnAM ca nigrahaH|
sevanaM sAhasAnAM ca nArINAM cAtisevanam||103||
sevanaM sAhasAnAM ca nArINAM cAtisevanam||103||
</div></div>
<div class="mw-collapsible mw-collapsed">
कर्मकालातिपातश्च मिथ्यारम्भश्च कर्मणाम्|
कर्मकालातिपातश्च मिथ्यारम्भश्च कर्मणाम्|
विनयाचारलोपश्च पूज्यानां चाभिधर्षणम्||१०४||
विनयाचारलोपश्च पूज्यानां चाभिधर्षणम्||१०४||
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karmakālātipātaśca mithyārambhaśca karmaṇām|
karmakālātipātaśca mithyārambhaśca karmaṇām|
karmakAlAtipAtashca mithyArambhashca karmaNAm|
karmakAlAtipAtashca mithyArambhashca karmaNAm|
vinayAcAralopashca pUjyAnAM cAbhidharShaNam||104||
vinayAcAralopashca pUjyAnAM cAbhidharShaNam||104||
</div></div>
<div class="mw-collapsible mw-collapsed">
ज्ञातानां स्वयमर्थानामहितानां निषेवणम्|
ज्ञातानां स्वयमर्थानामहितानां निषेवणम्|
परमौन्मादिकानां च प्रत्ययानां निषेवणम्||१०५||
परमौन्मादिकानां च प्रत्ययानां निषेवणम्||१०५||
<div class="mw-collapsible-content">
jñātānāṁ svayamarthānāmahitānāṁ niṣēvaṇam|
jñātānāṁ svayamarthānāmahitānāṁ niṣēvaṇam|
j~jAtAnAM svayamarthAnAmahitAnAM niShevaNam|
j~jAtAnAM svayamarthAnAmahitAnAM niShevaNam|
paramaunmAdikAnAM ca pratyayAnAM niShevaNam||105||
paramaunmAdikAnAM ca pratyayAnAM niShevaNam||105||
</div></div>
<div class="mw-collapsible mw-collapsed">
अकालादेशसञ्चारौ मैत्री सङ्क्लिष्टकर्मभिः|
अकालादेशसञ्चारौ मैत्री सङ्क्लिष्टकर्मभिः|
इन्द्रियोपक्रमोक्तस्य सद्वृत्तस्य च वर्जनम्||१०६||
इन्द्रियोपक्रमोक्तस्य सद्वृत्तस्य च वर्जनम्||१०६||
<div class="mw-collapsible-content">
akālādēśasañcārau maitrī saṅkliṣṭakarmabhiḥ|
akālādēśasañcārau maitrī saṅkliṣṭakarmabhiḥ|
akAlAdeshasa~jcArau maitrI sa~gkliShTakarmabhiH|
akAlAdeshasa~jcArau maitrI sa~gkliShTakarmabhiH|
indriyopakramoktasya sadvRuttasya ca varjanam||106||
indriyopakramoktasya sadvRuttasya ca varjanam||106||
</div></div>
<div class="mw-collapsible mw-collapsed">
ईर्ष्यामानभयक्रोधलोभमोहमदभ्रमाः|
ईर्ष्यामानभयक्रोधलोभमोहमदभ्रमाः|
तज्जं वा कर्म यत् क्लिष्टं क्लिष्टं यद्देहकर्म च||१०७||
तज्जं वा कर्म यत् क्लिष्टं क्लिष्टं यद्देहकर्म च||१०७||
<div class="mw-collapsible-content">
īrṣyāmānabhayakrōdhalōbhamōhamadabhramāḥ|
īrṣyāmānabhayakrōdhalōbhamōhamadabhramāḥ|
IrShyAmAnabhayakrodhalobhamohamadabhramAH|
IrShyAmAnabhayakrodhalobhamohamadabhramAH|
tajjaM vA karma yat kliShTaM kliShTaM yaddehakarma ca||107||
tajjaM vA karma yat kliShTaM kliShTaM yaddehakarma ca||107||
</div></div>
<div class="mw-collapsible mw-collapsed">
यच्चान्यदीदृशं कर्म रजोमोहसमुत्थितम्|
यच्चान्यदीदृशं कर्म रजोमोहसमुत्थितम्|
प्रज्ञापराधं तं शिष्टा ब्रुवते व्याधिकारणम् [१] ||१०८||
प्रज्ञापराधं तं शिष्टा ब्रुवते व्याधिकारणम् [१] ||१०८||
<div class="mw-collapsible-content">
yaccānyadīdr̥śaṁ karma rajōmōhasamutthitam|
yaccānyadīdr̥śaṁ karma rajōmōhasamutthitam|
yaccAnyadIdRushaM karma rajomohasamutthitam|
yaccAnyadIdRushaM karma rajomohasamutthitam|
praj~jAparAdhaM taM shiShTA bruvate vyAdhikAraNam [1] ||108||
praj~jAparAdhaM taM shiShTA bruvate vyAdhikAraNam [1] ||108||
</div></div>
<div style="text-align:justify;">
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When a person’s ''dhi'' (ability to comprehend), ''dhriti'' (controlling power), and ''smriti'' (power to recall memories, or reminisce) get impaired, he performs inauspicious deeds that lead to aggravation of all ''doshas''. This is called ''pragyaparadha'' (mistake of the intellect, knowingly committing crime or unwholesome/sinful acts).
When a person’s ''dhi'' (ability to comprehend), ''dhriti'' (controlling power), and ''smriti'' (power to recall memories, or reminisce) get impaired, he performs inauspicious deeds that lead to aggravation of all ''doshas''. This is called ''pragyaparadha'' (mistake of the intellect, knowingly committing crime or unwholesome/sinful acts).
Forcible stimulation of natural urges and suppression of the manifested ones, exhibition of undue strength, over indulgence in sexual acts, negligence of the time and method of administering of treatment (i.e. non utilization, excessive utilization, and impaired utilization of therapies), initiation of action in improper time, loss of modesty and good conduct, disrespecting those that deserve respect, enjoyment of harmful objects, resorting to the factors that are responsible for the causation of madness, scant regard to temporal or local propriety (e.g., doing things that are out of place or out of season), friendship with persons of bad character, avoidance of healthy activities described in ''sadvritta'' or harboring malice, vanity, fear, anger, greed, ignorance, intoxication and bewilderment or bad actions arising out of any of them, and/or physical evil acts arising out of rajas and ''tamas'' constitute ''pragyaparadha'', the root cause of several diseases told by learned seers of [[Ayurveda]]. [102-108]
Forcible stimulation of natural urges and suppression of the manifested ones, exhibition of undue strength, over indulgence in sexual acts, negligence of the time and method of administering of treatment (i.e. non utilization, excessive utilization, and impaired utilization of therapies), initiation of action in improper time, loss of modesty and good conduct, disrespecting those that deserve respect, enjoyment of harmful objects, resorting to the factors that are responsible for the causation of madness, scant regard to temporal or local propriety (e.g., doing things that are out of place or out of season), friendship with persons of bad character, avoidance of healthy activities described in ''sadvritta'' or harboring malice, vanity, fear, anger, greed, ignorance, intoxication and bewilderment or bad actions arising out of any of them, and/or physical evil acts arising out of rajas and ''tamas'' constitute ''pragyaparadha'', the root cause of several diseases told by learned seers of [[Ayurveda]]. [102-108]
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बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|
बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|
प्रज्ञापराधं जानीयान्मनसो गोचरं हि तत्||१०९||
प्रज्ञापराधं जानीयान्मनसो गोचरं हि तत्||१०९||
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buddhyā viṣamavijñānaṁ viṣamaṁ ca pravartanam|
buddhyā viṣamavijñānaṁ viṣamaṁ ca pravartanam|
buddhyA viShamavij~jAnaM viShamaM ca pravartanam|
buddhyA viShamavij~jAnaM viShamaM ca pravartanam|
praj~jAparAdhaM jAnIyAnmanaso gocaraM hi tat||109||
praj~jAparAdhaM jAnIyAnmanaso gocaraM hi tat||109||
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<div style="text-align:justify;">
Understanding the subjects in improper way due to the impairment of intellect and, at the same time, executing this improper knowledge in the wrong way is also termed as ''pragyaparadha'' which makes improper cognition of ''manasa'', ''indriyas'' with their objects and subjects. [109]
Understanding the subjects in improper way due to the impairment of intellect and, at the same time, executing this improper knowledge in the wrong way is also termed as ''pragyaparadha'' which makes improper cognition of ''manasa'', ''indriyas'' with their objects and subjects. [109]
==== Importance of ''Kala'' (time factor)====
==== Importance of ''Kala'' (time factor)====
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निर्दिष्टा कालसम्प्राप्तिर्व्याधीनां व्याधिसङ्ग्रहे|
निर्दिष्टा कालसम्प्राप्तिर्व्याधीनां व्याधिसङ्ग्रहे|
चयप्रकोपप्रशमाः पित्तादीनां यथा पुरा||११०||
चयप्रकोपप्रशमाः पित्तादीनां यथा पुरा||११०||
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nirdiṣṭā kālasamprāptirvyādhīnāṁ vyādhisaṅgrahē|
nirdiṣṭā kālasamprāptirvyādhīnāṁ vyādhisaṅgrahē|
nirdiShTA kAlasamprAptirvyAdhInAM vyAdhisa~ggrahe|
nirdiShTA kAlasamprAptirvyAdhInAM vyAdhisa~ggrahe|
cayaprakopaprashamAH pittAdInAM yathA purA||110||
cayaprakopaprashamAH pittAdInAM yathA purA||110||
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मिथ्यातिहीनलिङ्गाश्च वर्षान्ता रोगहेतवः|
मिथ्यातिहीनलिङ्गाश्च वर्षान्ता रोगहेतवः|
जीर्णभुक्तप्रजीर्णान्नकालाकालस्थितिश्च [१] या||१११||
जीर्णभुक्तप्रजीर्णान्नकालाकालस्थितिश्च [१] या||१११||
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mithyātihīnaliṅgāśca varṣāntā rōgahētavaḥ|
mithyātihīnaliṅgāśca varṣāntā rōgahētavaḥ|
mithyAtihInali~ggAshca varShAntA rogahetavaH|
mithyAtihInali~ggAshca varShAntA rogahetavaH|
jIrNabhuktaprajIrNAnnakAlAkAlasthitishca [1] yA||111||
jIrNabhuktaprajIrNAnnakAlAkAlasthitishca [1] yA||111||
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पूर्वमध्यापराह्णाश्च रात्र्या यामास्त्रयश्च ये|
पूर्वमध्यापराह्णाश्च रात्र्या यामास्त्रयश्च ये|
एषु कालेषु नियता ये रोगास्ते च कालजाः||११२||
एषु कालेषु नियता ये रोगास्ते च कालजाः||११२||
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pūrvamadhyāparāhṇāśca rātryā yāmāstrayaśca yē|
pūrvamadhyāparāhṇāśca rātryā yāmāstrayaśca yē|
pUrvamadhyAparAhNAshca rAtryA yAmAstrayashca ye|
pUrvamadhyAparAhNAshca rAtryA yAmAstrayashca ye|
eShu kAleShu niyatA ye rogAste ca kAlajAH||112||
eShu kAleShu niyatA ye rogAste ca kAlajAH||112||
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Ailments due to the advent of the season are already described in Sutra 17:114. It has been explained there, how ''pitta'' and other ''doshas'' get accumulated, aggravated and alleviated (depending on seasonal variation).
Ailments due to the advent of the season are already described in Sutra 17:114. It has been explained there, how ''pitta'' and other ''doshas'' get accumulated, aggravated and alleviated (depending on seasonal variation).
This category includes causative factors of diseases marked by wrong manifestation, over manifestation and under manifestation of their symptoms during seasons ending with the rains; during various stages of digestion viz. time of final digestion, time of intake of food and time of initial digestion; during different times of the day, viz. forenoon, mid-day and afternoon and during different hours of the night, viz. pre-midnight, midnight and post mid night. Diseases which as a rule manifest themselves during these times are also known as ''kalaja'' diseases. [110-112]
This category includes causative factors of diseases marked by wrong manifestation, over manifestation and under manifestation of their symptoms during seasons ending with the rains; during various stages of digestion viz. time of final digestion, time of intake of food and time of initial digestion; during different times of the day, viz. forenoon, mid-day and afternoon and during different hours of the night, viz. pre-midnight, midnight and post mid night. Diseases which as a rule manifest themselves during these times are also known as ''kalaja'' diseases. [110-112]
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अन्येद्युष्को द्व्यहग्राही तृतीयकचतुर्थकौ|
अन्येद्युष्को द्व्यहग्राही तृतीयकचतुर्थकौ|
स्वे स्वे काले प्रवर्तन्ते काले ह्येषां बलागमः||११३||
स्वे स्वे काले प्रवर्तन्ते काले ह्येषां बलागमः||११३||
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anyēdyuṣkō dvyahagrāhī tr̥tīyakacaturthakau|
anyēdyuṣkō dvyahagrāhī tr̥tīyakacaturthakau|
anyedyuShko dvyahagrAhI tRutIyakacaturthakau|
anyedyuShko dvyahagrAhI tRutIyakacaturthakau|
sve sve kAle pravartante kAle hyeShAM balAgamaH||113||
sve sve kAle pravartante kAle hyeShAM balAgamaH||113||
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Diseases like ''anyedyska'' (quotidian fever which occurs at a fixed time every day), ''dvyahagrahi'' (reverse quotidian fever), ''tritiyaka'' (tertian fever which occurs at an interval of one day) and ''chaturthaka'' (quartan fever which occurs at an interval of two days) manifest themselves at fixed hours in as much as they get strength only at such hours. [113]
Diseases like ''anyedyska'' (quotidian fever which occurs at a fixed time every day), ''dvyahagrahi'' (reverse quotidian fever), ''tritiyaka'' (tertian fever which occurs at an interval of one day) and ''chaturthaka'' (quartan fever which occurs at an interval of two days) manifest themselves at fixed hours in as much as they get strength only at such hours. [113]
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एते चान्ये [६] च ये केचित् कालजा विविधा गदाः|
एते चान्ये [६] च ये केचित् कालजा विविधा गदाः|
अनागते चिकित्स्यास्ते बलकालौ विजानता||११४||
अनागते चिकित्स्यास्ते बलकालौ विजानता||११४||
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ētē cānyē [6] ca yē kēcit kālajā vividhā gadāḥ|
ētē cānyē [6] ca yē kēcit kālajā vividhā gadāḥ|
ete cAnye [6] ca ye kecit kAlajA vividhA gadAH|
ete cAnye [6] ca ye kecit kAlajA vividhA gadAH|
anAgate cikitsyAste balakAlau vijAnatA||114||
anAgate cikitsyAste balakAlau vijAnatA||114||
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A physician acquainted with the knowledge of ''dosha bala'' and ''kala bala'' should treat this and other similar diseases prior to their actual manifestations. [114]
A physician acquainted with the knowledge of ''dosha bala'' and ''kala bala'' should treat this and other similar diseases prior to their actual manifestations. [114]
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कालस्य परिणामेन जरामृत्युनिमित्तजाः|
कालस्य परिणामेन जरामृत्युनिमित्तजाः|
रोगाः स्वाभाविका दृष्टाः स्वभावो निष्प्रतिक्रियः||११५||
रोगाः स्वाभाविका दृष्टाः स्वभावो निष्प्रतिक्रियः||११५||
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kālasya pariṇāmēna jarāmr̥tyunimittajāḥ|
kālasya pariṇāmēna jarāmr̥tyunimittajāḥ|
kAlasya pariNAmena jarAmRutyunimittajAH|
kAlasya pariNAmena jarAmRutyunimittajAH|
rogAH svAbhAvikA dRuShTAH svabhAvo niShpratikriyaH||115||
rogAH svAbhAvikA dRuShTAH svabhAvo niShpratikriyaH||115||
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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]
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) ====
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निर्दिष्टं दैवशब्देन कर्म यत् पौर्वदेहिकम्|
निर्दिष्टं दैवशब्देन कर्म यत् पौर्वदेहिकम्|
हेतुस्तदपि कालेन रोगाणामुपलभ्यते||११६||
हेतुस्तदपि कालेन रोगाणामुपलभ्यते||११६||
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nirdiṣṭaṁ daivaśabdēna karma yat paurvadēhikam|
nirdiṣṭaṁ daivaśabdēna karma yat paurvadēhikam|
nirdiShTaM daivashabdena karma yat paurvadehikam|
nirdiShTaM daivashabdena karma yat paurvadehikam|
hetustadapi kAlena rogANAmupalabhyate||116||
hetustadapi kAlena rogANAmupalabhyate||116||
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The deeds performed in the previous life or past time are known as ''daiva'' (fate) also constitutes in due course causative factors for the manifestation of diseases. [116] In other words it could be also said that some causes do not produce disease at the same time because they have less strength (''karmaja roga'').
The deeds performed in the previous life or past time are known as ''daiva'' (fate) also constitutes in due course causative factors for the manifestation of diseases. [116] In other words it could be also said that some causes do not produce disease at the same time because they have less strength (''karmaja roga'').
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न हि कर्म महत् किञ्चित् फलं यस्य न भुज्यते|
न हि कर्म महत् किञ्चित् फलं यस्य न भुज्यते|
क्रियाघ्नाः कर्मजा रोगाः प्रशमं यान्ति तत्क्षयात्||११७||
क्रियाघ्नाः कर्मजा रोगाः प्रशमं यान्ति तत्क्षयात्||११७||
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na hi karma mahat kiñcit phalaṁ yasya na bhujyatē|
na hi karma mahat kiñcit phalaṁ yasya na bhujyatē|
na hi karma mahat ki~jcit phalaM yasya na bhujyate|
na hi karma mahat ki~jcit phalaM yasya na bhujyate|
kriyAghnAH karmajA rogAH prashamaM yAnti tatkShayAt||117||
kriyAghnAH karmajA rogAH prashamaM yAnti tatkShayAt||117||
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There is no such major action/deed (performed in the previous life/past time) which does not lead to the corresponding results. Diseases arising out of such actions/deeds are not amenable to any therapeutic measures. They are cured only after the effects of past actions/deeds are exhausted i.e. fully enjoyed. [117]
There is no such major action/deed (performed in the previous life/past time) which does not lead to the corresponding results. Diseases arising out of such actions/deeds are not amenable to any therapeutic measures. They are cured only after the effects of past actions/deeds are exhausted i.e. fully enjoyed. [117]
==== ''Asatmya indriyartha samyoga'' (improper use of senses) ====
==== ''Asatmya indriyartha samyoga'' (improper use of senses) ====
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अत्युग्रशब्दश्रवणाच्छ्रवणात् सर्वशो न च|
अत्युग्रशब्दश्रवणाच्छ्रवणात् सर्वशो न च|
शब्दानां चातिहीनानां भवन्ति श्रवणाज्जडाः||११८||
शब्दानां चातिहीनानां भवन्ति श्रवणाज्जडाः||११८||
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atyugraśabdaśravaṇācchravaṇāt sarvaśō na ca|
atyugraśabdaśravaṇācchravaṇāt sarvaśō na ca|
atyugrashabdashravaNAcchravaNAt sarvasho na ca|
atyugrashabdashravaNAcchravaNAt sarvasho na ca|
shabdAnAM cAtihInAnAM bhavanti shravaNAjjaDAH||118||
shabdAnAM cAtihInAnAM bhavanti shravaNAjjaDAH||118||
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परुषोद्भीषणाशस्ताप्रियव्यसनसूचकैः|
परुषोद्भीषणाशस्ताप्रियव्यसनसूचकैः|
शब्दैः श्रवणसंयोगो मिथ्यासंयोग उच्यते||११९||
शब्दैः श्रवणसंयोगो मिथ्यासंयोग उच्यते||११९||
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paruṣōdbhīṣaṇāśastāpriyavyasanasūcakaiḥ|
paruṣōdbhīṣaṇāśastāpriyavyasanasūcakaiḥ|
paruShodbhIShaNAshastApriyavyasanasUcakaiH|
paruShodbhIShaNAshastApriyavyasanasUcakaiH|
shabdaiH shravaNasaMyogo mithyAsaMyoga ucyate||119||
shabdaiH shravaNasaMyogo mithyAsaMyoga ucyate||119||
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असंस्पर्शोऽतिसंस्पर्शो हीनसंस्पर्श एव च|
असंस्पर्शोऽतिसंस्पर्शो हीनसंस्पर्श एव च|
स्पृश्यानां सङ्ग्रहेणोक्तः स्पर्शनेन्द्रियबाधकः||१२०||
स्पृश्यानां सङ्ग्रहेणोक्तः स्पर्शनेन्द्रियबाधकः||१२०||
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asaṁsparśō'tisaṁsparśō hīnasaṁsparśa ēva ca|
asaṁsparśō'tisaṁsparśō hīnasaṁsparśa ēva ca|
asaMsparsho~atisaMsparsho hInasaMsparsha eva ca|
asaMsparsho~atisaMsparsho hInasaMsparsha eva ca|
spRushyAnAM sa~ggraheNoktaH sparshanendriyabAdhakaH||120||
spRushyAnAM sa~ggraheNoktaH sparshanendriyabAdhakaH||120||
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यो भूतविषवातानामकालेनागतश्च यः|
यो भूतविषवातानामकालेनागतश्च यः|
स्नेहशीतोष्णसंस्पर्शो मिथ्यायोग स उच्यते||१२१||
स्नेहशीतोष्णसंस्पर्शो मिथ्यायोग स उच्यते||१२१||
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yō bhūtaviṣavātānāmakālēnāgataśca yaḥ|
yō bhūtaviṣavātānāmakālēnāgataśca yaḥ|
yo bhUtaviShavAtAnAmakAlenAgatashca yaH|
yo bhUtaviShavAtAnAmakAlenAgatashca yaH|
snehashItoShNasaMsparsho mithyAyoga sa ucyate||121||
snehashItoShNasaMsparsho mithyAyoga sa ucyate||121||
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रूपाणां भास्वतां दृष्टिर्विनश्यत्यतिदर्शनात्|
रूपाणां भास्वतां दृष्टिर्विनश्यत्यतिदर्शनात्|
दर्शनाच्चातिसूक्ष्माणां सर्वशश्चाप्यदर्शनात्||१२२||
दर्शनाच्चातिसूक्ष्माणां सर्वशश्चाप्यदर्शनात्||१२२||
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rūpāṇāṁ bhāsvatāṁ dr̥ṣṭirvinaśyatyatidarśanāt|
rūpāṇāṁ bhāsvatāṁ dr̥ṣṭirvinaśyatyatidarśanāt|
rUpANAM bhAsvatAM dRuShTirvinashyatyatidarshanAt|
rUpANAM bhAsvatAM dRuShTirvinashyatyatidarshanAt|
darshanAccAtisUkShmANAM sarvashashcApyadarshanAt||122||
darshanAccAtisUkShmANAM sarvashashcApyadarshanAt||122||
</div></div>
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द्विष्टभैरवबीभत्सदूरातिश्लिष्टदर्शनात् [१] |
द्विष्टभैरवबीभत्सदूरातिश्लिष्टदर्शनात् [१] |
तामसानां च रूपाणां मिथ्यासंयोग उच्यते||१२३||
तामसानां च रूपाणां मिथ्यासंयोग उच्यते||१२३||
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dviṣṭabhairavabībhatsadūrātiśliṣṭadarśanāt [1] |
dviṣṭabhairavabībhatsadūrātiśliṣṭadarśanāt [1] |
dviShTabhairavabIbhatsadUrAtishliShTadarshanAt [1] |
dviShTabhairavabIbhatsadUrAtishliShTadarshanAt [1] |
tAmasAnAM ca rUpANAM mithyAsaMyoga ucyate||123||
tAmasAnAM ca rUpANAM mithyAsaMyoga ucyate||123||
</div></div>
<div class="mw-collapsible mw-collapsed">
अत्यादानमनादानमोकसात्म्यादिभिश्च यत्|
अत्यादानमनादानमोकसात्म्यादिभिश्च यत्|
रसानां विषमादानमल्पादानं च दूषणम्||१२४||
रसानां विषमादानमल्पादानं च दूषणम्||१२४||
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atyādānamanādānamōkasātmyādibhiśca yat|
atyādānamanādānamōkasātmyādibhiśca yat|
atyAdAnamanAdAnamokasAtmyAdibhishca yat|
atyAdAnamanAdAnamokasAtmyAdibhishca yat|
rasAnAM viShamAdAnamalpAdAnaM ca dUShaNam||124||
rasAnAM viShamAdAnamalpAdAnaM ca dUShaNam||124||
</div></div>
<div class="mw-collapsible mw-collapsed">
अतिमृद्वतितीक्ष्णानां गन्धानामुपसेवनम्|
अतिमृद्वतितीक्ष्णानां गन्धानामुपसेवनम्|
असेवनं सर्वशश्च घ्राणेन्द्रियविनाशनम्||१२५||
असेवनं सर्वशश्च घ्राणेन्द्रियविनाशनम्||१२५||
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atimr̥dvatitīkṣṇānāṁ gandhānāmupasēvanam|
atimr̥dvatitīkṣṇānāṁ gandhānāmupasēvanam|
atimRudvatitIkShNAnAM gandhAnAmupasevanam|
atimRudvatitIkShNAnAM gandhAnAmupasevanam|
asevanaM sarvashashca ghrANendriyavinAshanam||125||
asevanaM sarvashashca ghrANendriyavinAshanam||125||
</div></div>
<div class="mw-collapsible mw-collapsed">
पूतिभूतविषद्विष्टा गन्धा ये चाप्यनार्तवाः|
पूतिभूतविषद्विष्टा गन्धा ये चाप्यनार्तवाः|
तैर्गन्धैर्घ्राणसंयोगो मिथ्यायोगः स उच्यते||१२६||
तैर्गन्धैर्घ्राणसंयोगो मिथ्यायोगः स उच्यते||१२६||
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pūtibhūtaviṣadviṣṭā gandhā yē cāpyanārtavāḥ|
pūtibhūtaviṣadviṣṭā gandhā yē cāpyanārtavāḥ|
pUtibhUtaviShadviShTA gandhA ye cApyanArtavAH|
pUtibhUtaviShadviShTA gandhA ye cApyanArtavAH|
tairgandhairghrANasaMyogo mithyAyogaH sa ucyate||126||
tairgandhairghrANasaMyogo mithyAyogaH sa ucyate||126||
</div></div>
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इत्यसात्म्यार्थसंयोगस्त्रिविधो दोषकोपनः|
इत्यसात्म्यार्थसंयोगस्त्रिविधो दोषकोपनः|
असात्म्यमिति तद्विद्याद्यन्न याति सहात्मताम्||१२७||
असात्म्यमिति तद्विद्याद्यन्न याति सहात्मताम्||१२७||
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ityasātmyārthasaṁyōgastrividhō dōṣakōpanaḥ|
ityasātmyārthasaṁyōgastrividhō dōṣakōpanaḥ|
ityasAtmyArthasaMyogastrividho doShakopanaH|
ityasAtmyArthasaMyogastrividho doShakopanaH|
asAtmyamiti tadvidyAdyanna yAti sahAtmatAm||127||
asAtmyamiti tadvidyAdyanna yAti sahAtmatAm||127||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
The auditory sense faculty is impaired by the hearing of excessively loud or low sound (even by not hearing excessively loud sound) or by the absolute non – utilization of this sense faculty. Auditory contact with sounds indicating roughness, terror, inauspiciousness, distate and misery constitute the wrong utilization of the auditory sense organ.
The auditory sense faculty is impaired by the hearing of excessively loud or low sound (even by not hearing excessively loud sound) or by the absolute non – utilization of this sense faculty. Auditory contact with sounds indicating roughness, terror, inauspiciousness, distate and misery constitute the wrong utilization of the auditory sense organ.
These are the three types of unwholesome contact of sense with their respective objects which aggravate the ''doshas''. A thing which is not conducive to the body is regarded as asatmya or unwholesome and which becomes responsible to provoke all the ''doshas''. [118-127]
These are the three types of unwholesome contact of sense with their respective objects which aggravate the ''doshas''. A thing which is not conducive to the body is regarded as asatmya or unwholesome and which becomes responsible to provoke all the ''doshas''. [118-127]
</div>
</div>
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मिथ्यातिहीनयोगेभ्यो यो व्याधिरुपजायते|
मिथ्यातिहीनयोगेभ्यो यो व्याधिरुपजायते|
शब्दादीनां स विज्ञेयो व्याधिरैन्द्रियको बुधैः||१२८||
शब्दादीनां स विज्ञेयो व्याधिरैन्द्रियको बुधैः||१२८||
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mithyātihīnayōgēbhyō yō vyādhirupajāyatē|
mithyātihīnayōgēbhyō yō vyādhirupajāyatē|
mithyAtihInayogebhyo yo vyAdhirupajAyate|
mithyAtihInayogebhyo yo vyAdhirupajAyate|
shabdAdInAM sa vij~jeyo vyAdhiraindriyako budhaiH||128||
shabdAdInAM sa vij~jeyo vyAdhiraindriyako budhaiH||128||
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When a disease is caused by wrong utilization, excessive, utilization and inadequate utilization (non – utilization) of sense faculties, viz. auditory etc, it is known as ''Aindriyaka''(sensorial diseases) i.e. a disease caused by the impairment of senses. [128]
When a disease is caused by wrong utilization, excessive, utilization and inadequate utilization (non – utilization) of sense faculties, viz. auditory etc, it is known as ''Aindriyaka''(sensorial diseases) i.e. a disease caused by the impairment of senses. [128]
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वेदनानामशान्तानामित्येते [३] हेतवः स्मृताः|
वेदनानामशान्तानामित्येते [३] हेतवः स्मृताः|
सुखहेतुः समस्त्वेकः समयोगः सुदुर्लभः||१२९||
सुखहेतुः समस्त्वेकः समयोगः सुदुर्लभः||१२९||
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vēdanānāmaśāntānāmityētē [3] hētavaḥ smr̥tāḥ|
vēdanānāmaśāntānāmityētē [3] hētavaḥ smr̥tāḥ|
vedanAnAmashAntAnAmityete [3] hetavaH smRutAH|
vedanAnAmashAntAnAmityete [3] hetavaH smRutAH|
sukhahetuH samastvekaH samayogaH sudurlabhaH||129||
sukhahetuH samastvekaH samayogaH sudurlabhaH||129||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
These are the causative factors of the diseases which do not subside easily. But for a blissful life or a life without misery i.e. ''samayoga'' i.e. very much proper contact of the sensory organ with their objects is needed though it is very difficult to keep in practice. These are the factors responsible for miseries. Equitable utilization (of time, intellect and objects of sense faculties) brings about happiness. This equitable utilization is difficult to attain. [129]
These are the causative factors of the diseases which do not subside easily. But for a blissful life or a life without misery i.e. ''samayoga'' i.e. very much proper contact of the sensory organ with their objects is needed though it is very difficult to keep in practice. These are the factors responsible for miseries. Equitable utilization (of time, intellect and objects of sense faculties) brings about happiness. This equitable utilization is difficult to attain. [129]
==== Causes of happiness and miseries ====
==== Causes of happiness and miseries ====
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नेन्द्रियाणि न चैवार्थाः सुखदुःखस्य हेतवः|
नेन्द्रियाणि न चैवार्थाः सुखदुःखस्य हेतवः|
हेतुस्तु सुखदुःखस्य योगो दृष्टश्चतुर्विधः||१३०||
हेतुस्तु सुखदुःखस्य योगो दृष्टश्चतुर्विधः||१३०||
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nēndriyāṇi na caivārthāḥ sukhaduḥkhasya hētavaḥ|
nēndriyāṇi na caivārthāḥ sukhaduḥkhasya hētavaḥ|
nendriyANi na caivArthAH sukhaduHkhasya hetavaH|
nendriyANi na caivArthAH sukhaduHkhasya hetavaH|
hetustu sukhaduHkhasya yogo dRuShTashcaturvidhaH||130||
hetustu sukhaduHkhasya yogo dRuShTashcaturvidhaH||130||
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सन्तीन्द्रियाणि सन्त्यर्था योगो न [१] च न चास्ति रुक्|
सन्तीन्द्रियाणि सन्त्यर्था योगो न [१] च न चास्ति रुक्|
न सुखं, कारणं तस्माद्योग एव चतुर्वधः||१३१||
न सुखं, कारणं तस्माद्योग एव चतुर्वधः||१३१||
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santīndriyāṇi santyarthā yōgō na [1] ca na cāsti ruk|
santīndriyāṇi santyarthā yōgō na [1] ca na cāsti ruk|
santIndriyANi santyarthA yogo na [1] ca na cAsti ruk|
santIndriyANi santyarthA yogo na [1] ca na cAsti ruk|
na sukhaM, kAraNaM tasmAdyoga eva caturvadhaH||131||
na sukhaM, kAraNaM tasmAdyoga eva caturvadhaH||131||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Neither the sense organs nor their objects alone can bring about happiness or miseries. The latter are in fact caused by the fourfold contacts mentioned above (viz., proper utilization, wrong utilization, excessive utilization and non-utilization). Even if there are sense organs and their objects present, there would be no disease, nor any happiness unless the fourfold combination is involved. So, this contact itself constitutes a causative factor for happiness and miseries. [130-131]
Neither the sense organs nor their objects alone can bring about happiness or miseries. The latter are in fact caused by the fourfold contacts mentioned above (viz., proper utilization, wrong utilization, excessive utilization and non-utilization). Even if there are sense organs and their objects present, there would be no disease, nor any happiness unless the fourfold combination is involved. So, this contact itself constitutes a causative factor for happiness and miseries. [130-131]
</div>
</div>
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नात्मेन्द्रियं मनो बुद्धिं गोचरं [१] कर्म वा विना|
नात्मेन्द्रियं मनो बुद्धिं गोचरं [१] कर्म वा विना|
सुखदुःखं, यथा यच्च बोद्धव्यं तत्तथोच्यते||१३२||
सुखदुःखं, यथा यच्च बोद्धव्यं तत्तथोच्यते||१३२||
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nātmēndriyaṁ manō buddhiṁ gōcaraṁ [1] karma vā vinā|
nātmēndriyaṁ manō buddhiṁ gōcaraṁ [1] karma vā vinā|
nAtmendriyaM mano buddhiM gocaraM [1] karma vA vinA|
nAtmendriyaM mano buddhiM gocaraM [1] karma vA vinA|
sukhaduHkhaM, yathA yacca boddhavyaM tattathocyate||132||
sukhaduHkhaM, yathA yacca boddhavyaM tattathocyate||132||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
As a matter of fact, no happiness or misery can be caused without the soul, the sense organs, mind, intellect, objects of sense organs and results of past action/deeds. But in the context of the science of medicine, it is only the fourfold contact which is relevant as a causative factor of happiness and miseries, that is to say the wholesome contact is required to be adhered to and the unwholesome one to be given up for the maintenance of good health. [132]
As a matter of fact, no happiness or misery can be caused without the soul, the sense organs, mind, intellect, objects of sense organs and results of past action/deeds. But in the context of the science of medicine, it is only the fourfold contact which is relevant as a causative factor of happiness and miseries, that is to say the wholesome contact is required to be adhered to and the unwholesome one to be given up for the maintenance of good health. [132]
</div>
</div>
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स्पर्शनेन्द्रियसंस्पर्शः स्पर्शो मानस एव च|
स्पर्शनेन्द्रियसंस्पर्शः स्पर्शो मानस एव च|
द्विविधः सुखदुःखानां वेदनानां प्रवर्तकः||१३३||
द्विविधः सुखदुःखानां वेदनानां प्रवर्तकः||१३३||
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sparśanēndriyasaṁsparśaḥ sparśō mānasa ēva ca|
sparśanēndriyasaṁsparśaḥ sparśō mānasa ēva ca|
sparshanendriyasaMsparshaH sparsho mAnasa eva ca|
sparshanendriyasaMsparshaH sparsho mAnasa eva ca|
dvividhaH sukhaduHkhAnAM vedanAnAM pravartakaH||133||
dvividhaH sukhaduHkhAnAM vedanAnAM pravartakaH||133||
</div></div>
Tactual contact and mental contact are two types of contacts which bring about happiness and miseries. [133]
Tactual contact and mental contact are two types of contacts which bring about happiness and miseries. [133]
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इच्छाद्वेषात्मिका तृष्णा सुखदुःखात् प्रवर्तते|
इच्छाद्वेषात्मिका तृष्णा सुखदुःखात् प्रवर्तते|
तृष्णा च सुखदुःखानां कारणं पुनरुच्यते||१३४||
तृष्णा च सुखदुःखानां कारणं पुनरुच्यते||१३४||
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icchādvēṣātmikā tr̥ṣṇā sukhaduḥkhāt pravartatē|
icchādvēṣātmikā tr̥ṣṇā sukhaduḥkhāt pravartatē|
icchAdveShAtmikA tRuShNA sukhaduHkhAt pravartate|
icchAdveShAtmikA tRuShNA sukhaduHkhAt pravartate|
tRuShNA ca sukhaduHkhAnAM kAraNaM punarucyate||134||
tRuShNA ca sukhaduHkhAnAM kAraNaM punarucyate||134||
</div></div>
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उपादत्ते हि सा भावान् वेदनाश्रयसञ्ज्ञकान्|
उपादत्ते हि सा भावान् वेदनाश्रयसञ्ज्ञकान्|
स्पृश्यते नानुपादाने नास्पृष्टो वेत्ति वेदनाः||१३५||
स्पृश्यते नानुपादाने नास्पृष्टो वेत्ति वेदनाः||१३५||
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upādattē hi sā bhāvān vēdanāśrayasañjñakān|
upādattē hi sā bhāvān vēdanāśrayasañjñakān|
upAdatte hi sA bhAvAn vedanAshrayasa~jj~jakAn|
upAdatte hi sA bhAvAn vedanAshrayasa~jj~jakAn|
spRushyate nAnupAdAne nAspRuShTo vetti vedanAH||135||
spRushyate nAnupAdAne nAspRuShTo vetti vedanAH||135||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Happiness and miseries bring about lust in the form of likes and dislikes respectively. Then again this lust is responsible cause for happiness and miseries. It is lust which gathers several factors, which serve as substrata for happiness and misery. Unless such factors are gathered, there will be no contact whatsoever and there can be no happiness or miseries without such contacts. [134-135] (Cause for such type of contact is again ''purusha'')
Happiness and miseries bring about lust in the form of likes and dislikes respectively. Then again this lust is responsible cause for happiness and miseries. It is lust which gathers several factors, which serve as substrata for happiness and misery. Unless such factors are gathered, there will be no contact whatsoever and there can be no happiness or miseries without such contacts. [134-135] (Cause for such type of contact is again ''purusha'')
</div>
</div>
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वेदनानामधिष्ठानं मनो देहश्च सेन्द्रियः|
वेदनानामधिष्ठानं मनो देहश्च सेन्द्रियः|
केशलोमनखाग्रान्नमलद्रवगुणैर्विना||१३६||
केशलोमनखाग्रान्नमलद्रवगुणैर्विना||१३६||
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vēdanānāmadhiṣṭhānaṁ manō dēhaśca sēndriyaḥ|
vēdanānāmadhiṣṭhānaṁ manō dēhaśca sēndriyaḥ|
vedanAnAmadhiShThAnaM mano dehashca sendriyaH|
vedanAnAmadhiShThAnaM mano dehashca sendriyaH|
keshalomanakhAgrAnnamaladravaguNairvinA||136||
keshalomanakhAgrAnnamaladravaguNairvinA||136||
</div></div>
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]
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) ====
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योगे मोक्षे च सर्वासां वेदनानामवर्तनम्|
योगे मोक्षे च सर्वासां वेदनानामवर्तनम्|
मोक्षे निवृत्तिर्निःशेषा योगो मोक्षप्रवर्तकः||१३७||
मोक्षे निवृत्तिर्निःशेषा योगो मोक्षप्रवर्तकः||१३७||
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yōgē mōkṣē ca sarvāsāṁ vēdanānāmavartanam|
yōgē mōkṣē ca sarvāsāṁ vēdanānāmavartanam|
yoge mokShe ca sarvAsAM vedanAnAmavartanam|
yoge mokShe ca sarvAsAM vedanAnAmavartanam|
mokShe nivRuttirniHsheShA yogo mokShapravartakaH||137||
mokShe nivRuttirniHsheShA yogo mokShapravartakaH||137||
</div></div>
Recurrence of all sensation is checked through ''yoga'' and ''moksha''. The absolute eradication of sensation is attained through ''moksha''. The ''yoga'' is a means to attain ''moksha''. [137]
Recurrence of all sensation is checked through ''yoga'' and ''moksha''. The absolute eradication of sensation is attained through ''moksha''. The ''yoga'' is a means to attain ''moksha''. [137]
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आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
सुखदुःखमनारम्भादात्मस्थे मनसि स्थिरे||१३८||
सुखदुःखमनारम्भादात्मस्थे मनसि स्थिरे||१३८||
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ātmēndriyamanōrthānāṁ sannikarṣāt pravartatē|
ātmēndriyamanōrthānāṁ sannikarṣāt pravartatē|
AtmendriyamanorthAnAM sannikarShAt pravartate|
AtmendriyamanorthAnAM sannikarShAt pravartate|
sukhaduHkhamanArambhAdAtmasthe manasi sthire||138||
sukhaduHkhamanArambhAdAtmasthe manasi sthire||138||
</div></div>
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निवर्तते तदुभयं वशित्वं चोपजायते|
निवर्तते तदुभयं वशित्वं चोपजायते|
सशरीरस्य योगज्ञास्तं योगमृषयो विदुः||१३९||
सशरीरस्य योगज्ञास्तं योगमृषयो विदुः||१३९||
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nivartatē tadubhayaṁ vaśitvaṁ cōpajāyatē|
nivartatē tadubhayaṁ vaśitvaṁ cōpajāyatē|
nivartate tadubhayaM vashitvaM copajAyate|
nivartate tadubhayaM vashitvaM copajAyate|
sasharIrasya yogaj~jAstaM yogamRuShayo viduH||139||
sasharIrasya yogaj~jAstaM yogamRuShayo viduH||139||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Happiness and miseries are felt due to the contact of the soul with the sense organs, mind and the objects of senses. Both these types of sensations disappear when the mind is concentrated and contained in the soul and the super natural powers in the mind and body are attained. This state is known as ''yoga'' according to sages well versed in this science. [138-139]
Happiness and miseries are felt due to the contact of the soul with the sense organs, mind and the objects of senses. Both these types of sensations disappear when the mind is concentrated and contained in the soul and the super natural powers in the mind and body are attained. This state is known as ''yoga'' according to sages well versed in this science. [138-139]
</div>
</div>
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आवेशश्चेतसो ज्ञानमर्थानां छन्दतः क्रिया|
आवेशश्चेतसो ज्ञानमर्थानां छन्दतः क्रिया|
दृष्टिः श्रोत्रं स्मृतिः कान्तिरिष्टतश्चाप्यदर्शनम्||१४०||
दृष्टिः श्रोत्रं स्मृतिः कान्तिरिष्टतश्चाप्यदर्शनम्||१४०||
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āvēśaścētasō jñānamarthānāṁ chandataḥ kriyā|
āvēśaścētasō jñānamarthānāṁ chandataḥ kriyā|
Aveshashcetaso j~jAnamarthAnAM chandataH kriyA|
Aveshashcetaso j~jAnamarthAnAM chandataH kriyA|
dRuShTiH shrotraM smRutiH kAntiriShTatashcApyadarshanam||140||
dRuShTiH shrotraM smRutiH kAntiriShTatashcApyadarshanam||140||
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इत्यष्टविधमाख्यातं योगिनां बलमैश्वरम्|
इत्यष्टविधमाख्यातं योगिनां बलमैश्वरम्|
शुद्धसत्त्वसमाधानात्तत् सर्वमुपजायते||१४१||
शुद्धसत्त्वसमाधानात्तत् सर्वमुपजायते||१४१||
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ityaṣṭavidhamākhyātaṁ yōgināṁ balamaiśvaram|
ityaṣṭavidhamākhyātaṁ yōgināṁ balamaiśvaram|
ityaShTavidhamAkhyAtaM yoginAM balamaishvaram|
ityaShTavidhamAkhyAtaM yoginAM balamaishvaram|
shuddhasattvasamAdhAnAttat sarvamupajAyate||141||
shuddhasattvasamAdhAnAttat sarvamupajAyate||141||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
(1) Entering others body, (2) thought reading (3) doing things at will, (4) Super natural vision (5) super natural audition (6) miraculous memory (7) uncommon brilliance and (8) invisibility when so desired – these are the eight supernatural powers attained by those who practice ''yoga''. All this is achieved through the purity of the mind. (free from ''rajas'' and ''tamas'') [140-141]
(1) Entering others body, (2) thought reading (3) doing things at will, (4) Super natural vision (5) super natural audition (6) miraculous memory (7) uncommon brilliance and (8) invisibility when so desired – these are the eight supernatural powers attained by those who practice ''yoga''. All this is achieved through the purity of the mind. (free from ''rajas'' and ''tamas'') [140-141]
==== ''Moksha'' (salvation) and means for its attainment====
==== ''Moksha'' (salvation) and means for its attainment====
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मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्|
मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्|
वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२||
वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२||
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mōkṣō rajastamō'bhāvāt balavatkarmasaṅkṣayāt|
mōkṣō rajastamō'bhāvāt balavatkarmasaṅkṣayāt|
mokSho rajastamo~abhAvAt balavatkarmasa~gkShayAt|
mokSho rajastamo~abhAvAt balavatkarmasa~gkShayAt|
viyogaH sarvasaMyogairapunarbhava ucyate||142||
viyogaH sarvasaMyogairapunarbhava ucyate||142||
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<div style="text-align:justify;">
<div style="text-align:justify;">
This is the stage of salvation in which there is detachment of ''sharira, mana, indriya'' and ''atma''.
This is the stage of salvation in which there is detachment of ''sharira, mana, indriya'' and ''atma''.
''Moksha'' or salvation is nothing but an absolute detachment of all contacts by virtue of absence of ''rajas'' and ''tamas'' in the mind and annihilation of effects of potent past actions/deeds. This is a state after which there is no more physical or mental contacts. Further there is no process of rebirth.[142]
''Moksha'' or salvation is nothing but an absolute detachment of all contacts by virtue of absence of ''rajas'' and ''tamas'' in the mind and annihilation of effects of potent past actions/deeds. This is a state after which there is no more physical or mental contacts. Further there is no process of rebirth.[142]
</div>
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सतामुपासनं सम्यगसतां परिवर्जनम्|
सतामुपासनं सम्यगसतां परिवर्जनम्|
व्रतचर्योपवासौ च नियमाश्च पृथग्विधाः||१४३||
व्रतचर्योपवासौ च नियमाश्च पृथग्विधाः||१४३||
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satāmupāsanaṁ samyagasatāṁ parivarjanam|
satāmupāsanaṁ samyagasatāṁ parivarjanam|
satAmupAsanaM samyagasatAM parivarjanam|
satAmupAsanaM samyagasatAM parivarjanam|
vratacaryopavAsau ca niyamAshca pRuthagvidhAH||143||
vratacaryopavAsau ca niyamAshca pRuthagvidhAH||143||
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धारणं धर्मशास्त्राणां विज्ञानं विजने रतिः|
धारणं धर्मशास्त्राणां विज्ञानं विजने रतिः|
विषयेष्वरतिर्मोक्षे व्यवसायः परा धृतिः||१४४||
विषयेष्वरतिर्मोक्षे व्यवसायः परा धृतिः||१४४||
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dhāraṇaṁ dharmaśāstrāṇāṁ vijñānaṁ vijanē ratiḥ|
dhāraṇaṁ dharmaśāstrāṇāṁ vijñānaṁ vijanē ratiḥ|
dhAraNaM dharmashAstrANAM vij~jAnaM vijane ratiH|
dhAraNaM dharmashAstrANAM vij~jAnaM vijane ratiH|
viShayeShvaratirmokShe vyavasAyaH parA dhRutiH||144||
viShayeShvaratirmokShe vyavasAyaH parA dhRutiH||144||
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कर्मणामसमारम्भः कृतानां च परिक्षयः|
कर्मणामसमारम्भः कृतानां च परिक्षयः|
नैष्क्रम्यमनहङ्कारः [१] संयोगे भयदर्शनम्||१४५||
नैष्क्रम्यमनहङ्कारः [१] संयोगे भयदर्शनम्||१४५||
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karmaṇāmasamārambhaḥ kr̥tānāṁ ca parikṣayaḥ|
karmaṇāmasamārambhaḥ kr̥tānāṁ ca parikṣayaḥ|
karmaNAmasamArambhaH kRutAnAM ca parikShayaH|
karmaNAmasamArambhaH kRutAnAM ca parikShayaH|
naiShkramyamanaha~gkAraH [1] saMyoge bhayadarshanam||145||
naiShkramyamanaha~gkAraH [1] saMyoge bhayadarshanam||145||
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मनोबुद्धिसमाधानमर्थतत्त्वपरीक्षणम्|
मनोबुद्धिसमाधानमर्थतत्त्वपरीक्षणम्|
तत्त्वस्मृतेरुपस्थानात् सर्वमेतत् प्रवर्तते||१४६||
तत्त्वस्मृतेरुपस्थानात् सर्वमेतत् प्रवर्तते||१४६||
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manōbuddhisamādhānamarthatattvaparīkṣaṇam|
manōbuddhisamādhānamarthatattvaparīkṣaṇam|
manobuddhisamAdhAnamarthatattvaparIkShaNam|
manobuddhisamAdhAnamarthatattvaparIkShaNam|
tattvasmRuterupasthAnAt sarvametat pravartate||146||
tattvasmRuterupasthAnAt sarvametat pravartate||146||
</div></div>
The following serve as means to the attainment of ''moksha''.
The following serve as means to the attainment of ''moksha''.
==== ''Smruti'' (memory) ====
==== ''Smruti'' (memory) ====
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स्मृतिः सत्सेवनाद्यैश्च धृत्यन्तैरुपजायते|
स्मृतिः सत्सेवनाद्यैश्च धृत्यन्तैरुपजायते|
स्मृत्वा स्वभावं भावानां स्मरन् दुःखात् प्रमुच्यते||१४७||
स्मृत्वा स्वभावं भावानां स्मरन् दुःखात् प्रमुच्यते||१४७||
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smr̥tiḥ satsēvanādyaiśca dhr̥tyantairupajāyatē|
smr̥tiḥ satsēvanādyaiśca dhr̥tyantairupajāyatē|
smRutiH satsevanAdyaishca dhRutyantairupajAyate|
smRutiH satsevanAdyaishca dhRutyantairupajAyate|
smRutvA svabhAvaM bhAvAnAM smaran duHkhAt pramucyate||147||
smRutvA svabhAvaM bhAvAnAM smaran duHkhAt pramucyate||147||
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वक्ष्यन्ते कारणान्यष्टौ स्मृतिर्यैरुपजायते|
वक्ष्यन्ते कारणान्यष्टौ स्मृतिर्यैरुपजायते|
निमित्तरूपग्रहणात् सादृश्यात् सविपर्ययात्||१४८||
निमित्तरूपग्रहणात् सादृश्यात् सविपर्ययात्||१४८||
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vakṣyantē kāraṇānyaṣṭau smr̥tiryairupajāyatē|
vakṣyantē kāraṇānyaṣṭau smr̥tiryairupajāyatē|
vakShyante kAraNAnyaShTau smRutiryairupajAyate|
vakShyante kAraNAnyaShTau smRutiryairupajAyate|
nimittarUpagrahaNAt sAdRushyAt saviparyayAt||148||
nimittarUpagrahaNAt sAdRushyAt saviparyayAt||148||
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सत्त्वानुबन्धादभ्यासाज्ज्ञानयोगात् पुनः श्रुतात्|
सत्त्वानुबन्धादभ्यासाज्ज्ञानयोगात् पुनः श्रुतात्|
दृष्टश्रुतानुभूतानां स्मारणात् स्मृतिरुच्यते||१४९||
दृष्टश्रुतानुभूतानां स्मारणात् स्मृतिरुच्यते||१४९||
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sattvānubandhādabhyāsājjñānayōgāt punaḥ śrutāt|
sattvānubandhādabhyāsājjñānayōgāt punaḥ śrutāt|
sattvAnubandhAdabhyAsAjj~jAnayogAt punaH shrutAt|
sattvAnubandhAdabhyAsAjj~jAnayogAt punaH shrutAt|
dRuShTashrutAnubhUtAnAM smAraNAt smRutirucyate||149||
dRuShTashrutAnubhUtAnAM smAraNAt smRutirucyate||149||
</div></div>
A memory is nothing but the remembrance of things directly perceived, heard (from scriptures) or experienced earlier.
A memory is nothing but the remembrance of things directly perceived, heard (from scriptures) or experienced earlier.
The regime prescribed in verses above, beginning with devotion to the noble persons and ending with absolute mental control (items 1-10) serve as an aid to good memory. If one only remembers the real nature of thing he gets rid of miseries. [147-149]
The regime prescribed in verses above, beginning with devotion to the noble persons and ending with absolute mental control (items 1-10) serve as an aid to good memory. If one only remembers the real nature of thing he gets rid of miseries. [147-149]
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एतत्तदेकमयनं मुक्तैर्मोक्षस्य दर्शितम्|
एतत्तदेकमयनं मुक्तैर्मोक्षस्य दर्शितम्|
तत्त्वस्मृतिबलं, येन गता न पुनरागताः||१५०||
तत्त्वस्मृतिबलं, येन गता न पुनरागताः||१५०||
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ētattadēkamayanaṁ muktairmōkṣasya darśitam|
ētattadēkamayanaṁ muktairmōkṣasya darśitam|
etattadekamayanaM muktairmokShasya darshitam|
etattadekamayanaM muktairmokShasya darshitam|
tattvasmRutibalaM, yena gatA na punarAgatAH||150||
tattvasmRutibalaM, yena gatA na punarAgatAH||150||
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अयनं पुनराख्यातमेतद्योगस्य योगिभिः|
अयनं पुनराख्यातमेतद्योगस्य योगिभिः|
सङ्ख्यातधर्मैः साङ्ख्यैश्च मुक्तैर्मोक्षस्य चायनम्||१५१||
सङ्ख्यातधर्मैः साङ्ख्यैश्च मुक्तैर्मोक्षस्य चायनम्||१५१||
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ayanaṁ punarākhyātamētadyōgasya yōgibhiḥ|
ayanaṁ punarākhyātamētadyōgasya yōgibhiḥ|
ayanaM punarAkhyAtametadyogasya yogibhiH|
ayanaM punarAkhyAtametadyogasya yogibhiH|
sa~gkhyAtadharmaiH sA~gkhyaishca muktairmokShasya cAyanam||151||
sa~gkhyAtadharmaiH sA~gkhyaishca muktairmokShasya cAyanam||151||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
The power of metaphysical memory constitutes the best way of liberation, as shown by the liberated ones. Persons following this way do not get rebirth after death. This is again the best way to the attainment of ''yoga'' (communion with God) as well as ''moksha'' (salvation). This is what the ''yogins'', the virtous ones, the followers of the ''Sankhya'' system, and the liberated ones say. [150-151]
The power of metaphysical memory constitutes the best way of liberation, as shown by the liberated ones. Persons following this way do not get rebirth after death. This is again the best way to the attainment of ''yoga'' (communion with God) as well as ''moksha'' (salvation). This is what the ''yogins'', the virtous ones, the followers of the ''Sankhya'' system, and the liberated ones say. [150-151]
</div>
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सर्वं कारणवद्दुःखमस्वं चानित्यमेव च|
सर्वं कारणवद्दुःखमस्वं चानित्यमेव च|
न चात्मकृतकं तद्धि तत्र चोत्पद्यते स्वता||१५२||
न चात्मकृतकं तद्धि तत्र चोत्पद्यते स्वता||१५२||
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sarvaṁ kāraṇavadduḥkhamasvaṁ cānityamēva ca|
sarvaṁ kāraṇavadduḥkhamasvaṁ cānityamēva ca|
sarvaM kAraNavadduHkhamasvaM cAnityameva ca|
sarvaM kAraNavadduHkhamasvaM cAnityameva ca|
na cAtmakRutakaM taddhi tatra cotpadyate svatA||152||
na cAtmakRutakaM taddhi tatra cotpadyate svatA||152||
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यावन्नोत्पद्यते सत्या बुद्धिर्नैतदहं यया|
यावन्नोत्पद्यते सत्या बुद्धिर्नैतदहं यया|
नैतन्ममेति विज्ञाय ज्ञः सर्वमतिवर्तते||१५३||
नैतन्ममेति विज्ञाय ज्ञः सर्वमतिवर्तते||१५३||
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yāvannōtpadyatē satyā buddhirnaitadahaṁ yayā|
yāvannōtpadyatē satyā buddhirnaitadahaṁ yayā|
yAvannotpadyate satyA buddhirnaitadahaM yayA|
yAvannotpadyate satyA buddhirnaitadahaM yayA|
naitanmameti vij~jAya j~jaH sarvamativartate||153||
naitanmameti vij~jAya j~jaH sarvamativartate||153||
</div></div>
<div style="text-align:justify;">
<div style="text-align:justify;">
Any thing that has a cause constitutes misery; it is alien and ephemeral. It is not produced by the soul (''atman''); but one has got a feeling of its ownership until one has got a real knowledge to the effect that this is something different from him; and is not his own. As soon as one knows it, he gets rid of all miseries. [152-153]
Any thing that has a cause constitutes misery; it is alien and ephemeral. It is not produced by the soul (''atman''); but one has got a feeling of its ownership until one has got a real knowledge to the effect that this is something different from him; and is not his own. As soon as one knows it, he gets rid of all miseries. [152-153]
</div>
</div>
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तस्मिंश्चरमसन्न्यासे समूलाः सर्ववेदनाः|
तस्मिंश्चरमसन्न्यासे समूलाः सर्ववेदनाः|
ससञ्ज्ञाज्ञानविज्ञाना [४] निवृत्तिं यान्त्यशेषतः||१५४||
ससञ्ज्ञाज्ञानविज्ञाना [४] निवृत्तिं यान्त्यशेषतः||१५४||
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tasmiṁścaramasannyāsē samūlāḥ sarvavēdanāḥ|
tasmiṁścaramasannyāsē samūlāḥ sarvavēdanāḥ|
tasmiMshcaramasannyAse samUlAH sarvavedanAH|
tasmiMshcaramasannyAse samUlAH sarvavedanAH|
sasa~jj~jAj~jAnavij~jAnA [4] nivRuttiM yAntyasheShataH||154||
sasa~jj~jAj~jAnavij~jAnA [4] nivRuttiM yAntyasheShataH||154||
</div></div>
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]
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 ====
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अतः परं ब्रह्मभूतो भूतात्मा नोपलभ्यते|
अतः परं ब्रह्मभूतो भूतात्मा नोपलभ्यते|
निःसृतः सर्वभावेभ्यश्चिह्नं यस्य न विद्यते|
निःसृतः सर्वभावेभ्यश्चिह्नं यस्य न विद्यते|
ज्ञानं ब्रह्मविदां चात्र नाज्ञस्तज्ज्ञातुमर्हति||१५५||
ज्ञानं ब्रह्मविदां चात्र नाज्ञस्तज्ज्ञातुमर्हति||१५५||
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ataḥ paraṁ brahmabhūtō bhūtātmā nōpalabhyatē|
ataḥ paraṁ brahmabhūtō bhūtātmā nōpalabhyatē|
niHsRutaH sarvabhAvebhyashcihnaM yasya na vidyate|
niHsRutaH sarvabhAvebhyashcihnaM yasya na vidyate|
j~jAnaM brahmavidAM cAtra nAj~jastajj~jAtumarhati||155||
j~jAnaM brahmavidAM cAtra nAj~jastajj~jAtumarhati||155||
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Thereafter, one identifies himself with supreme soul and the ''purusha'' ceases to exist. He is easily distinguishable form all other manifestations. He does not even leave any indication (inspiration, expiration etc.) of his existence. This is what those well versed in the ''bramajnana'' say. It is impossible for an ignorant person to know this. Later on when the soul (''jivatma'') attains the state of ''Brahma'' (supreme soul), then state of ''bhutatma'' get lost and this supreme soul gets detached by all associated factors and also gets freed from all those signs and symptoms of ''jeevatma'' (verses 70-72) . This is a state of ''bragyana'' which could be achieved by few intellectual one (''brahmgyani'') not by ignorant one. [155]
Thereafter, one identifies himself with supreme soul and the ''purusha'' ceases to exist. He is easily distinguishable form all other manifestations. He does not even leave any indication (inspiration, expiration etc.) of his existence. This is what those well versed in the ''bramajnana'' say. It is impossible for an ignorant person to know this. Later on when the soul (''jivatma'') attains the state of ''Brahma'' (supreme soul), then state of ''bhutatma'' get lost and this supreme soul gets detached by all associated factors and also gets freed from all those signs and symptoms of ''jeevatma'' (verses 70-72) . This is a state of ''bragyana'' which could be achieved by few intellectual one (''brahmgyani'') not by ignorant one. [155]
====Summary====
====Summary====
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तत्र श्लोकः-
तत्र श्लोकः-
प्रश्नाः पुरुषमाश्रित्य त्रयोविंशतिरुत्तमाः|
प्रश्नाः पुरुषमाश्रित्य त्रयोविंशतिरुत्तमाः|
कतिधापुरुषीयेऽस्मिन्निर्णीतास्तत्त्वदर्शिना||१५६|| m
कतिधापुरुषीयेऽस्मिन्निर्णीतास्तत्त्वदर्शिना||१५६||
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tatra ślōkaḥ-
tatra ślōkaḥ-
prashnAH puruShamAshritya trayoviMshatiruttamAH|
prashnAH puruShamAshritya trayoviMshatiruttamAH|
katidhApuruShIye~asminnirNItAstattvadarshinA||156||
katidhApuruShIye~asminnirNItAstattvadarshinA||156||
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To sum up :
To sum up :