Changes

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.  

Perceptual faculties are of several types, depending upon the variations in action and objects of sense organs.  

Perceptual faculties are of several types, depending upon the variations in action and objects of sense organs.  

Just as the same sound differs according to how it is produced out of friction in the finger and the thumb, and the guitar and nail, so does the perceptual faculty differ according to its production from out of the mutual contacts with the soul, sense organs and objects of sense organs. [32-34]

Just as the same sound differs according to how it is produced out of friction in the finger and the thumb, and the guitar and nail, so does the perceptual faculty differ according to its production from out of the mutual contacts with the soul, sense organs and objects of sense organs. [32-34]

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]

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

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

The ''purusha'' is endowed with the power of perception. It perceives things when it is associated with the mind, intellect and sense faculties. If these instruments of perception are either absent (i.e., detached from the purusha or not associated with it) or impeded, then there will be no perception. One cannot get the true reflection of an image from a mirror that is covered with dirt or from dirty water. Similar is the case when the mind gets afflicted. [54-55]

The ''purusha'' is endowed with the power of perception. It perceives things when it is associated with the mind, intellect and sense faculties. If these instruments of perception are either absent (i.e., detached from the ''purusha'' or not associated with it) or impeded, then there will be no perception. One cannot get the true reflection of an image from a mirror that is covered with dirt or from dirty water. Similar is the case when the mind gets afflicted. [54-55]

करणानि मनो बुद्धिर्बुद्धिकर्मेन्द्रियाणि च|  

करणानि मनो बुद्धिर्बुद्धिकर्मेन्द्रियाणि च|  

puruShaH pralaye ceShTaiH punarbhAvairviyujyate||67||  

puruShaH pralaye ceShTaiH punarbhAvairviyujyate||67||  

''Buddhi'' originates from ''avyakta'', ''ahamkara'' from ''buddhi'', and the five subtle ''mahabhutas'' (''Tanmatras''), viz. ''akashatanmatra'' etc. from ''ahamkara''. These, along with the five gross ''mahabhutas'' (in the right sequence) and the bio-transformed five ''indriyas'', constitute the  ''purusha''. Thus, with this purusha manifested in its entirety, the body (life) with its all constituents is said to be born (living life). [66-67]

''Buddhi'' originates from ''avyakta'', ''ahamkara'' from ''buddhi'', and the five subtle ''mahabhutas'' (''Tanmatras''), viz. ''akashatanmatra'' etc. from ''ahamkara''. These, along with the five gross ''mahabhutas'' (in the right sequence) and the bio-transformed five ''indriyas'', constitute the  ''purusha''. Thus, with this ''purusha'' manifested in its entirety, the body (life) with its all constituents is said to be born (living life). [66-67]

पुरुषः प्रलये चेष्टैः पुनर्भावैर्वियुज्यते||६७||  

पुरुषः प्रलये चेष्टैः पुनर्भावैर्वियुज्यते||६७||  

# Twinkling of the eye;

# Twinkling of the eye;

# Sign and symptoms of living life;

# Sign and symptoms of living life;

# Ability to mentally teleport oneself (e.g. arriving at a distant place like Patliputra in imagination or dream);

# Ability to mentally teleport oneself (e.g. arriving at a distant place like Pataliputra in imagination or dream);

# Shift from one object of sense organ to another (e.g. shift from visual perception to tactile perception);

# Shift from one object of sense organ to another (e.g. shift from visual perception to tactile perception);

# Inspiration and controlling mind and indriyas

# Inspiration and controlling mind and ''indriyas''

# Journey to another country in dreams;

# Journey to another country in dreams;

# Anticipation of death;

# Anticipation of death;

sarvayonigataM vidyAdekayonAvapi sthitam||81||  

sarvayonigataM vidyAdekayonAvapi sthitam||81||  

When the omnipresent, supreme soul gets combined with ''manas'' and other senses, it becomes ''kshetragya'' i.e., one that has the power to go anywhere in the universe and become a knower of that body. It can perceive objects inspite of (spatial, temporal or material) obstructions. Even though it is located in one body when associated with the mind through physical actions, it is still present in all other bodies. Conversely, inspite of it being present in all bodies, its field of action is limited to one body alone because of its contact with the mind. [80-81]

When the omnipresent, supreme soul gets combined with ''manas'' and other senses, it becomes ''kshetragya'' i.e., one that has the power to go anywhere in the universe and become a knower of that body. It can perceive objects inspite of (spatial, temporal or material) obstructions. Even though it is located in one body when associated with the mind through physical actions, it is still present in all other bodies. Conversely, 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]

आदिर्नास्त्यात्मनः [१] क्षेत्रपारम्पर्यमनादिकम्|  

आदिर्नास्त्यात्मनः [१] क्षेत्रपारम्पर्यमनादिकम्|  

[82]

[82]

It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of bhutas are witnessed by the soul (who alone is the knower of things). Things cannot be witnessed by unconscious objects like stone). [83]

It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of ''bhutas'' are witnessed by the soul (who alone is the knower of things). Things cannot be witnessed by unconscious objects like stone). [83]

नैकः कदाचिद्भूतात्मा लक्षणैरुपलभ्यते|  

नैकः कदाचिद्भूतात्मा लक्षणैरुपलभ्यते|  

vedanA yatra niyatA visheShastatra tatkRutaH||85||  

vedanA yatra niyatA visheShastatra tatkRutaH||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]

The absolute soul is unity and singular. It does not have signs or symptoms. Since it is inaccessible, it has no sensation. It is only the ''purusha'' that has sensations. These sensations do not constitute the attributes of the soul as such, but arise out of contact (of the sense organs with their objects). [84-85]

चिकित्सति भिषक् सर्वास्त्रिकाला वेदना इति|  

चिकित्सति भिषक् सर्वास्त्रिकाला वेदना इति|  

praj~jAparAdhaM taM shiShTA bruvate vyAdhikAraNam [1] ||108||  

praj~jAparAdhaM taM shiShTA bruvate vyAdhikAraNam [1] ||108||  

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 [https://en.wikipedia.org/wiki/Ayurveda Ayurveda]. [102-108]

बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|  

बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|  

praj~jAparAdhaM jAnIyAnmanaso gocaraM hi tat||109||  

praj~jAparAdhaM jAnIyAnmanaso gocaraM hi tat||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]

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]

निर्दिष्टा कालसम्प्राप्तिर्व्याधीनां व्याधिसङ्ग्रहे|  

निर्दिष्टा कालसम्प्राप्तिर्व्याधीनां व्याधिसङ्ग्रहे|  

eShu kAleShu niyatA ye rogAste ca kAlajAH||112||  

eShu kAleShu niyatA ye rogAste ca kAlajAH||112||  

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. premid night, mid night 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. premid night, mid night and post mid night. Diseases which as a rule manifest themselves during these times are also known as kalaja diseases. [110-112]