Changes

In this chapter, the various constituents of the ''purusha'' etc., conducive to the understanding of the human physiology, 23 important questions regarding the ''purusha'' and the supreme soul have been answered by the enlightened Seer. [156]

In this chapter, the various constituents of the ''purusha'' etc., conducive to the understanding of the human physiology, 23 important questions regarding the ''purusha'' and the supreme soul have been answered by the enlightened Seer. [156]

=== Tattva Vimarsha ===

=== ''Tattva Vimarsha'' ===

# Purusha represents the element of consciousness, i.e. the soul, different from the body. This purusha plays an important role in formulating treatments for the eradication of miseries and attainment of salvation.  

# ''Purusha'' represents the element of consciousness, i.e. the soul, different from the body. This ''purusha'' plays an important role in formulating treatments for the eradication of miseries and attainment of salvation.  

# The mind analyses sense objects on the basis of merits and demerits, their acceptability or otherwise, while ahamkara causes self attachment and finally buddhi takes decision whether they are acceptable or not. Charaka describes senses composed of bhutas whereas samkhya mentions them as evolved from ahamkara. This is the different view of Ayurveda based on its application in management. (21-24)

# The mind analyses sense objects on the basis of merits and demerits, their acceptability or otherwise, while ''ahamkara'' causes self attachment and finally ''buddhi'' takes decision whether they are acceptable or not. Charaka describes senses composed of ''bhutas'' whereas ''samkhya'' mentions them as evolved from ''ahamkara''. This is the different view of Ayurveda based on its application in management. (21-24)

# Mind is an important entity involved in the process of knowledge. Knowledge of objects cannot be perceived if the mind is absent in the process. Atomicity and oneness are the two properties of mind. Mind controls itself as well as the five senses. The different objects of the mind are thought, consideration, hypothesis, attention and determination. The knowledge of the objects is perceived through the five senses in connection with mind. The advantages and disadvantages of the perceived objects are ascertained thereafter. Then the intellect decides the specific properties of the objects and individual acts accordingly. The chain of perception starts from the desire that arises with the purusha. The important components of this chain are atma, mind, five senses and objects. Any abnormality in this chain leads to nonperception or false knowledge. (18-25)

# Mind is an important entity involved in the process of knowledge. Knowledge of objects cannot be perceived if the mind is absent in the process. Atomicity and oneness are the two properties of mind. Mind controls itself as well as the five senses. The different objects of the mind are thought, consideration, hypothesis, attention and determination. The knowledge of the objects is perceived through the five senses in connection with mind. The advantages and disadvantages of the perceived objects are ascertained thereafter. Then the intellect decides the specific properties of the objects and individual acts accordingly. The chain of perception starts from the desire that arises with the ''purusha''. The important components of this chain are atma, mind, five senses and objects. Any abnormality in this chain leads to nonperception or false knowledge. (18-25)

# Purusha is considered as the main causative factor. Occurance of intelligence, ignorance, support, movement etc. is not possible without existence of purusha. Purusha is the supporting element for truth, falsehood, food and bad actions. Purusha i.e. conscious element provides the utility value to other things. Causativity of purusha can be proved by all pramanas. The organs of living beings are different but the entity responsible for their action is one and the same and that is the soul. Therefore, apart from the body which is in the constant process of decay, soul is eternal and responsible for all the actions and also experiences the results of such deeds. (49-62)

# ''Purusha'' is considered as the main causative factor. Occurrence of intelligence, ignorance, support, movement etc. is not possible without existence of ''purusha''. ''Purusha'' is the supporting element for truth, falsehood, food and bad actions. ''Purusha'' i.e. conscious element provides the utility value to other things. The cause of ''purusha'' can be proved by all ''pramanas''. The organs of living beings are different but the entity responsible for their action is one and the same and that is the soul. Therefore, apart from the body which is in the constant process of decay, soul is eternal and responsible for all the actions and also experiences the results of such deeds. (49-62)

# The supreme soul is without a beginning, but the rashipurusha, which is a combination of 24 elements, is born due to the ignorant actions/deeds originated because of auspicious and inauspicious, and is therefore ephemeral. The twenty four elements are the combination of ashta prakriti and shodasha vikara. Ashta prakriti comprises of the five subtle mahabhutas, buddhi, avyakta, and ahamkara. Shodasha vikaras are five sense faculties (gyanendriya), five motor faculties (karmendriya), mind and five mahabhutas. The purusha along with the instruments of knowledge i.e. mana, buddhi, gyanendriya and karmendriya is responsible for the manifestation of things. (63-64)

# The supreme soul is without a beginning, but the ''rashipurusha'', which is a combination of 24 elements, is born due to the ignorant actions/deeds originated because of auspicious and inauspicious, and is therefore ephemeral. The twenty four elements are the combination of ''ashta prakriti'' and ''shodasha vikara''. ''Ashta prakriti'' comprises of the five subtle ''mahabhutas, buddhi, avyakta,'' and ''ahamkara''. ''Shodasha vikaras'' are five sense faculties (''jnanendriya''), five motor faculties (''karmendriya''), mind and five ''mahabhutas''. The ''purusha'' along with the instruments of knowledge i.e. ''mana, buddhi, jnanendriya'' and ''karmendriya'' is responsible for the manifestation of things. (63-64)

# The process of evolution incorporates the chain of events which get originated from avyakta, Avyakta produces buddhi, buddhi produces ahamkara, ahamkara produces five subtle and 5 gross mahabhutas and is called as born. Whereas during the process of dissolution the reverse changes take place. As a result of theses reverse changes the manifested one gets converted into the unmanifested one. Those who are afflicted with rajas, tamas and have ego undergo the process of birth and death and rebirth. Others who are free of rajas and tamas and does not have ego are free from the cycle of birth, death and rebirth. (65-69)

# The process of evolution incorporates the chain of events which get originated from ''avyakta, avyakta'' produces ''buddhi, buddhi'' produces ''ahamkara, ahamkara'' produces five subtle and five gross ''mahabhutas'' and is called as born. Whereas during the process of dissolution the reverse changes take place. As a result of theses reverse changes the manifested one gets converted into the unmanifested one. Those who are afflicted with ''rajas, tamas'' and have ego undergo the process of birth and death and rebirth. Others who are free of ''rajas'' and ''tamas'' and does not have ego are free from the cycle of birth, death and rebirth. (65-69)

# The soul is the source of consciousness and along with mind is responsible for all actions. As the mind does not have consciousness inspite of its involvement in all actions it is not held responsible for the actions. All the living beings themselves are responsible for their transmigration from one species/body to another. Though the soul is free to act, it can control the mind and get rid of the results of the actions of his own. As this soul with controlled mind pervades the entire universe it is called as omniprescent. But its contact with the mind makes him restricted with one body only. This soul becomes the sole witness of all actions performed. (70-85)

# The soul is the source of consciousness and along with mind is responsible for all actions. As the mind does not have consciousness in spite of its involvement in all actions it is not held responsible for the actions. All the living beings themselves are responsible for their transmigration from one species/body to another. Though the soul is free to act, it can control the mind and get rid of the results of the actions of his own. As this soul with controlled mind pervades the entire universe it is considered Omni-prescient. But its contact with the mind makes him restricted with one body only. This soul becomes the sole witness of all actions performed. (70-85)

# A physician treats the diseases of past, present and future by different methods. The causative factors are responsible for the equilibrium and imbalance of dhatus. (86)

# A physician treats the diseases of past, present and future by different methods. The causative factors are responsible for the equilibrium and imbalance of ''dhatus''. (86)

# A person indulges in various activities due to his desires. He subjects himself to good and bad effects of his actions leading to miseries. The miseries can be checked if the desires are ignored. The impairment of dhee, dhriti, smriti, maturity of time and actions and unwholesome contact of senses with their objects leads to miseries. The diseases originated from temporal factors (kalaja:) leads to geriatrics and death. These diseases are called as swabhavika roga and these diseases are irremediable. The other variety of roga is karmaja roga which are results of acts of past life. These disease, do not respond to any therapeutic measures. They are cured only after the results of past action are exhausted. One more variety of the disease is aindriyaka i.e. the diseases which are originated due to improper utilization of senses. So, proper utilization of time, intellect and senses bring about happiness, but this proper utilization is difficult to attain. (95-131)

# A person indulges in various activities due to his desires. He subjects himself to good and bad effects of his actions leading to miseries. The miseries can be checked if the desires are ignored. The impairment of ''dhi, dhriti, smriti,'' maturity of time and actions and unwholesome contact of senses with their objects leads to miseries. The diseases originated from temporal factors (''kalaja'') leads to geriatrics and death. These diseases are called as ''swabhavika roga'' and these diseases are irremediable. The other variety of ''roga'' is karmaja roga which are results of acts of past life. These disease, do not respond to any therapeutic measures. They are cured only after the results of past action are exhausted. One more variety of the disease is aindriyaka i.e. the diseases which are originated due to improper utilization of senses. So, proper utilization of time, intellect and senses bring about happiness, but this proper utilization is difficult to attain. (95-131)

# The ultimate cause of happiness and miseries is lust. All kinds of pain can be checked with the help of yoga and moksha. Yoga leads to temporary loss of pain where as moksha leads to absolute eradication of all kinds of pain. As soon as the stage of yoga is disturbed, there will be recurrence of pain. Yoga is one of the means to attain moksha. Both the sensations i.e. happiness and miseries disappear when mind is concentrated and contained in the soul. This stage is known as yoga and it gives eight super natural powers to the individual who has attained this stage. Absence of rajas and tamas in mind and reduction of the potent effects of past actions leads to absolute detachment i.e moksha. To achieve the salvation, one has to always remember that soul and body are two different entities. Until and unless one acquires the real knowledge.i. e. satya buddhi he can not get rid of all miseries. A Person who follows all the means to achieve salvation do not return to this world and is permantly set free from all kinds of miseries.  (134-146)

# The ultimate cause of happiness and miseries is lust. All kinds of pain can be checked with the help of yoga and moksha. Yoga leads to temporary loss of pain where as moksha leads to absolute eradication of all kinds of pain. As soon as the stage of yoga is disturbed, there will be recurrence of pain. Yoga is one of the means to attain moksha. Both the sensations i.e. happiness and miseries disappear when mind is concentrated and contained in the soul. This stage is known as yoga and it gives eight super natural powers to the individual who has attained this stage. Absence of rajas and tamas in mind and reduction of the potent effects of past actions leads to absolute detachment i.e moksha. To achieve the salvation, one has to always remember that soul and body are two different entities. Until and unless one acquires the real knowledge.i. e. satya buddhi he can not get rid of all miseries. A Person who follows all the means to achieve salvation do not return to this world and is permantly set free from all kinds of miseries.  (134-146)