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Katidhapurusha Sharira (view source)
Revision as of 11:23, 30 December 2020
, 11:23, 30 December 2020→Sanskrit text, Transliteration and English Translation
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Now we shall expound the chapter "Katidhapurusha Sharira" (Knowledge of holistic human being). Thus said Lord Atreya. [1-2]
Now we shall expound the chapter "Katidhapurusheeyam Shariram" (Knowledge of holistic human being). Thus said Lord Atreya. [1-2]
===Questions by Agnivesha===
===Questions by Agnivesha===
Agnivesha requested Punarvasu to explain the following:
Agnivesha requested Punarvasu to explain the following:
# What are the divisions of the purusha according to the division of the ''dhatus'' (elements)?
# What are the divisions of the purusha according to the division of the [[dhatu]] (elements)?
# Why is this ''purusha'' considered as the ''karana'' (''karta''/doer)? Is the ''purusha'' considered to be the cause of the body?
# Why is this [[purusha]] considered as the ''karana'' (''karta''/doer)? Is the [[Purusha]] considered to be the cause of the body?
# What is the origin of ''purusha''?
# What is the origin of [[Purusha]]?
# Is the ''purusha'' a sentient or an insentient entity?
# Is the [[Purusha]] a sentient or an insentient entity?
# Is the ''purusha'' eternal or ephemeral?
# Is the [[Purusha]] eternal or ephemeral?
# What is the primordial source of creation and what are its byproducts?
# What is the primordial source of creation and what are its byproducts?
# What is the proof of the existence of the ''purusha''?
# what are the characteristic features of the [[purusha?
# Those proficient in spiritual science describe the ''purusha'' to be devoid of action, independent, absolutely free, all pervasive, knower of the body and a witness. When is the ''purusha'' devoid of action? How does action emanate from it?
# Those proficient in spiritual science describe the [[Purusha]] to be devoid of action, independent, absolutely free, all pervasive, knower of the body and a witness. When is the [[Purusha]] devoid of action? How does action emanate from it?
# If the ''purusha'' is independent, how does it take birth among the undesirable species?
# If the [[Purusha]] is independent, how does it take birth among the undesirable species?
# If the ''purusha'' is absolutely free, how does it get overpowered by miserable ideas?
# If the [[Purusha]] is absolutely free, how does it get overpowered by miserable ideas?
# Being omnipresent, why is it not aware of all miseries in its surroundings?
# Being omnipresent, why is it not aware of all miseries in its surroundings?
# If it is ubiquitous, how does it not visualize things interrupted by hills and walls?
# If it is ubiquitous, how does it not visualize things interrupted by hills and walls?
# Which comes first – the body or the knower of the body (soul)? In the absence of the body, the object that perceives, emergence of the ''purusha'' does not appear to be appropriate. But then if the body comes first, the ''purusha'' would not be deemed eternal.
# Which comes first – the body or the knower of the body (soul)? In the absence of the body, the object that perceives, emergence of the [[Purusha]] does not appear to be appropriate. But then if the body comes first, the [[Purusha]] would not be deemed eternal.
# What is it of which the ''purusha'' is considered to be a witness?
# What is it of which the [[Purusha]] is considered to be a witness?
# Can the same ''purusha'' be a creator as well as a witness at the same time?
# Can the same [[Purusha]] be a creator as well as a witness at the same time?
# If the ''purusha'' is derived from any modification, how does it subject itself to specific situations arising out of miseries (diseases)?
# If the [[Purusha]] is derived from any modification, how does it subject itself to specific situations arising out of miseries (diseases)?
# Out of the three types of miseries of a patient, which one is treatable by the physician – the past one, the present one or the future one?
# Out of the three types of miseries of a patient, which one is treatable by the physician – the past one, the present one or the future one?
## The future one is in fact not in existence;
## The future one is in fact not in existence;
# What are the sites of their manifestation?
# What are the sites of their manifestation?
# Where do all these miseries completely get merged after their cure?
# Where do all these miseries completely get merged after their cure?
# What are the signs that help in recognizing the ''purusha'' which is omnipresent, all renouncing, devoid of all contacts, only one and tranquil? [3-15]
# What are the signs that help in recognizing the [[Purusha]] which is omnipresent, all renouncing, devoid of all contacts, only one and tranquil? [3-15]
=== Details about [[Purusha]] ===
=== Details about [[Purusha]] ===
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[[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]
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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]
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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]
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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]
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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.
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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]
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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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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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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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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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answering the question of Agnivesha about the origin of soul, teacher said:
answering the question of Agnivesha about the origin of soul, teacher said:
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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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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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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]
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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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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]
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.
The absolute soul is unmanifested, knower of creation, eternal, universal and indestructible. The manifested creation (''purusha'') is, of course, otherwise. Another way of distinguishing manifested things from the unmanifested ones is that the former can be perceived by sense faculties. The latter is transcendental in nature and is not perceptible with the senses. It can only be inferred (rather than perceived). [60-62]
The absolute soul is unmanifested, knower of creation, eternal, universal and indestructible. The manifested creation ([[Purusha]]) is, of course, otherwise. Another way of distinguishing manifested things from the unmanifested ones is that the former can be perceived by sense faculties. The latter is transcendental in nature and is not perceptible with the senses. It can only be inferred (rather than perceived). [60-62]
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''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]
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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]
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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]
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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]])
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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]
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To sum up :
To sum up :
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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 (Fundamental Principles) ==
== Tattva Vimarsha (Fundamental Principles) ==