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Katidhapurusha Sharira (view source)

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|title=Katidhapurusha Sharira

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|keywords=purusha, holistic human being, Mana, mind, Atma, Self, consciousness, soul, salvation, pradnyaparadha, intellectual errors, causes of miseries and comfort, Ayurveda, Indian system of medicine, charak samhita.

|description=Sharira Sthana Chapter 1. Knowledge of holistic human being

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|image=http://www.carakasamhitaonline.com~~/mediawiki-1.32.1~~/resources/assets/ogimgs.jpg

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|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

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<big>'''Sharira Sthana Chapter 1. Knowledge of holistic human being '''</big>

{{Infobox

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<big>'''Abstract'''</big>

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<p style="text-align:justify;">A healthcare provider cannot treat an individual without comprehensive knowledge of his constitution. A study of human being can be initiated only after understanding concept of [[purusha]], that means holistic human being, the self ([[Aatma]]), consciousness, the cosmic man, etc., depending upon the context. This first chapter describes [[purusha]] in the context of samyoga purusha that means a logical body of six constituents (shad-dhatuja), of twenty-four constituents (chaturvimshati- tattvatmak), or that which is ideal for treatment (chikitsya purusha). The third meaning of [[purusha]] is in the context of ativahika purusha, a subtle body that passes on from one body to the next along with the soul. Besides these, there are several other forms or connotations described here in this text. This chapter answers all queries about the [[soul]], its origin, proof of existence, mind, its description, intellectual error and its adverse effect, types of miseries and their causes, etc. Thus this chapter describes aspects of human evolution, spirituality and psychology as well. </p>

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<div style="text-align:justify;">A healthcare provider cannot treat an individual without comprehensive knowledge of his constitution. A study of human being can be initiated only after understanding concept of purusha, that means holistic human being, the self (atma), consciousness, the cosmic man, etc., depending upon the context. This first chapter describes purusha in the context of samyoga purusha that means a logical body of six constituents (shad-dhatuja), of twenty-four constituents (chaturvimshati- tattvatmak), or that which is ideal for treatment (chikitsya purusha). The third meaning of purusha is in the context of ativahika purusha, a subtle body that passes on from one body to the next along with the soul. Besides these, there are several other forms or connotations described here in this text. This chapter answers all queries about the soul, its origin, proof of existence, mind, its description, intellectual error and its adverse effect, types of miseries and their causes, etc. Thus this chapter describes aspects of human evolution, spirituality and psychology as well. </div>

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'''Keywords:''' [[purusha]], holistic human being, [[mana]], [[mind]], [[Aatma]], self, consciousness, [[soul]], salvation, [[prajnaparadha]], intellectual errors, causes of miseries and comfort.

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'''Keywords:''' ''purusha'', holistic human being, ~~Mana~~, mind, ~~Atma~~, ~~Self~~, consciousness, soul, salvation, ~~pradnyaparadha~~, intellectual errors, causes of miseries and comfort.

== Introduction ==

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An aspiring [[Ayurveda]] practitioner who has obtained thorough knowledge about diseases, and their signs and symptoms from [[Nidana Sthana]] and studied ''rasa prabhava'' and ''dosha prabhava'' in the context of ''dravya'' and ''vyadhi'' from [[Vimana Sthana]] may have built a foundation in disease management, but cannot initiate treatment until he has a thorough knowledge of the human body. Therefore, a logical continuation from the preceding sections is this section on the human physiology and anatomy especially body’s connection to the universe. As mentioned earlier, the concept of ''purusha'' is integral to understanding ''sharira'', and therefore understanding [[Sharira Sthana]]. This chapter therefore deals with various topics related to ''purusha'' such as its types, origin, constituents, details about mind and soul, the process of knowledge, the theory of evolution and destruction, types of diseases and their causative factors, treatment of the diseases of past, present and future, desire as the ultimate cause of sorrow, the method by which an individual can get the permanent relief from pain, role of ''yoga'' in achieving salvation, and the means of salvation.

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An aspiring [[Ayurveda]] practitioner who has obtained thorough knowledge about diseases, and their signs and symptoms from [[Nidana Sthana]] and studied ''rasa prabhava'' and ''[[dosha]] prabhava'' in the context of [[dravya]] and [[vyadhi]] from [[Vimana Sthana]] may have built a foundation in disease management, but cannot initiate treatment until he has a thorough knowledge of the human body. Therefore, a logical continuation from the preceding sections is this section on the human physiology and anatomy especially body’s connection to the universe. As mentioned earlier, the concept of [[purusha]] is integral to understanding [[sharira]], and therefore understanding [[Sharira Sthana]]. This chapter therefore deals with various topics related to [[purusha]] such as its types, origin, constituents, details about mind and soul, the process of knowledge, the theory of evolution and destruction, types of diseases and their causative factors, treatment of the diseases of past, present and future, desire as the ultimate cause of sorrow, the method by which an individual can get the permanent relief from pain, role of ''yoga'' in achieving salvation, and the means of salvation.

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This chapter also deals with a philosophical approach to human body and mind (apparent, since the chapter deals with a complex concept like the ''purusha''). All eastern philosophies consider the ~~''atma''~~ (soul) as the entity that is responsible for all actions and therefore the recipient of the consequences of those actions. The ultimate reason for all kinds of pain and sufferings is that human beings do not realize or consider the body and the soul to be two distinct entities. The relationship between the soul and the mind is complex and subtle. One has to “rein in” the mind and also strive to stay detached from all the actions performed by him to liberate himself from this material world. A person who is detached from worldly possessions and actions is free from the karmic cycle of actions and consequences, and birth and death. Thus the chapter describes some of the basic physical and meta-physical aspects of the human entity.

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This chapter also deals with a philosophical approach to human body and mind (apparent, since the chapter deals with a complex concept like the [[purusha]]). All eastern philosophies consider the [[aatma]] (soul) as the entity that is responsible for all actions and therefore the recipient of the consequences of those actions. The ultimate reason for all kinds of pain and sufferings is that human beings do not realize or consider the body and the soul to be two distinct entities. The relationship between the soul and the mind is complex and subtle. One has to “rein in” the mind and also strive to stay detached from all the actions performed by him to liberate himself from this material world. A person who is detached from worldly possessions and actions is free from the karmic cycle of actions and consequences, and birth and death. Thus the chapter describes some of the basic physical and meta-physical aspects of the human entity.

</div>

==Sanskrit text, Transliteration and English Translation==

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Agnivesha requested Punarvasu to explain the following:

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# What are the divisions of the purusha according to the division of the [[dhatu]] (elements)?

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# 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?

# What is the origin of [[Purusha]]?

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# Is the [[Purusha]] eternal or ephemeral?

# What is the primordial source of creation and what are its byproducts?

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# what are the characteristic features of the [[purusha?

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# 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?

# If the [[Purusha]] is independent, how does it take birth among the undesirable species?

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According to another classification, [[Purusha]] comprises of twenty four [[dhatu]], i.e. [[mana]] (mind), ten [[indriya]] (sensory and motor organs), five objects of sense organs and [[prakriti]] (consisting of eight [[dhatu]], viz. five [[mahabhuta]] (in their subtle form), [[ahamkara]] (ego), [[mahat]] (intellect) and ''avyakta'' (primordial element) [17]

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According to another classification, [[Purusha]] comprises of twenty four [[dhatu]], i.e. [[mana]] (mind), ten [[indriya]] (sensory and motor organs), five objects of sense organs and [[prakriti]] (consisting of eight [[dhatu]], viz. five [[mahabhuta]] (in their subtle form), [[ahamkara]] (ego), [[mahat]] (intellect) and ''[[Avyakta|avyakta]]'' (primordial element) [17]

</div>

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=== Description of [[~~Mana~~]] (mind) ===

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=== Description of [[Manas]] (mind) ===

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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>

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~~<div class="mw-collapsible mw-collapsed">~~

===Role of [[buddhi]] (intellect)===

इन्द्रियेणेन्द्रियार्थो हि समनस्केन गृह्यते|

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कल्प्यते मनसा तूर्ध्वं गुणतो दोषतोऽथवा||२२||

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कल्प्यते मनसा तूर्ध्वं गुणतो दोषतोऽथवा||२२||

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~~<div class="mw-collapsible-content">~~

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~~indriyēṇēndriyārthō hi samanaskēna gr̥hyatē|~~

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~~kalpyatē manasā tūrdhvaṁ guṇatō dōṣatō'thavā||22||~~

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~~indriyeNendriyArtho hi samanaskena gRuhyate|~~

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~~kalpyate manasA tUrdhvaM guNato doShato~athavA||22||~~

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~~</div></div>~~

जायते विषये तत्र या बुद्धिर्निश्चयात्मिका|

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व्यवस्यति तया वक्तुं कर्तुं वा बुद्धिपूर्वकम्||२३||

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व्यवस्यति तया वक्तुं कर्तुं वा बुद्धिपूर्वकम्||२३||

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indriyēṇēndriyārthō hi samanaskēna gr̥hyatē|

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kalpyatē manasā tūrdhvaṁ guṇatō dōṣatō'thavā||22||

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jāyatē viṣayē tatra yā buddhirniścayātmikā|

vyavasyati tayā vaktuṁ kartuṁ vā buddhipūrvakam||23||

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indriyeNendriyArtho hi samanaskena gRuhyate|

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kalpyate manasA tUrdhvaM guNato doShato~athavA||22||

jAyate viShaye tatra yA buddhirnishcayAtmikA|

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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>

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एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|

पञ्च कर्मानुमेयानि येभ्यो बुद्धिः प्रवर्तते||२४||

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</div></div>

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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]

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The five sense faculties, made of the five ''[[mahabhuta]]s'' (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]

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</div>

=== Functions of ''karmendriya'' (motor organs) ===

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</div>

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=== ''Mahabhuta'' (five ~~basic~~ elements) ===

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=== [[Mahabhuta]] (five fundamental elements) ===

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</div></div>

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The five ~~''mahabhutas''~~ are ''akasha, vayu, agni, jala'' and ''prithvi'' (in this order). Their attributes are sound, touch, vision, taste and smell respectively. [27]

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The five [[mahabhuta]] are [[akasha]], [[vayu]], [[agni]], [[jala]] and [[prithvi]] (in this order). Their attributes are sound, touch, vision, taste and smell respectively. [27]

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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]

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The order of ''[[mahabhuta]]s'' 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 ''[[mahabhuta]]s'' is added to the succeeding one. This process of ''gunantara vriddhi'' in ''[[mahabhuta]]s'' is also known as ''bhutanipravesha'' [28]

</div>

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''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]

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''[[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>

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Among the various types of [[Purusha]] described in the first few verses of this chapter, rashi[[purusha]] is one form that consists of 24 ''tattvas'' i.e. ''avyakata, mahat, ahankara,'' five ''tanmatras'' five [[mahabhuta]] and ten [indriya]] and [[~~mana~~]]. Since this specific combination is considered superior, a [[purusha]] of this type is called ''rashi[[purusha]]'' in Ayurvedic science. Of these ''tattvas, avyakta'' serves as an excellent coordinator of perceptual faculties, sense organs, mind and the objects of the senses.

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Among the various types of [[Purusha]] described in the first few verses of this chapter, rashi[[purusha]] is one form that consists of 24 ''tattvas'' i.e. ''avyakata, mahat, ahankara,'' five ''tanmatras'' five [[mahabhuta]] and ten [indriya]] and [[manas]]. Since this specific combination is considered superior, a [[purusha]] of this type is called ''rashi[[purusha]]'' 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]

</div>

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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]

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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 ''[[Aatma]]'' ([[Purusha]]) that becomes the doer and sufferer of its previous deeds. (This is also known as ''kshanabhangavada'') [46-47]

</div>

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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]

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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 ''[[manas]]'' and ''[[indriya]]s'') 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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</div></div>

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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]

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The [[Purusha]], not alone but accompanied with ''[[manass]]'' and ''[[indriya]]s'', 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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</div>

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===Ashta bhuta ~~prakruti~~ (eight sources of creation) and ''Shodash'' vikara (sixteen elements)===

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===Ashta bhuta [[prakriti]] (eight sources of creation) and ''Shodash'' vikara (sixteen elements)===

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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]

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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 ''[[mahabhuta]]s''. [63-64]

</div>

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</div></div>

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~~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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As explained by wise ones, 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]

जायते बुद्धिरव्यक्ताद्बुद्ध्याऽहमिति मन्यते|

परं खादीन्यहङ्कारादुत्पद्यन्ते [१] यथाक्रमम्||६६||

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ततः सम्पूर्णसर्वाङ्गो जातोऽभ्युदित उच्यते|

jāyatē buddhiravyaktādbuddhyā'hamiti manyatē|

paraṁ khādīnyahaṅkārādutpadyantē [1] yathākramam||66||

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tataḥ sampūrṇasarvāṅgō jātō'bhyudita ucyatē|

jAyate buddhiravyaktAdbuddhyA~ahamiti manyate|

paraM khAdInyaha~gkArAdutpadyante [1] yathAkramam||66||

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~~</div></div>~~

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~~<div class="mw-collapsible mw-collapsed">~~

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~~ततः सम्पूर्णसर्वाङ्गो जातोऽभ्युदित उच्यते|~~

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~~पुरुषः प्रलये चेष्टैः पुनर्भावैर्वियुज्यते||६७||~~

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~~<div class="mw-collapsible-content">~~

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~~tataḥ sampūrṇasarvāṅgō jātō'bhyudita ucyatē|~~

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~~puruShaH pralaye ceShTaiH punarbhAvairviyujyate||67||~~

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tataH sampUrNasarvA~ggo jAto~abhyudita ucyate|

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~~puruṣaḥ pralayē cēṣṭaiḥ punarbhāvairviyujyatē||67||~~

</div></div>

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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]

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''[[Buddhi]]'' originates from ''avyakta'', ''ahamkara'' from ''[[buddhi]]'', and the five subtle ''[[mahabhuta]]s'' (''Tanmatras''), viz. ''akashatanmatra'' etc. from ''ahamkara''. These, along with the five gross ''[[mahabhuta]]s'' (in the right sequence) and the bio-transformed five ''[[indriya]]s'', 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>

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पुरुषः प्रलये चेष्टैः पुनर्भावैर्वियुज्यते||६७||

अव्यक्ताद्व्यक्ततां याति व्यक्तादव्यक्ततां पुनः|

रजस्तमोभ्यामाविष्टश्चक्रवत् परिवर्तते||६८||

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puruṣaḥ pralayē cēṣṭaiḥ punarbhāvairviyujyatē||67||

avyaktādvyaktatāṁ yāti vyaktādavyaktatāṁ punaḥ|

rajastamōbhyāmāviṣṭaścakravat parivartatē||68||

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puruShaH pralaye ceShTaiH punarbhAvairviyujyate||67||

avyaktAdvyaktatAM yAti vyaktAdavyaktatAM punaH|

rajastamobhyAmAviShTashcakravat parivartate||68||

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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.

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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.

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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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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>

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# 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);

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# Inspiration and controlling mind and ''~~indriyas~~''

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# Inspiration and controlling mind and ''[[indriya]]s''

# Journey to another country in dreams;

# Anticipation of death;

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

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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]

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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 (''[[indriya]]s'', ''[[manas]]'' and four subtle ''[[mahabhuta]]s'') departs, the body becomes vacant and is deprived of consciousness. Only the five ''[[mahabhuta]]s'' remain. So, a dead body is said to have attained the state of five ''[[mahabhuta]]s'' (''panchtatva'') [70-74]

</div>

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</div></div>

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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]

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Mind is active, but devoid of consciousness. The omnipresent soul becomes active only when it coordinates with mind. Though the soul is not active, it is conscious and is considered a doer, or an actor, or an agent of deeds. The mind is not considered as actor, because it is devoid of Consciousness, though it is responsible for activity. [75-76]

Thus, the ability to “cause” or “act” resides in the conscious and not in unconscious.

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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 the free soul, when meditates, get rid of the results of good or bad acts of its own. [78]

</div>

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−

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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−

''~~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'')

+

''[[Aatma]]'' (soul) does not have a beginning, and similarly, the corpus (combination of [[ayu]] elements) also does not have a beginning. The continuity of ''kshetra'' and ''kshetragya'' is so long that it is not possible to say which came earlier (''kshetra'' or ''kshetragya'')

[82]

−

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 [[bhuta]]s are witnessed by the [[soul]] (who alone is the knower of things). Things cannot be witnessed by unconscious objects (like stone). [83]

</div>

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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 samyoga [[purusha]] (24 tattvatmaka 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>

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Recurrence of headache, fever, cough and vomiting establishes the fact that diseases of the past do relapse. That is to say, the time of occurrence of the various diseases in the past repeats itself. The therapeutic devices meant for alleviating such recurring diseases verily take the past history (of such diseases) into consideration.

−

In order that flood waters may not damage crops as they did in the past, a dam is constructed as a preventive measure. So are ~~some therapeutic devices~~ prescribed to prevent certain diseases which are likely to attack living beings in future. This treatment relates to prevention of future diseases.

+

In order that flood waters may not damage crops as they did in the past, a dam is constructed as a preventive measure. By observing premonitory symptoms, some therapies are prescribed to prevent certain diseases which are likely to attack living beings in future. This treatment relates to prevention of future diseases.

A continuity of ailments is checked by treatments that are conducive to the continuity of happiness.

−

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

+

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

−

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. The treatment that is devoid of desires (upadha) is called as complete treatment or supreme treatment (naishthiki chikitsa). [86-94]

</div>

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−

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, deeds and unwholesome contact with objects of senses could be counted as factors responsible for causing miseries. [98]

</div>

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</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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</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]], the recollection of knowledge of reality or self is impaired. This is known as the impairment of [[smriti]]. Normally [[smriti]] contains everything memorable. [101]

−

=== ~~''Prajnparadha''~~ (intellectual defect) and its consequences ===

+

=== [[Prajnaparadha]] (intellectual defect) and its consequences ===

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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 [[dosha]]. This is called [[prajnaparadha]] (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, walking and travelling at improper time and places, friendship with persons of bad character, avoidance of ''sadvritta'' (noble code of conduct) described in [[Indriyopakramaniya Adhyaya]] ([[Sutra Sthana]] 8th chapter) 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 [[prajnaparadha]], the root cause of several diseases told by learned seers of [[Ayurveda]]. [102-108]

</div>

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−

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 [[prajnaparadha]] which makes improper cognition of [[manasa]], [[indriya]] with their objects and subjects. [109]

</div>

−

=== Importance of ''Kala'' (time factor)===

+

=== Importance of ''[[Kala]]'' (time factor)===

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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 ''[[dosha]]s'' 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]

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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 ''anyedyushka'' (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]

</div>

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</div></div>

−

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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Visual contact with undesirable, terrific, despicable objects and objects placed at a distance or in close proximity constitutes the wrong utilization of visual faculty. Vision is also impaired by the contact of the visual faculty with faint objects.

−

Excessive intake, absence of intake, intake in utter disregard to the wholesomeness of addiction and inadequate intake of ''rasas'' (tastes) vitiate the ~~gaustatory~~ faculty.

+

Excessive intake, absence of intake, intake in utter disregard to the wholesomeness of addiction and inadequate intake of ''rasas'' (tastes) vitiate the gustatory faculty.

Olfactory faculty also gets impaired by the enjoyment of smells too mild and too sharp or by absolute nonutilization of this faculty.

Inhalation of the smell of putrified objects, germs and poisonous as well as unseasonal smells constitutes wrong utilization of olfactory faculty.

−

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 ''[[dosha]]s''. A thing which is not conducive to the body is regarded as asatmya or unwholesome and which becomes responsible to provoke all the ''[[dosha]]s''. [118-127]

</div>

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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 desire in the form of likes and dislikes respectively. Then again this desire is responsible cause for happiness and miseries. It is desire 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 (Cause for such type of contact is again [[purusha]]).[134-135]

</div>

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−

(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]

</div>

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−

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, [[manas]], [[indriya]]'' and ''[[Aatma]]''.

−

''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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All this can be attained by virtue of the constant remembering of the fact that the soul is different from the body, mind and senses and the latter has nothing to do with the former. [143-146]

−

=== ~~''Smruti''~~ (memory) ===

+

=== [[Smriti]] (memory) ===

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</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 regimen 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.

The following are the eight factors that bring about a good memory:

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# Practice;

# Attainment of metaphysical knowledge; and

−

# Subsequent ~~partial communication~~ of an event.

+

# Subsequent repeated visualization and hearing (of a thing or an event). [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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−

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 not one's own and ephemeral. It is not produced by the soul (''[[Aatma]]''); 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>

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</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 indeterminate, determinate or scriptural knowledge is completely eradicated. [154]

=== Process of knowledge of self ===

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अतः परं ब्रह्मभूतो भूतात्मा नोपलभ्यते|

निःसृतः सर्वभावेभ्यश्चिह्नं यस्य न विद्यते|

+

गतिर्ब्रह्मविदां ब्रह्म तच्चाक्षरमलक्षणम्।

ज्ञानं ब्रह्मविदां चात्र नाज्ञस्तज्ज्ञातुमर्हति||१५५||

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== Tattva Vimarsha (Fundamental Principles) ==

−

# ''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. Charak 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. Charak 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 [[Aatma]], 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. 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)

+

# ''[[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 (''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 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 ''[[mahabhuta]]s, [[buddhi]], avyakta,'' and ''ahamkara''. ''Shodasha vikaras'' are five sense faculties (''jnanendriya''), five motor faculties (''karmendriya''), mind and five ''[[mahabhuta]]s''. The ''[[purusha]]'' along with the instruments of knowledge i.e. '';[[manas]], [[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 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 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 ''[[mahabhuta]]s'' 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 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 ''[[dhatu]]s''. (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 ''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)

+

# 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 a indriyaka 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)

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# 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)

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# 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)

== Vidhi Vimarsha (Applied Inferences) ==

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=== Attributes of mind ===

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The mind is ''anu'' (subtle) and ''eka'' (unitary). [Cha.Sa.[[Sharira Sthana]] 1/19] It is subtler than the subtlest and hence cannot be perceived by ordinary senses. This subtleness is the reason for limitation of modern psychiatry to define and conclude the exact structure of mind. It appears multiple in same individual due to variation in pertaining to perception of its own objects (''svartha''), motivation and perception of objects of senses (''indriyartha'') and its deposition. Similarly it takes various forms due to its contact with qualities like intelligence (''sattva''), arrogance (''rajas'') and Ignorance (''tamas''). But it is only one because it can motivate only one sense organ resulting in activation of only one organ at a time. Mind is not multiple because it cannot motivate and establish contact with all sense organs simultaneously. [Cha.Sa.[[Sutra Sthana]] 8/5] This quality again denotes the application of power of mind concentration to perceive things.

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The mind is ''anu'' (subtle) and ''eka'' (unitary). [Cha.Sa.[[Sharira Sthana]] 1/19] It is subtler than the subtlest and hence cannot be perceived by ordinary senses. This subtleness is the reason for limitation of modern psychiatry to define and conclude the exact structure of mind. It appears multiple in same individual due to variation in pertaining to perception of its own objects (''svartha''), motivation and perception of objects of senses (''indriyartha'') and its deposition. Similarly it takes various forms due to its contact with qualities like intelligence (''sattva''), arrogance (''[[rajas]]'') and Ignorance (''[[tamas]]''). But it is only one because it can motivate only one sense organ resulting in activation of only one organ at a time. Mind is not multiple because it cannot motivate and establish contact with all sense organs simultaneously. [Cha.Sa.[[Sutra Sthana]] 8/5] This quality again denotes the application of power of mind concentration to perceive things.

The other attribute of mind is its ''Chanchalatva'' (fickleness). It is one of the major obstacles in concentration and meditation.

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=== Objects of Mind ===

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In addition to functions, the objects of mind are also described (Cha.~~Sha~~.1/20) viz. ''Chintya'' (cogitation), ''Vicharya'' (consideration of discrimination), ''Uhya'' (speculation and logical reasoning), ''Dhyeya'' (aiming), ''Sankalpya'' (conviction and determination).

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In addition to functions, the objects of mind are also described [Cha.Sa.[[Sharira Sthana 1/20] viz. ''Chintya'' (cogitation), ''Vicharya'' (consideration of discrimination), ''Uhya'' (speculation and logical reasoning), ''Dhyeya'' (aiming), ''Sankalpya'' (conviction and determination).

[[Charak Samhita]] has described three reasons for occurrence of disease:

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# Mistake of the intellect (''prajnaparadha'') by losing connection to the source (consciousness).

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# Mistake of the intellect (''[[prajnaparadha]]'') by losing connection to the source (consciousness).

# Losing control of special senses.

# Not acting conducive to seasons and place.

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==== ''Prajnaparadha'' (intellectual errors) ====

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==== ''[[Prajnaparadha]]'' (intellectual errors) ====

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The description of ''prajnaparadha'' seems to work for cause as well as effect in the patho-physiology of stress. ''Prajnaparadha'' has been defined as the composite consequence of ''dhi, dhriti'' and ''smriti vibramsha''. [Cha.Sa.[[Sharira Sthana]] 1/98-101) This means it can affect the conscience, self-control and memory functioning of intellect. It is the root cause of all mental disorders such as passion, anger, fear, confusion, grief [Cha.Sa.[[Sutra Sthana]] 7/52) as well as the ''karmaja'' and ''atmaja vyadhi''. [Cha.Sa.[[Nidana Sthana]] 7/21]

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The description of ''[[prajnaparadha]]'' seems to work for cause as well as effect in the patho-physiology of stress. ''[[Prajnaparadha]]'' has been defined as the composite consequence of ''dhi, dhriti'' and ''[[smriti]] vibramsha''. [Cha.Sa.[[Sharira Sthana]] 1/98-101] This means it can affect the conscience, self-control and memory functioning of intellect. It is the root cause of all mental disorders such as passion, anger, fear, confusion, grief [Cha.Sa.[[Sutra Sthana]] 7/52] as well as the ''karmaja'' and ''atmaja vyadhi''. [Cha.Sa.[[Nidana Sthana]] 7/21]

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The improper actions caused by this intellectual error leads to vitiation of physical and mental ''dosha'' as follows:

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The improper actions caused by this intellectual error leads to vitiation of physical and mental ''[[dosha]]'' as follows:

# Forceful stimulation of natural urges and suppression of the manifested ones. This is applicable for both the physical ''sharira adharaniya'' ''vega'' and ''manas dharaniya vega'' (natural urges).

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#Indulgence in negative activities originated by envy, ego, fear, anger, intoxication, confusion.

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==== Disturbance of intellectual functioning by ''Prajnaparadha'' ====

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==== Disturbance of intellectual functioning by ''[[Prajnaparadha]]'' ====

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''Dhi'' (intellect), ''dhriti'' (self control or patience) and ''smriti'' (memory) can be considered as the three important functioning faculties, impairment of which leads to psychiatric disorders. The ''dhi''(intellect) normally views things as they really are and its impairment leads to viewing eternal things as ephemeral and something harmful as useful and vice versa. The ''dhi vibhramsha'' leads to indecisiveness of the person to discriminate between right and wrong things.

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''Dhi'' (intellect), ''dhriti'' (self control or patience) and ''[[smriti]]'' (memory) can be considered as the three important functioning faculties, impairment of which leads to psychiatric disorders. The ''dhi''(intellect) normally views things as they really are and its impairment leads to viewing eternal things as ephemeral and something harmful as useful and vice versa. The ''dhi vibhramsha'' leads to indecisiveness of the person to discriminate between right and wrong things.

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Due to impairment of patience mind indulging in various worldly enjoyments cannot be restrained from harmful objects. ''Dhriti vibhramsha'' results into lack of self control over activities. Normally memory contains everything memorable and if it is impaired due to overcoming by ''rajas'' and ''tamas'', the worthy things are not memorized leading to misconduct of the person. [Cha.Sa.[[Sharira Sthana]] 1/98-101] and ''smriti vibhramsha'' leads to decrease or improper recall, retention of things in memory.

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Due to impairment of patience mind indulging in various worldly enjoyments cannot be restrained from harmful objects. ''Dhriti vibhramsha'' results into lack of self control over activities. Normally memory contains everything memorable and if it is impaired due to overcoming by ''[[rajas]]'' and ''[[tamas]]'', the worthy things are not memorized leading to misconduct of the person. [Cha.Sa.[[Sharira Sthana]] 1/98-101] and ''[[smriti]] vibhramsha'' leads to decrease or improper recall, retention of things in memory.

The other two causative factors like ''parinama'' and ''asatmendriyartha samyoga'' are also equally important causes.

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The ''parinama'' or time factor means not adapting the seasonal, diurnal changes as per physiological changes of ''dosha''. The changes related to age and death are also included in ''kala''.

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The ''parinama'' or time factor means not adapting the seasonal, diurnal changes as per physiological changes of ''[[dosha]]''. The changes related to age and death are also included in ''kala''.

''Asatmendriyartha samyoga'' is self explanatory term denoting improper indulgence in the unsuitable sensory activities. The activities are enlisted in detail in the chapter. In today’s era of modernization and technological dependence, the excess indulgence in use of sense organs shall be avoided.

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There are many disciplines of ''yoga'' described since Vedic period dating back 4000 to 5000 years. In the second century B.C. Patanjali outlined ''ashtanga yoga'' (eight limbs of ''yoga'') or ''raja yoga'' which is being recognized as the most common and practical in the current society.

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Origin of the word ''yoga'' is from Sanskrit word ''yuj'' meaning “union” and represents union of mind, body, soul and spirit. As mentioned in the chapter, all started from pure being or ''purusha'' which is divine and state of perfection without any suffering because there is nothing material. ''Purusha'' creates ''prakriti'' which is all around us and we start relating to it and forget that our essence is ''purusha''. This continued relationship to ''prakriti'' is the cause for desires and expectations resulting in suffering. The realization of this comes through ''chitta'' which is feeling, centered in the heart and is evolution of consciousness.

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Origin of the word ''yoga'' is from Sanskrit word ''yuj'' meaning “union” and represents union of mind, body, soul and spirit. As mentioned in the chapter, all started from pure being or ''purusha'' which is divine and state of perfection without any suffering because there is nothing material. ''[[Purusha]]'' creates ''[[prakriti]]'' which is all around us and we start relating to it and forget that our essence is ''[[purusha]]''. This continued relationship to ''[[prakriti]]'' is the cause for desires and expectations resulting in suffering. The realization of this comes through ''chitta'' which is feeling, centered in the heart and is evolution of consciousness.

In order to transcend this dichotomy, Patanjali described the following eight limbs of ''ashtanga yoga''.

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