Purusha Vichaya Sharira

Purusha Vichaya Sharira

Section/Chapter	Sharira Sthana Chapter 5
Preceding Chapter	Mahatigarbhavakranti Sharira
Succeeding Chapter	Sharira Vichaya Sharira
Other Sections	Sutra Sthana, Nidana Sthana, Vimana Sthana, Indriya Sthana, Chikitsa Sthana, Kalpa Sthana, Siddhi Sthana

Sharira Sthana Chapter 5

Abstract

Purusha Vichaya literally means detailed (or comprehensive) search or analysis of the person (or purusha). While the two preceding chapters explain the developmental phases of an embryo from its inception as a fetus to the growth factors that culminate with the birth of the child, this chapter deals with factors that help transform the child into a fully grown purusha. An important takeaway from this chapter is the view that the purusha is a microcosm mirroring the universe, or the macrocosm. This is briefly indicated in the preceding chapter (Mahatigarbhavakranti Sharira, verse 13), where it is said that the purusha epitomizes the universe. All the structural forms that exist in the universe also exist in purusha and vice-versa. A study of the purusha, in Ayurveda, is not simply restricted to studying the physiology of a human being. Rather, the purusha is said to be formed of the same shad dhatu (pancha mahabhuta, or the five fundamental elements, and the supreme consciousness) that the universe is made of, and thus signifies an interdependence between the microcosm and the macrocosm. The person is also called shaddhatuja purusha. This study underscores Ayurveda’s premise that a person – or a human being – should not be seen in isolation, but in the context of a harmony between man and the environment.

Keywords: Purusha, Man, microcosm, loka, macrocosm, universe, cause of disease and happiness, serenity, path to emancipation.

Introduction

The term purusha vichayam means the search of the purusha (individual person’s living body) or the analytical study of the purusha. Since Vedic times, sages and practitioners of Ayurveda studied the environment and the various features that constituted the loka (realm or world) and its impact on the purusha (person). Many civilizations have acknowledged the relationship between man and his environment, but Vedic scholars recorded their observations of the similarities in the avyava (component) of loka and purusha, concluding that the person is the replica of the universe (Yatha Pinde Tatha Brahmande). Lord Atreya dedicated this chapter to the study of the purusha underscoring this belief. Charaka advised maintaining a harmony between man and his environment to attain the prime objectives of a human life – blissful life (sukhayu), useful life (hitayu), and salvation (moksha).

Sanskrit text, Transliteration and English Translation

अथातः पुरुषविचयं शारीरं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

athātaḥ puruṣavicayaṁ śārīraṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtaH puruShavicayaM shArIraM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

Now I shall expound the chapter on the study/analysis of the Purusha. Thus said Lord Atreya. [1-2]

The purusha (man/individual)-an epitome/ miniature of the loka (universe)

‘पुरुषोऽयं लोकसम्मितः’ इत्युवाच भगवान् पुनर्वसुरात्रेयः| यावन्तो हि लोके (मूर्तिमन्तो ) भावविशेषास्तावन्तः पुरुषे, यावन्तः पुरुषे तावन्तो लोके; इत्येवंवादिनंभगवन्तमात्रेयमग्निवेश उवाच- नैतावता वाक्येनोक्तं वाक्यार्थमवगाहामहे, भगवता बुद्ध्या भूयस्तरमतोऽनुव्याख्यायमानंशुश्रूषामह इति||३||

‘puruṣō'yaṁ lōkasammitaḥ’ ityuvāca bhagavān punarvasurātrēyaḥ| yāvantō hi lōkē (mūrtimantō ) bhāvaviśēṣāstāvantaḥ puruṣē, yāvantaḥ puruṣē tāvantō lōkē;ityēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- naitāvatā vākyēnōktaṁ vākyārthamavagāhāmahē,bhagavatā buddhyā bhūyastaramatō'nuvyākhyāyamānaṁ śuśrūṣāmaha iti||3||

‘puruSho~ayaM lokasammitaH’ ityuvAca bhagavAn punarvasurAtreyaH| yAvanto hi loke (mUrtimanto [1] ) bhAvavisheShAstAvantaH puruShe, yAvantaH puruShe tAvanto loke; ityevaMvAdinaM bhagavantamAtreyamagnivesha uvAca-naitAvatA vAkyenoktaM vAkyArthamavagAhAmahe, bhagavatA buddhyA bhUyastaramato~anuvyAkhyAyamAnaM shushrUShAmaha iti||3||

Lord Punarvasu Atreya said that the purusha is similar to the loka. Whatever specific murtimantabhava (embodiments) are present in the loka, the same are in the purusha. Similarly, whatever is in purusha, is also in the loka. Having listened thus to Lord Atreya, Agnivesha said, "We are unable to grasp the idea contained in this aphoristic statement, hence we want to hear a more detailed exposition from you, O Lord!" [3]

तमुवाच भगवानात्रेयः- अपरिसङ्ख्येया लोकावयवविशेषाः, पुरुषावयवविशेषा अप्यपरिसङ्ख्येयाः; तेषां यथास्थूलंकतिचिद्भावान् सामान्यमभिप्रेत्योदाहरिष्यामः, तानेकमना निबोध सम्यगुपवर्ण्यमानानग्निवेश!| षड्धातवः समुदिताः ‘लोक’ इति शब्दं लभन्ते; तद्यथा- पृथिव्यापस्तेजो वायुराकाशं ब्रह्म चाव्यक्तमिति, एत एव चषड्धातवः समुदिताः ‘पुरुष’ इति शब्दं लभन्ते||४||

tamuvāca bhagavānātrēyaḥ- aparisaṅkhyēyā lōkāvayavaviśēṣāḥ, puruṣāvayavaviśēṣāapyaparisaṅkhyēyāḥ; tēṣāṁ yathāsthūlaṁ katicidbhāvān sāmānyamabhiprētyōdāhariṣyāmaḥ,tānēkamanā nibōdha Sāmyagupavarṇyamānānagnivēśa!| ṣaḍdhātavaḥ samuditāḥ ‘loka’ iti śabdaṁ labhantē; tadyathā- pr̥thivyāpastējō vāyurākāśaṁ brahmacāvyaktamiti, ēta ēva ca ṣaḍdhātavaḥ samuditāḥ ‘puruṣa’ iti śabdaṁ labhantē||4||

tamuvAca bhagavAnAtreyaH- aparisa~gkhyeyA lokAvayavavisheShAH, puruShAvayavavisheShA apyaparisa~gkhyeyAH; teShAM yathAsthUlaM katicidbhAvAnsAmAnyamabhipretyodAhariShyAmaH, tAnekamanA nibodha samyagupavarNyamAnAnagnivesha!| ShaDdhAtavaH samuditAH ‘puruSha’ iti shabdaM labhante; tadyathA- pRuthivyApastejo vAyurAkAshaM brahma cAvyaktamiti, eta eva ca ShaDdhAtavaH samuditAH‘puruSha’ iti shabdaM labhante||4||

Lord Atreya replied, "Innumerable are the specific parts (different unit constituents) of the loka and so are innumerable the specific parts (unit constituents) of a purusha. I will explain (to you) some of the gross entities common (to the loka and purusha) because it is very difficult to mention all of them, but the rest you understand yourself by inference.

Attentively, listen to me O Agnivesha!, The aggregate (collective combination) of the six dhatus, viz. prithvi, apa, tejas, vayu, akasha and unmanifested Brahman is termed as loka (universe) and (similarly these) six constituents also make the purusha. [ 3-4]

Identity of avayava /parts/ factors of samyatva (similarity) in purusha (man) with those of loka (universe)

तस्य पुरुषस्य पृथिवी मूर्तिः, आपः क्लेदः, तेजोऽभिसन्तापः, वायुः प्राणः, वियत् सुषिराणि, ब्रह्म अन्तरात्मा| यथा खलु ब्राह्मी विभूतिर्लोके तथा पुरुषेऽप्यान्तरात्मिकी विभूतिः, ब्रह्मणो विभूतिर्लोके प्रजापतिरन्तरात्मनो विभूतिः पुरुषेसत्त्वं, यस्त्विन्द्रो लोके स पुरुषेऽहङ्कारः, आदित्यस्त्वादानं, रुद्रो रोषः, सोमः प्रसादः, वसवः सुखम्, अश्विनौ कान्तिः,मरुदुत्साहः, विश्वेदेवाः सर्वेन्द्रियाणि सर्वेन्द्रियार्थाश्च, तमो मोहः, ज्योतिर्ज्ञानं, यथा लोकस्य सर्गादिस्तथा पुरुषस्य गर्भाधानं,यथा कृतयुगमेवं बाल्यं, यथा त्रेता तथा यौवनं, यथा द्वापरस्तथा स्थाविर्यं, यथा कलिरेवमातुर्यं, यथा युगान्तस्तथामरणमिति| एवमेतेनानुमानेनानुक्तानामपि लोकपुरुषयोरवयवविशेषाणामग्निवेश! सामान्यं विद्यादिति||५||

tasya puruṣasya pr̥thivī mūrtiḥ, āpaḥ klēdaḥ, tējō'bhisantāpaḥ, vāyuḥ prāṇaḥ, viyat suṣirāṇi, brahmaantarātmā| yathā khalu brāhmī vibhūtirlōkē tathā puruṣē'pyāntarātmikī vibhūtiḥ, brahmaṇō vibhūtirlōkēprajāpatirantarātmanō vibhūtiḥ puruṣē sattvaṁ, yastvindrō lōkē sa puruṣē'haṅkāraḥ, ādityastvādānaṁ,rudrō rōṣaḥ, sōmaḥ prasādaḥ, vasavaḥ sukham, aśvinau kāntiḥ, marudutsāhaḥ, viśvēdēvāḥ sarvēndriyāṇisarvēndriyārthāśca, tamō mōhaḥ, jyōtirjñānaṁ, yathā lōkasya sargādistathā puruṣasya garbhādhānaṁ,yathā kr̥tayugamēvaṁ bālyaṁ, yathā trētā tathā yauvanaṁ, yathā dvāparastathā sthāviryaṁ, yathākalirēvamāturyaṁ, yathā yugāntastathā maraṇamiti| ēvamētēnānumānēnānuktānāmapi lōkapuruṣayōravayavaviśēṣāṇāmagnivēśa! sāmānyaṁ vidyāditi||5||

tasya puruShasya pRuthivI mUrtiH, ApaH kledaH, tejo~abhisantApaH, vAyuH prANaH, viyat suShirANi, brahma antarAtmA| yathA khalu brAhmI vibhUtirloke tathA puruShe~apyAntarAtmikI vibhUtiH, brahmaNo vibhUtirloke prajApatirantarAtmano vibhUtiH puruShe sattvaM, yastvindro lokesa puruShe~aha~gkAraH, AdityastvAdAnaM, rudro roShaH, somaH prasAdaH, vasavaH sukham, ashvinau kAntiH, marudutsAhaH, vishvedevAH sarvendriyANisarvendriyArthAshca, tamo mohaH, jyotirj~jAnaM, yathA lokasya sargAdistathA puruShasya garbhAdhAnaM, yathA kRutayugamevaM bAlyaM, yathA tretA tathAyauvanaM, yathA dvAparastathA sthAviryaM, yathA kalirevamAturyaM, yathA yugAntastathA maraNamiti| evametenAnumAnenAnuktAnAmapi lokapuruShayoravayavavisheShANAmagnivesha! sAmAnyaM vidyAditi||5||

In the person, prithvi, apa, tejas, vayu, akasha and Brahman are represented in the form of embodiments, moisture, heat, vital breath, space and the Self (atman) respectively. As is the magnificence of the Brahman, the super-consciousness, in the universe so is that of the atman in the person. While in the universe, the splendor of the Brahman is personified by Prajapati, the atman in the purusha is represented by the mind. Similarly, Indra in the universe is represented by ego in the person, Aditya (the sun) is represented in the processes that consume nutrients, Rudra in agitation, Soma (the moon) in cheerfulness, Vasu in happiness, Marut (the air) in enthusiasm, Ashwin in luster, Vishvadeva in all sense organs and their objects, darkness in ignorance, light in knowledge. just as there is act of creation in the universe, so also in man there is conception. Corresponding to krita yuga( the first age of universe), there is childhood. Corresponding to treta yuga (the second age), is youth. Corresponding to dwapara yuga (the third age), there is old age. Corresponding to kali yuga(the last age), is infirmity or diseases. Thus corresponding to the end of world cycle, is death in man. Thus, O Agnivesha, analogies between various features and phenomena could be drawn from the macrocosm to understand the microcosm (and vice versa). [5]

Applied aspect of the knowledge of the purusha (man/individual) -an epitome / miniture of the loka (universe)

एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- एवमेतत् सर्वमनपवादं यथोक्तं भगवता लोकपुरुषयोः सामान्यम्| किन्न्वस्य सामान्योपदेशस्य प्रयोजनमिति||६||

ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- ēvamētat sarvamanapavādaṁ yathōktaṁ bhagavatālōkapuruṣayōḥ sāmānyam| kinnvasya sāmānyōpadēśasya prayōjanamiti||6||

evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- evametat sarvamanapavAdaM yathoktaM bhagavatA lokapuruShayoH sAmAnyam| kinnvasya sAmAnyopadeshasya prayojanamiti||6||

When Lord Atreya finished his talk, Agnivesha said, “The similarity between purusha and the universe is undoubtedly logical. What is the purpose of this discourse in the context of medicine?”[6]

भगवानुवाच-शृण्वग्निवेश! सर्वलोकमात्मन्यात्मानं च सर्वलोके सममनुपश्यतः सत्या बुद्धिः समुत्पद्यते| सर्वलोकं ह्यात्मनि पश्यतो भवत्यात्मैव सुखदुःखयोः कर्ता नान्य इति|कर्मात्मकत्वाच्च हेत्वादिभिर्युक्तः सर्वलोकोऽहमिति विदित्वा ज्ञानं पूर्वमुत्थाप्यतेऽपवर्गायेति|तत्र संयोगापेक्षीलोकशब्दः| षड्धातुसमुदायो हि सामान्यतः सर्वलोकः||७||

bhagavānuvāca-śr̥ṇvagnivēśa! sarvalōkamātmanyātmānaṁ ca sarvalōkē samamanupaśyataḥ satyā [1]buddhiḥ samutpadyatē| sarvalōkaṁ hyātmani paśyatō Bhāvatyātmaiva sukhaduḥkhayōḥ kartā nānya iti| karmātmakatvācca hētvādibhiryuktaḥ sarvalōkō'hamiti viditvā jñānaṁ pūrvamutthāpyatē'pavargāyēti| tatra saṁyōgāpēkṣīlōkaśabdaḥ| ṣaḍdhātusamudāyō hi sāmānyataḥ sarvalōkaḥ||7||

bhagavAnuvAca- shRuNvagnivesha! sarvalokamAtmanyAtmAnaM ca sarvaloke samamanupashyataH satyA [1] buddhiH samutpadyate| sarvalokaM hyAtmani pashyato bhavatyAtmaiva sukhaduHkhayoH kartA nAnya iti| karmAtmakatvAcca hetvAdibhiryuktaH sarvaloko~ahamiti viditvA j~jAnaM pUrvamutthApyate~apavargAyeti| tatra saMyogApekShIlokashabdaH| ShaDdhAtusamudAyo hi sAmAnyataH sarvalokaH||7||

Lord Atreya replied that seeing the universe in the purusha, and vice-versa, gives rise to true knowledge. With such (true) knowledge, one would realize that the atman, or the Self, alone is responsible for bliss and sorrow and no one else. With this knowledge, one realizes that the whole world, being of the nature of activity and yoked to motivating factors etc. is as own self, one awakens the primary knowledge leading to salvation. The word loka here denotes aggregation. Generally, the entire universe (and the purusha) is made up of six constituents. [7]

Dukha (miseries) and sukha (happiness) of the purusha (man / individual)

तस्य हेतुः, उत्पत्तिः, वृद्धिः, उपप्लवः, वियोगश्च| तत्र हेतुरुत्पत्तिकारणं, उत्पत्तिर्जन्म, वृद्धिराप्यायनम्, उपप्लवो दुःखागमः, षड्धातुविभागो वियोगः सजीवापगमः सप्राणनिरोधः स भङ्गः स लोकस्वभावः| तस्य मूलं सर्वोपप्लवानां च प्रवृत्तिः, निवृत्तिरुपरमः| प्रवृत्तिर्दुःखं, निवृत्तिः सुखमिति यज्ज्ञानमुत्पद्यते तत् सत्यम्| तस्य हेतुः सर्वलोकसामान्यज्ञानम्| एतत्प्रयोजनं सामान्योपदेशस्येति||८||

tasya hētuḥ, utpattiḥ, vr̥ddhiḥ, upaplavaḥ, viyōgaśca| tatra hēturutpattikāraṇaṁ, utpattirjanma, vr̥ddhirāpyāyanam, upaplavō duḥkhāgamaḥ, ṣaḍdhātuvibhāgōviyōgaḥ sajīvāpagamaḥ sa prāṇanirōdhaḥ sa bhaṅgaḥ sa lōkasvabhāvaḥ|tasya mUlaM sarvopaplavAnAM ca pravRuttiH, nivRuttiruparamaH| pravRuttirduHkhaM, nivRuttiH sukhamiti yajj~jAnamutpadyate tat satyam| tasya hetuH sarvalokasAmAnyaj~jAnam| etatprayojanaM sAmAnyopadeshasyeti||8||

tasya hetuH, utpattiH, vRuddhiH, upaplavaH, viyogashca| tatra heturutpattikAraNaM, utpattirjanma, vRuddhirApyAyanam, upaplavo duHkhAgamaH, ShaDdhAtuvibhAgo viyogaH sajIvApagamaH sa prANanirodhaH sabha~ggaH sa lokasvabhAvaH| tasya mUlaM sarvopaplavAnAM ca pravRuttiH, nivRuttiruparamaH| pravRuttirduHkhaM, nivRuttiH sukhamiti yajj~jAnamutpadyate tat satyam| tasya hetuH sarvalokasAmAnyaj~jAnam| etatprayojanaM sAmAnyopadeshasyeti||8||

There are hetu, utpatti, vriddhi, upaplava and viyoga for purusha (man) and loka (universe). Hetu is the cause of manifestation, utpatti is germination or birth, vriddhi is growth, upaplava is advent of miseries. Viyoga is departure of soul, cessation of vital breath, disruption, dissolution of the six constituents and the reverting to the primordial state. The root cause of universe and all upaplava(advent of miseries) is pravritti (action/attachment). Nivritti (inaction/detachment from worldly affairs) leads to its destruction (of all miseries). Attachment leads to miseries and detachment to bliss. Realization of this fact is truth (pure knowledge). Imparting this knowledge is the purpose of describing this principle. [8]

Cause of pravritti (attachment) and method of nivritti (detachment)

अथाग्निवेश उवाच- किम्मूला भगवन्! प्रवृत्तिः, निवृत्तौ च क उपाय इति||९||

athāgnivēśa uvāca- kimmūlā bhagavan! pravr̥ttiḥ, nivr̥ttau ca ka upāya iti||9||

athAgnivēśaa uvAca- kimmUlA bhagavan! pravRuttiH, nivRuttau ca ka upAya iti||9||

Agnivesha then asks, "What is cause of pravritti (attachment) and methods of nivritti (detachment) ?".[9]

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः| तज्जा ह्यहङ्कारसङ्गसंशयाभिसम्प्लवाभ्यवपातविप्रत्ययाविशेषानुपायास्तरुणमिव द्रुममतिविपुलशाखास्तरवोऽभिभूयपुरुषमवतत्यैवोत्तिष्ठन्ते; यैरभिभूतो न सत्तामतिवर्तते| तत्रैवञ्जातिरूपवित्तवृत्तबुद्धिशीलविद्याभिजनवयोवीर्यप्रभावसम्पन्नोऽहमित्यहङ्कारः, यन्मनोवाक्कायकर्म नापवर्गाय ससङ्गः, कर्मफलमोक्षपुरुषप्रेत्यभावादयः सन्ति वा नेति संशयः, सर्वावस्थास्वनन्योऽहमहं स्रष्टा स्वभावसंसिद्धोऽहमहंशरीरेन्द्रियबुद्धिस्मृतिविशेषराशिरिति ग्रहणमभिसम्प्लवः, मम मातृपितृभ्रातृदारापत्यबन्धुमित्रभृत्यगणो गणस्यचाहमित्यभ्यवपातः, कार्याकार्यहिताहितशुभाशुभेषु विपरीताभिनिवेशो विप्रत्ययः, ज्ञाज्ञयोः प्रकृतिविकारयोः प्रवृत्तिनिवृत्त्योश्चसामान्यदर्शनमविशेषः, प्रोक्षणानशनाग्निहोत्रत्रिषवणाभ्युक्षणावाहनयाजनयजनयाचनसलिलहुताशनप्रवेशादयः समारम्भाःप्रोच्यन्ते ह्यनुपायाः| एवमयमधीधृतिस्मृतिरहङ्काराभिनिविष्टः सक्तः ससंशयोऽभिसम्प्लुतबुद्धिरभ्यवपतितोऽन्यथादृष्टिरविशेषग्राहीविमार्गगतिर्निवासवृक्षः सत्त्वशरीरदोषमूलानां सर्वदुःखानां भवति| एवमहङ्कारादिभिर्दोषैर्भ्राम्यमाणो नातिवर्तते प्रवृत्तिं, सा च मूलमघस्य||१०||

bhagavānuvāca- mōhēcchādvēṣakarmamūlā pravr̥ttiḥ| tajjā hyahaṅkārasaṅgasaṁśayābhisamplavābhyavapātavipratyayāviśēṣānupāyāstaruṇamivadrumamativipulaśākhāstaravō'bhibhūya puruṣamavatatyaivōttiṣṭhantē; yairabhibhūtō na sattāmativartatē| tatraivañjātirūpavittavr̥ttabuddhiśīlavidyābhijanavayōvīryaprabhāvasampannō'hamityahaṅkāraḥ,yanmanōvākkāyakarma nāpavargāya sa saṅgaḥ, karmaphalamōkṣapuruṣaprētyabhāvādayaḥ santi vā nētisaṁśayaḥ, sarvāvasthāsvananyō'hamahaṁ sraṣṭā svabhāvasaṁsiddhō'hamahaṁśarīrēndriyabuddhismr̥tiviśēṣarāśiriti grahaṇamabhisamplavaḥ, mamamātr̥pitr̥bhrātr̥dārāpatyabandhumitrabhr̥tyagaṇō gaṇasya cāhamityabhyavapātaḥ,kāryākāryahitāhitaśubhāśubhēṣu viparītābhinivēśō vipratyayaḥ, jñājñayōḥ prakr̥tivikārayōḥpravr̥ttinivr̥ttyōśca sāmānyadarśanamaviśēṣaḥ,prōkṣaṇānaśanāgnihōtratriṣavaṇābhyukṣaṇāvāhanayājanayajanayācanasalilahutāśanapravēśādayaḥsamārambhāḥ prōcyantē hyanupāyāḥ| ēvamayamadhīdhr̥tismr̥tirahaṅkārābhiniviṣṭaḥ saktaḥsasaṁśayō'bhisamplutabuddhirabhyavapatitō'nyathādr̥ṣṭiraviśēṣagrāhī vimārgagatirnivāsavr̥kṣaḥsattvaśarīradōṣamūlānāṁ sarvaduḥkhānāṁ Bhāvati| ēvamahaṅkārādibhirdōṣairbhrāmyamāṇō nātivartatē pravr̥ttiṁ, sā ca mūlamaghasya||10||

tajjA hyaha~gkArasa~ggasaMshayAbhisamplavAbhyavapAtavipratyayAvisheShAnupAyAstaruNamiva drumamativipulashAkhAstaravo~abhibhUyapuruShamavatatyaivottiShThante; yairabhibhUto na sattAmativartate| tatraiva~jjAtirUpavittavRuttabuddhishIlavidyAbhijanavayovIryaprabhAvasampanno~ahamityaha~gkAraH, yanmanovAkkAyakarma nApavargAya sa sa~ggaH,karmaphalamokShapuruShapretyabhAvAdayaH santi vA neti saMshayaH, sarvAvasthAsvananyo~ahamahaM sraShTA svabhAvasaMsiddho~ahamahaMsharIrendriyabuddhismRutivisheSharAshiriti grahaNamabhisamplavaH, mama mAtRupitRubhrAtRudArApatyabandhumitrabhRutyagaNo gaNasyacAhamityabhyavapAtaH, kAryAkAryahitAhitashubhAshubheShu viparItAbhinivesho vipratyayaH, j~jAj~jayoH prakRutivikArayoH pravRuttinivRuttyoshcasAmAnyadarshanamavisheShaH, prokShaNAnashanAgnihotratriShavaNAbhyukShaNAvAhanayAjanayajanayAcanasalilahutAshanapraveshAdayaH samArambhAHprocyante hyanupAyAH| evamayamadhIdhRutismRutiraha~gkArAbhiniviShTaH saktaH sasaMshayo~abhisamplutabuddhirabhyavapatito~anyathAdRuShTiravisheShagrAhIvimArgagatirnivAsavRukShaH sattvasharIradoShamUlAnAM sarvaduHkhAnAM bhavati| evamaha~gkArAdibhirdoShairbhrAmyamANo nAtivartate pravRuttiM, sA ca mUlamaghasya||10||

Lord Atreya replied, “The source of attachment are ignorance, desire, hatred and purposeful action. This in turns give rise to ahamkara (ego), sanga (attachment), samshaya (skepticism), abhisamplava (mistaken self-identity), abhyavapata (false sense of ownership), vipratyaya (sensing opposite of reality), avishesha (inability to distinguish between consciousness/unconsciousness) and anupaya (believing in outdated traditions) that engulf an individual just like the very long branches of a big tree smother a sapling. A person overwhelmed by these emotions stays trapped in the affairs of the world.

Ahamkara means egoism. E.g., "I belong to a high descent and possess beauty, wealth, conduct, intelligence, character, modesty, learning, fame, age, power and influence."

Sanga, or attachment, includes the mental, vocal, or physical deeds associated with attachment that are not conducive to the attainment of emancipation or salvation.

Samshaya, or skepticism regarding the existence of the result of the past action, salvation, soul, life after death, etc.

Abhisamplava is the mistaken perception of identifying one’s atman with one’s body, such as "I am second to none in any situation; I am the creator; I am an accomplished person by nature and I am the aggregate of body, sense organs, intelligence and memory.”

Abhyavapata is the sense of ownership, such as " mother, father, brother, wife, progeny, keen, friend and servants belong to me and I am theirs."

Vipratyaya, or considering a desirable act as undesirable, a beneficial thing as harmful and an auspicious act/thing as inauspicious (and vice versa).

Avishesha, or the lack of distinction between a consciousness and unconsciousness, nature and its modifications, attachment and detachment.

Anupaya, or inefficient religious rituals such as prokshana (consecration), anashana (fasting), agnihotra (oblation to the fire), trishavana (worship with soma thrice a day while performing sacrifice), abhyukshana (wetting), aavahana (invocation), yajana (leading or guiding sacrificial rituals), yajna (sacrificial rituals), yachana (begging) and entering into water and fire.

Thus, if a person is devoid of intellect, restraint and memory, but is egoistic, skeptic, self-centered, is attached (to objects or actions), and is unable to discern between good or bad, self and the physical body, etc. he is an abode of all miseries. Such feelings are the root cause of vitiation of doshas relating to the mind and body. Such a person is trapped in the cycle of life and death and cannot attain salvation (from miseries). The ultimate goal of Ayurveda is salvation from all sorts of miseries which depends upon the wellbeing of the purusha - individually as well as socially. [10]

Moksha (Salvation) and ways and means of attaining it

निवृत्तिरपवर्गः; तत् परं प्रशान्तं तत्तदक्षरं तद्ब्रह्म स मोक्षः||११||

nivr̥ttirapavargaḥ; tat paraṁ praśāntaṁ tattadakṣaraṁ tadbrahma sa mōkṣaḥ||11||

nivRuttirapavargaH; tat paraM prashAntaM tattadakSharaM tadbrahma sa mokShaH||11||

Disinclination/detachment from worldly affairs is apavarga (salvation). It is the para (the supreme), prashanta (the serene), akshara (the immutable), the Brahman (the super-consciousness), and the moksha (emancipation). [11]

तत्र मुमुक्षूणामुदयनानि व्याख्यास्यामः| तत्र लोकदोषदर्शिनो मुमुक्षोरादित एवाचार्याभिगमनं, तस्योपदेशानुष्ठानम्, अग्नेरेवोपचर्या, धर्मशास्त्रानुगमनं, तदार्थावबोधः,तेनावष्टम्भः, तत्र यथोक्ताः क्रियाः, सतामुपासनम्, असतां परिवर्जनम्, असङ्गतिर्दुर्जनेन, सत्यंसर्वभूतहितमपरुषमनतिकाले परीक्ष्य वचनं, सर्वप्राणिषु चात्मनीवावेक्षा, सर्वासामस्मरणमसङ्कल्पनमप्रार्थनमनभिभाषणं चस्त्रीणां, सर्वपरिग्रहत्यागः, कौपीनं प्रच्छादनार्थं, धातुरागनिवसनं, कन्थासीवनहेतोः सूचीपिप्पलकं, शौचाधानतोर्जलकुण्डिका,दण्डधारणं, भैक्षचर्यार्थं पात्रं, प्राणधारणार्थमेककालमग्राम्यो यथोपपन्नोऽभ्यवहारः, श्रमापनयनार्थंशीर्णशुष्कपर्णतृण