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|title=Purusha Vichaya Sharira

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<big>'''Sharira Sthana Chapter 5. Detailed Study of holistic human being'''</big>

<big>'''Sharira Sthana Chapter 5. Detailed Study of holistic human being'''</big>

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

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

 

<p style="text-align:justify;">Purusha Vichaya literally means detailed (or comprehensive) search or analysis of the person (or [[purusha]]). The preceding two chapters explained the developmental phase of an embryo to foetus and the birth of the child. This chapter deals with factors that help transform the child into a fully grown [[purusha]]. An important message 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 [Cha.Sa.[[Sharira Sthana]] 4/13], 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]] is not simply restricted to exploring the anatomy and physiology of a human being. Rather, the [[purusha]] is said to be formed of the same shad dhatu ([[panchamahabhuta]], or the five fundamental elements, and the supreme consciousness) that the universe is made of. Thus, it signifies an interdependence between the microcosm and the macrocosm. This study underscores that a person – or a human being – should not be seen in isolation, but in the context of harmony between man and the environment. </p>

<div style="text-align:justify;">Purusha Vichaya literally means detailed (or comprehensive) search or analysis of the person (or [[purusha]]). The preceding two chapters explained the developmental phase of an embryo to foetus and the birth of the child. This chapter deals with factors that help transform the child into a fully grown [[purusha]]. An important message 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 [Cha.Sa.[[Sharira Sthana]] 4/13], 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]] is not simply restricted to exploring the anatomy and physiology of a human being. Rather, the [[purusha]] is said to be formed of the same shad dhatu ([[panchamahabhuta]], or the five fundamental elements, and the supreme consciousness) that the universe is made of. Thus, it signifies an interdependence between the microcosm and the macrocosm. This study underscores that a person – or a human being – should not be seen in isolation, but in the context of harmony between man and the environment. </div>

'''Keywords''': ''[[Purusha]]'', man, microcosm, ''loka'', macrocosm, universe, cause of disease and happiness, serenity, path to emancipation.   

'''Keywords''': ''[[Purusha]]'', man, microcosm, ''loka'', macrocosm, universe, cause of disease and happiness, serenity, path to emancipation.   

== Introduction ==

== Introduction ==

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः|  

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः|  

तज्जा ह्यहङ्कारसङ्गसंशयाभिसम्प्लवाभ्यवपातविप्रत्ययाविशेषानुपायास्तरुणमिव द्रुममतिविपुलशाखास्तरवोऽभिभूयपुरुषमवतत्यैवोत्तिष्ठन्ते; यैरभिभूतो न सत्तामतिवर्तते|  

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|  

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||  

एवमहङ्कारादिभिर्दोषैर्भ्राम्यमाणो नातिवर्तते प्रवृत्तिं, सा च मूलमघस्य||१०||  

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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.

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'' (inappropriate means) 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."

''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."

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

''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.

''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. (Though these means are listed in good code of conduct, these can create attachments to life and desires. Therefore these means are inefficient in attaining liberation.)

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 ''[[dosha]]s'' 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]

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 ''[[dosha]]s'' 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]

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=== ''Moksha'' (Salvation) and ways and means of attaining it ===

=== ''Moksha'' (Salvation) and ways and means of attaining it ===

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