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→The Chapter in Sanskrit, with Translations and Transliterations in English
ākāśasyāpratīghātō dr̥ṣṭaṁ liṅgaṁ yathākramam||29||
ākāśasyāpratīghātō dr̥ṣṭaṁ liṅgaṁ yathākramam||29||
kharadravacaloShNatvaM bhUjalAnilatejasAm|
AkAshasyApratIghAto dRuShTaM li~ggaM yathAkramam||29||
AkAshasyApratIghAto dRuShTaM li~ggaM yathAkramam||29||
acetanatvAcca manaH kriyAvadapi nocyate||76||
acetanatvAcca manaH kriyAvadapi nocyate||76||
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] Thus, the ability to “cause” or “act” resides in the conscious and not in unconscious.
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]
Thus, the ability to “cause” or “act” resides in the conscious and not in unconscious.
यथास्वेनात्मनाऽऽत्मानं सर्वः सर्वासु योनिषु|
यथास्वेनात्मनाऽऽत्मानं सर्वः सर्वासु योनिषु|
Untimely contact with poisonous germs, poisonous wind; unctuous, cold and hot substances constitute wrong utilization of tactual sensation.
Untimely contact with poisonous germs, poisonous wind; unctuous, cold and hot substances constitute wrong utilization of tactual sensation.
Vision gets impaired by the excessive contact with dazzling objects or by contact with extremely subtle elements or by absolute nonutilization of visual faculty.
Vision gets impaired by the excessive contact with dazzling objects or by contact with extremely subtle elements or by absolute nonutilization of visual faculty.
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.
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 gaustatory faculty.
Olfactory faculty also gets impaired by the enjoyment of smells too mild and too sharp or by absolute nonutilization of this 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.
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 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]
When a disease is caused by wrong utilization, excessive, utilization and inadequate utilization (non – utilization) of sense faculties, viz. auditory etc, it is known as ‘Aindriyaka’(sensorial diseases) i.e. a disease caused by the impairment of senses. [128]
When a disease is caused by wrong utilization, excessive, utilization and inadequate utilization (non – utilization) of sense faculties, viz. auditory etc, it is known as ‘Aindriyaka’(sensorial diseases) i.e. a disease caused by the impairment of senses. [128]
वेदनानामशान्तानामित्येते [३] हेतवः स्मृताः|
वेदनानामशान्तानामित्येते [३] हेतवः स्मृताः|
सुखहेतुः समस्त्वेकः समयोगः सुदुर्लभः||१२९||
सुखहेतुः समस्त्वेकः समयोगः सुदुर्लभः||१२९||
These are the causative factors of the diseases which do not subside easily. But for pleasurefull life/unmiserable life i.e. samayoga i.e. very much proper contact of the sensory organ with their objects is needed though it is very difficult to keep in practice. These are the factors responsible for miseries. Equitable utilization (of time, intellect and objects of sense faculties) brings about happiness. This equitable utilization is difficult to attain. [129]
These are the causative factors of the diseases which do not subside easily. But for pleasurefull life/unmiserable life i.e. samayoga i.e. very much proper contact of the sensory organ with their objects is needed though it is very difficult to keep in practice. These are the factors responsible for miseries. Equitable utilization (of time, intellect and objects of sense faculties) brings about happiness. This equitable utilization is difficult to attain. [129]
नेन्द्रियाणि न चैवार्थाः सुखदुःखस्य हेतवः|
नेन्द्रियाणि न चैवार्थाः सुखदुःखस्य हेतवः|
हेतुस्तु सुखदुःखस्य योगो दृष्टश्चतुर्विधः||१३०||
हेतुस्तु सुखदुःखस्य योगो दृष्टश्चतुर्विधः||१३०||
Neither the sense organs nor their objects alone can bring about happiness or miseries. The latter are in fact caused by the fourfold contacts mentioned above (viz proper utilization, wrong utilization, excessive utilization and nonutilization). Even if there are sense organs and their objects present, there would be no disease, nor any happiness unless the fourfold combination is involved. So, this contact itself constitutes a causative factor for happiness and miseries. [130-131]
Neither the sense organs nor their objects alone can bring about happiness or miseries. The latter are in fact caused by the fourfold contacts mentioned above (viz proper utilization, wrong utilization, excessive utilization and nonutilization). Even if there are sense organs and their objects present, there would be no disease, nor any happiness unless the fourfold combination is involved. So, this contact itself constitutes a causative factor for happiness and miseries. [130-131]
नात्मेन्द्रियं मनो बुद्धिं गोचरं [१] कर्म वा विना|
नात्मेन्द्रियं मनो बुद्धिं गोचरं [१] कर्म वा विना|
सुखदुःखं, यथा यच्च बोद्धव्यं तत्तथोच्यते||१३२||
सुखदुःखं, यथा यच्च बोद्धव्यं तत्तथोच्यते||१३२||
As a matter of fact, no happiness or misery can be caused without the soul, the sense organs, mind, intellect, objects of sense organs and results of past action/deeds. But in the context of the science of medicine, it is only the fourfold contact which is relevant as a causative factor of happiness and miseries, that is to say the wholesome contact is required to be adhered to and the unwholesome one to be given up for the maintenance of good health. [132]
As a matter of fact, no happiness or misery can be caused without the soul, the sense organs, mind, intellect, objects of sense organs and results of past action/deeds. But in the context of the science of medicine, it is only the fourfold contact which is relevant as a causative factor of happiness and miseries, that is to say the wholesome contact is required to be adhered to and the unwholesome one to be given up for the maintenance of good health. [132]
स्पर्शनेन्द्रियसंस्पर्शः स्पर्शो मानस एव च|
स्पर्शनेन्द्रियसंस्पर्शः स्पर्शो मानस एव च|
द्विविधः सुखदुःखानां वेदनानां प्रवर्तकः||१३३||
द्विविधः सुखदुःखानां वेदनानां प्रवर्तकः||१३३||
Tactual contact and mental contact are two types of contacts which bring about happiness and miseries. [133]
Tactual contact and mental contact are two types of contacts which bring about happiness and miseries. [133]
इच्छाद्वेषात्मिका तृष्णा सुखदुःखात् प्रवर्तते|
इच्छाद्वेषात्मिका तृष्णा सुखदुःखात् प्रवर्तते|
तृष्णा च सुखदुःखानां कारणं पुनरुच्यते||१३४||
तृष्णा च सुखदुःखानां कारणं पुनरुच्यते||१३४||
Happiness and miseries bring about lust in the form of likes and dislikes respectively. Then again this lust is responsible cause for happiness and miseries. It is lust which gathers several factors, which serve as substrata for happiness and misery. Unless such factors are gathered, there will be no contact whatsoever and there can be no happiness or miseries without such contacts. [134-135] (Cause for such type of contact is again purusha)
Happiness and miseries bring about lust in the form of likes and dislikes respectively. Then again this lust is responsible cause for happiness and miseries. It is lust which gathers several factors, which serve as substrata for happiness and misery. Unless such factors are gathered, there will be no contact whatsoever and there can be no happiness or miseries without such contacts. [134-135] (Cause for such type of contact is again purusha)
वेदनानामधिष्ठानं मनो देहश्च सेन्द्रियः|
वेदनानामधिष्ठानं मनो देहश्च सेन्द्रियः|
केशलोमनखाग्रान्नमलद्रवगुणैर्विना||१३६||
केशलोमनखाग्रान्नमलद्रवगुणैर्विना||१३६||
The mind and the body together with the sense organs exclusive of kesha (hair), loma (body hair), tip of the nail, ingested food, excreta, excretory fluids and objects of senses are the sites of manifestation of happiness and miseries. [136]
The mind and the body together with the sense organs exclusive of kesha (hair), loma (body hair), tip of the nail, ingested food, excreta, excretory fluids and objects of senses are the sites of manifestation of happiness and miseries. [136]
योगे मोक्षे च सर्वासां वेदनानामवर्तनम्|
योगे मोक्षे च सर्वासां वेदनानामवर्तनम्|
मोक्षे निवृत्तिर्निःशेषा योगो मोक्षप्रवर्तकः||१३७||
मोक्षे निवृत्तिर्निःशेषा योगो मोक्षप्रवर्तकः||१३७||
Recurrence of all sensation is checked through yoga and moksha. The absolute eradication of sensation is attained through moksha. The yoga is a means to attain moksha. [137]
Recurrence of all sensation is checked through yoga and moksha. The absolute eradication of sensation is attained through moksha. The yoga is a means to attain moksha. [137]
आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
आत्मेन्द्रियमनोर्थानां सन्निकर्षात् प्रवर्तते|
सुखदुःखमनारम्भादात्मस्थे मनसि स्थिरे||१३८||
सुखदुःखमनारम्भादात्मस्थे मनसि स्थिरे||१३८||
Happiness and miseries are felt due to the contact of the soul with the sense organs, mind and the objects of senses. Both these types of sensations disappear when the mind is concentrated and contained in the soul and the super natural powers in the mind and body are attained. This state is known as yoga according to sages well versed in this science. [138-139]
Happiness and miseries are felt due to the contact of the soul with the sense organs, mind and the objects of senses. Both these types of sensations disappear when the mind is concentrated and contained in the soul and the super natural powers in the mind and body are attained. This state is known as yoga according to sages well versed in this science. [138-139]
आवेशश्चेतसो ज्ञानमर्थानां छन्दतः क्रिया|
आवेशश्चेतसो ज्ञानमर्थानां छन्दतः क्रिया|
दृष्टिः श्रोत्रं स्मृतिः कान्तिरिष्टतश्चाप्यदर्शनम्||१४०||
दृष्टिः श्रोत्रं स्मृतिः कान्तिरिष्टतश्चाप्यदर्शनम्||१४०||
(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]
मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्|
मोक्षो रजस्तमोऽभावात् बलवत्कर्मसङ्क्षयात्|
वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२||
वियोगः सर्वसंयोगैरपुनर्भव उच्यते||१४२||
This is the stage of salvation in which there is detachment of sharira, mana, indriya and aatma.
This is the stage of salvation in which there is detachment of sharira, mana, 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.
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]
सतामुपासनं सम्यगसतां परिवर्जनम्|
सतामुपासनं सम्यगसतां परिवर्जनम्|
व्रतचर्योपवासौ च नियमाश्च पृथग्विधाः||१४३||
व्रतचर्योपवासौ च नियमाश्च पृथग्विधाः||१४३||
The following serve as means to the attainment of moksha.
The following serve as means to the attainment of moksha.
# Due devotion to noble person;
# Shunning of the company of the wicked;
# Observing sacred vows and fast;
# Pursuit of the rules of good conduct;
# Compliance with scriptural prescriptions;
# Scriptural knowledge;
# Liking for lonely living;
# Detachment from the objects of senses;
# Striving for moksha (salvation);
# Absolute mental control;
# Abstinence from performing the acts(leading to any effect);
# Annihilation of the effects of past actions/deeds;
# Desire to get away from the worldly trap;
# Absence of egoistic disposition;
# Being afraid of contacts of the soul, the mind and the body;
# Concentration of the mind and intellect in the soul; and
# Review of spiritual facts.
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]
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]
स्मृतिः सत्सेवनाद्यैश्च धृत्यन्तैरुपजायते|
स्मृतिः सत्सेवनाद्यैश्च धृत्यन्तैरुपजायते|
स्मृत्वा स्वभावं भावानां स्मरन् दुःखात् प्रमुच्यते||१४७||
स्मृत्वा स्वभावं भावानां स्मरन् दुःखात् प्रमुच्यते||१४७||
smr̥tiḥ satsēvanādyaiśca dhr̥tyantairupajāyatē|
smr̥tiḥ satsēvanādyaiśca dhr̥tyantairupajāyatē|
smr̥tvā svabhāvaṁ bhāvānāṁ smaran duḥkhāt pramucyatē||147||
smr̥tvā svabhāvaṁ bhāvānāṁ smaran duḥkhāt pramucyatē||147||
smRutiH satsevanAdyaishca dhRutyantairupajAyate|
smRutiH satsevanAdyaishca dhRutyantairupajAyate|
smRutvA svabhAvaM bhAvAnAM smaran duHkhAt pramucyate||147||
smRutvA svabhAvaM bhAvAnAM smaran duHkhAt pramucyate||147||
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]
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]
vakṣyantē kāraṇānyaṣṭau smr̥tiryairupajāyatē|
vakṣyantē kāraṇānyaṣṭau smr̥tiryairupajāyatē|
nimittarūpagrahaṇāt sādr̥śyāt saviparyayāt||148||
nimittarūpagrahaṇāt sādr̥śyāt saviparyayāt||148||
The following are the eight factors that bring about a good memory:
The following are the eight factors that bring about a good memory:
# Knowledge of cause (of a thing and event ect.);
# Knowledge of form (e.g. after seeing gavaya in the forest one remembers a cow having a similar form);
# Knowledge of similarity (e.g. on seeing a son one remembers his father having similar form);
# Knowledge of contrast (e.g. having seen an ugly form one remembers a beautiful form);
# Concentration of mind;
# Practice;
# Attainment of metaphysical knowledge; and
# Subsequent partial communication of an event.
A memory is nothing but the remembrance of things directly perceived, heard (from scriptures) or experienced earlier. [148-149]
A memory is nothing but the remembrance of things directly perceived, heard (from scriptures) or experienced earlier. [148-149]
एतत्तदेकमयनं मुक्तैर्मोक्षस्य दर्शितम्|
एतत्तदेकमयनं मुक्तैर्मोक्षस्य दर्शितम्|
तत्त्वस्मृतिबलं, येन गता न पुनरागताः||१५०||
तत्त्वस्मृतिबलं, येन गता न पुनरागताः||१५०||
ayanaṁ punarākhyātamētadyōgasya yōgibhiḥ|
ayanaṁ punarākhyātamētadyōgasya yōgibhiḥ|
saṅkhyātadharmaiḥ sāṅkhyaiśca muktairmōkṣasya cāyanam||151|
saṅkhyātadharmaiḥ sāṅkhyaiśca muktairmōkṣasya cāyanam||151|
ayanaM punarAkhyAtametadyogasya yogibhiH|
ayanaM punarAkhyAtametadyogasya yogibhiH|
sa~gkhyAtadharmaiH sA~gkhyaishca muktairmokShasya cAyanam||151||
sa~gkhyAtadharmaiH sA~gkhyaishca muktairmokShasya cAyanam||151||
The power of metaphysical memory constitutes the best way of liberation, as shown by the liberated ones. Persons following this way do not get rebirth after death. This is again the best way to the attainment of yoga (communion with God) as well as moksha (salvation). This is what the yogins, the virtous ones, the followers of the Sankhya system, and the liberated ones say. [150-151]
The power of metaphysical memory constitutes the best way of liberation, as shown by the liberated ones. Persons following this way do not get rebirth after death. This is again the best way to the attainment of yoga (communion with God) as well as moksha (salvation). This is what the yogins, the virtous ones, the followers of the Sankhya system, and the liberated ones say. [150-151]
सर्वं कारणवद्दुःखमस्वं चानित्यमेव च|
सर्वं कारणवद्दुःखमस्वं चानित्यमेव च|
न चात्मकृतकं तद्धि तत्र चोत्पद्यते स्वता||१५२||
न चात्मकृतकं तद्धि तत्र चोत्पद्यते स्वता||१५२||
Any thing that has a cause constitutes misery; it is alien and ephemeral. It is not produced by the soul (aatman); 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 alien and ephemeral. It is not produced by the soul (aatman); 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]
तस्मिंश्चरमसन्न्यासे समूलाः सर्ववेदनाः|
तस्मिंश्चरमसन्न्यासे समूलाः सर्ववेदनाः|
ससञ्ज्ञाज्ञानविज्ञाना [४] निवृत्तिं यान्त्यशेषतः||१५४||
ससञ्ज्ञाज्ञानविज्ञाना [४] निवृत्तिं यान्त्यशेषतः||१५४||
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 intermediate, determinate or scriptural knowledge is completely eradicated. [154]
अतः परं ब्रह्मभूतो भूतात्मा नोपलभ्यते|
अतः परं ब्रह्मभूतो भूतात्मा नोपलभ्यते|
निःसृतः सर्वभावेभ्यश्चिह्नं यस्य न विद्यते|
निःसृतः सर्वभावेभ्यश्चिह्नं यस्य न विद्यते|
Thereafter, one identifies himself with supreme soul and the purusha ceases to exist. He is easily distinguishable form all other manifestations. He does not even leave any indication (inspiration, expiration etc) of his existence. This is what those well versed in the bramhagyana say. It is impossible for an ignorant person to know this. Later on when the soul (jivatma) attains the state of Bramha (supreme soul), then state of bhutatma get lost and this supreme soul gets detached by all associated factors and also gets freed from all those signs & symptoms of jeevatma (verses 70-72) . This is a state of bramhagyana which could be achieved by few intellectual one (brahmgyani) not by ignorant one. [155]
Thereafter, one identifies himself with supreme soul and the purusha ceases to exist. He is easily distinguishable form all other manifestations. He does not even leave any indication (inspiration, expiration etc) of his existence. This is what those well versed in the bramhagyana say. It is impossible for an ignorant person to know this. Later on when the soul (jivatma) attains the state of Bramha (supreme soul), then state of bhutatma get lost and this supreme soul gets detached by all associated factors and also gets freed from all those signs & symptoms of jeevatma (verses 70-72) . This is a state of bramhagyana which could be achieved by few intellectual one (brahmgyani) not by ignorant one. [155]
तत्र श्लोकः-
तत्र श्लोकः-
प्रश्नाः पुरुषमाश्रित्य त्रयोविंशतिरुत्तमाः|
प्रश्नाः पुरुषमाश्रित्य त्रयोविंशतिरुत्तमाः|
praśnāḥ puruṣamāśritya trayōviṁśatiruttamāḥ|
praśnāḥ puruṣamāśritya trayōviṁśatiruttamāḥ|
katidhāpuruṣīyē'sminnirṇītāstattvadarśinā||156||
katidhāpuruṣīyē'sminnirṇītāstattvadarśinā||156||
tatra shlokaH-
tatra shlokaH-
prashnAH puruShamAshritya trayoviMshatiruttamAH|
prashnAH puruShamAshritya trayoviMshatiruttamAH|
To sum up :
To sum up :
In this chapter, the various constituents of the purusha etc., conducive to the understanding of the human physiology, 23 important questions regarding the purusha and the supreme soul have been answered by the enlightened Seer. [156]
In this chapter, the various constituents of the purusha etc., conducive to the understanding of the human physiology, 23 important questions regarding the purusha and the supreme soul have been answered by the enlightened Seer. [156]
Tattva Vimarsha
=== Tattva Vimarsha ===
# Purusha represents the element of consciousness, i.e. the soul, different from the body. This purusha plays an important role in formulating treatments for the eradication of miseries and attainment of salvation.
# The mind analyses sense objects on the basis of merits and demerits, their acceptability or otherwise, while ahamkara causes self attachment and finally buddhi takes decision whether they are acceptable or not. Charaka describes senses composed of bhutas whereas samkhya mentions them as evolved from ahamkara. This is the different view of Ayurveda based on its application in management. (21-24)
# Mind is an important entity involved in the process of knowledge. Knowledge of objects cannot be perceived if the mind is absent in the process. Atomicity and oneness are the two properties of mind. Mind controls itself as well as the five senses. The different objects of the mind are thought, consideration, hypothesis, attention and determination. The knowledge of the objects is perceived through the five senses in connection with mind. The advantages and disadvantages of the perceived objects are ascertained thereafter. Then the intellect decides the specific properties of the objects and individual acts accordingly. The chain of perception starts from the desire that arises with the purusha. The important components of this chain are atma, mind, five senses and objects. Any abnormality in this chain leads to nonperception or false knowledge. (18-25)
# Purusha is considered as the main causative factor. Occurance of intelligence, ignorance, support, movement etc. is not possible without existence of purusha. Purusha is the supporting element for truth, falsehood, food and bad actions. Purusha i.e. conscious element provides the utility value to other things. Causativity of purusha can be proved by all pramanas. The organs of living beings are different but the entity responsible for their action is one and the same and that is the soul. Therefore, apart from the body which is in the constant process of decay, soul is eternal and responsible for all the actions and also experiences the results of such deeds. (49-62)
# The supreme soul is without a beginning, but the rashipurusha, which is a combination of 24 elements, is born due to the ignorant actions/deeds originated because of auspicious and inauspicious, and is therefore ephemeral. The twenty four elements are the combination of ashta prakriti and shodasha vikara. Ashta prakriti comprises of the five subtle mahabhutas, buddhi, avyakta, and ahamkara. Shodasha vikaras are five sense faculties (gyanendriya), five motor faculties (karmendriya), mind and five mahabhutas. The purusha along with the instruments of knowledge i.e. mana, buddhi, gyanendriya and karmendriya is responsible for the manifestation of things. (63-64)
# The process of evolution incorporates the chain of events which get originated from avyakta, Avyakta produces buddhi, buddhi produces ahamkara, ahamkara produces five subtle and 5 gross mahabhutas and is called as born. Whereas during the process of dissolution the reverse changes take place. As a result of theses reverse changes the manifested one gets converted into the unmanifested one. Those who are afflicted with rajas, tamas and have ego undergo the process of birth and death and rebirth. Others who are free of rajas and tamas and does not have ego are free from the cycle of birth, death and rebirth. (65-69)
# The soul is the source of consciousness and along with mind is responsible for all actions. As the mind does not have consciousness inspite of its involvement in all actions it is not held responsible for the actions. All the living beings themselves are responsible for their transmigration from one species/body to another. Though the soul is free to act, it can control the mind and get rid of the results of the actions of his own. As this soul with controlled mind pervades the entire universe it is called as omniprescent. But its contact with the mind makes him restricted with one body only. This soul becomes the sole witness of all actions performed. (70-85)
# 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)
Vidhi Vimarsha:
# A person indulges in various activities due to his desires. He subjects himself to good and bad effects of his actions leading to miseries. The miseries can be checked if the desires are ignored. The impairment of dhee, dhriti, smriti, maturity of time and actions and unwholesome contact of senses with their objects leads to miseries. The diseases originated from temporal factors (kalaja:) leads to geriatrics and death. These diseases are called as swabhavika roga and these diseases are irremediable. The other variety of roga is karmaja roga which are results of acts of past life. These disease, do not respond to any therapeutic measures. They are cured only after the results of past action are exhausted. One more variety of the disease is aindriyaka i.e. the diseases which are originated due to improper utilization of senses. So, proper utilization of time, intellect and senses bring about happiness, but this proper utilization is difficult to attain. (95-131)
# 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 ===
Unlike the description of human anatomy in modern medical texts given as independent isolated structure, this chapter explains the anatomy and functioning of human mind and body in relation to the universe. Such connected relationship of humans with universe is the basis of pursuing the lifestyle to have disease free, productive and long life. The chapter directs to a lifestyle with connection to the source (consciousness), control of senses and conduciveness to the seasons by practicing yoga.
Unlike the description of human anatomy in modern medical texts given as independent isolated structure, this chapter explains the anatomy and functioning of human mind and body in relation to the universe. Such connected relationship of humans with universe is the basis of pursuing the lifestyle to have disease free, productive and long life. The chapter directs to a lifestyle with connection to the source (consciousness), control of senses and conduciveness to the seasons by practicing yoga.
Test for existence of mind and its importance in process of knowledge:
Test for existence of mind and its importance in process of knowledge:
One and the most important proof of existence of mind is materialization or otherwise of direct perception. The contact of mind with soul, sense organs with their objects consequently leads to understanding and knowledge of that particular object. The presence of mind can be inferred from presence or absence of knowledge. (Cha.Sha.1/18-19)This is also one of the sign of functioning mind. It is most applicable test because mind plays great role in the chain of perception to knowledge and memory. The things are memorized only after proper attention and perception. Otherwise all goes in vain in absent minded people.
One and the most important proof of existence of mind is materialization or otherwise of direct perception. The contact of mind with soul, sense organs with their objects consequently leads to understanding and knowledge of that particular object. The presence of mind can be inferred from presence or absence of knowledge. (Cha.Sha.1/18-19)This is also one of the sign of functioning mind. It is most applicable test because mind plays great role in the chain of perception to knowledge and memory. The things are memorized only after proper attention and perception. Otherwise all goes in vain in absent minded people.
Attributes of mind:
==== Attributes of mind ====
The mind is anu (subtle) and eka (unitary). (Cha.Sha.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 (indriyaartha) and its deposition. Similarly it takes various forms due to its contact with qualities like intelligence (sattva), arrogance (rajasa) and Ignorance (tamasa). 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.Su.8/5) This quality again denotes the application of power of mind concentration to perceive things.
The mind is anu (subtle) and eka (unitary). (Cha.Sha.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 (indriyaartha) and its deposition. Similarly it takes various forms due to its contact with qualities like intelligence (sattva), arrogance (rajasa) and Ignorance (tamasa). 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.Su.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.
The other attribute of mind is its Chanchalatva (fickleness). It is one of the major obstacles in concentration and meditation.
Functions of mind (karmani):
==== Functions of mind (karmani) ====
Four important functions of mind (Cha.Sha.1/21)are described as:
# Control of Sense faculties (Indriyabhigraha)
# Self restraint (Svasya Nigraha)
# Speculation (Uha)
# Consideration and Thinking (Vichara)
## Control of Sense faculties (Indriyabhigraha):
Mind is considered as the master motivator and controller of all sense organs. The sensations can be perceived only in active presence of mind. Thus mind is the driving force for perception of external world through cognitive senses.
Mind is considered as the master motivator and controller of all sense organs. The sensations can be perceived only in active presence of mind. Thus mind is the driving force for perception of external world through cognitive senses.
## Self restraint (Svasya nigraha):
None other can control activities of mind except mind itself. Thus mind is regulator and coordinator of its own activities. This function of self restraint has been implied widely in psychiatric treatments also. The Satvavajaya (Victory over mind) (Cha.Su.11/54) i.e. restraining mind from harmful objects is traditional form of psychotherapy which includes training of mind to avoid dangerous things. In practicing meditation also one has to have better control over activities of mind.
None other can control activities of mind except mind itself. Thus mind is regulator and coordinator of its own activities. This function of self restraint has been implied widely in psychiatric treatments also. The Satvavajaya (Victory over mind) (Cha.Su.11/54) i.e. restraining mind from harmful objects is traditional form of psychotherapy which includes training of mind to avoid dangerous things. In practicing meditation also one has to have better control over activities of mind.
## Speculation (Uha):
Guessing on the logical interpretations is speculation This is peculiar function of mind on the basis of which science stands, grows, new discoveries are made, and innovations are materialized. Speculation is applied in logical way to make a conjuncture about the possible outcome in a given situation.
Guessing on the logical interpretations is speculation This is peculiar function of mind on the basis of which science stands, grows, new discoveries are made, and innovations are materialized. Speculation is applied in logical way to make a conjuncture about the possible outcome in a given situation.
## Consideration and Thinking (Vichara):
This is another important function of mind applied almost in every decision made. This is the thinking power of mind to differentiate the things between right and wrong, correct or incorrect, useful or harmful etc. This power makes the man different from other animals.
This is another important function of mind applied almost in every decision made. This is the thinking power of mind to differentiate the things between right and wrong, correct or incorrect, useful or harmful etc. This power makes the man different from other animals.
Objects of Mind:
==== Objects of Mind ====
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 & determination).
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 & determination).
[[Charaka Samhita]] has described three reasons for occurrence of disease:
# Mistake of the intellect (prajnaparadha) by losing connection to the source (consciousness).
Prajnaparadha (intellectual errors):
# Losing control of special senses.
# Not acting conducive to seasons and place.
===== Prajnaparadha (intellectual errors) =====
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.Sha.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.Su.7/52) as well as the Karmaja & Aatmaja vyadhi. (Cha.Ni.7/21)
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.Sha.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.Su.7/52) as well as the Karmaja & Aatmaja vyadhi. (Cha.Ni.7/21)
The improper actions caused by this intellectual error leads to vitiation of physical and mental dosha as follows:
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).
# Excess adventure beyond one’s capacity
# Excess indulgence in sexual act
4. Negligence to seek treatment in time
4. Negligence to seek treatment in time
5. Initiation of action at improper time and improper acts
5. Initiation of action at improper time and improper acts