Charaka Shareera Sthana fifth Chapter Purushavichayam Shareeram

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fifth chapter of Charaka Shareera sthana offers with “the person as an Epitome of the Universe”. The chapter title is Purushavichayam Shareeram.

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Particular person and Universe

Now we will discover the chapter coping with “the person as an Epitome of the Universe” as conducive to the understanding of the physique. Thus mentioned Lord Atreya [1-2]

Particular person – an epitome of universe

A person is an epitome of the universe as all materials and religious phenomena of the universe are current within the particular person and all these current within the particular person are additionally contained within the universe.
“Thus mentioned Punarvasu Atreya. Then Agnivesha enquired, “We can’t grasp the thought contained on this aphoristic assertion out of your enlightened self. “Lord Atreya replied, “Innumerable are the particular elements of the universe and so are innumerable the particular elements of a person. I’ll clarify to you among the gross phenomena widespread to the universe a properly as the person, hearken to me attentively Agnivesha. Purusha is nothing however the mixture of the six Dhatus, i.e. Prthvi – earth, Jala – water, Teja / Agni – hearth, Vayu – wind, Akasha – ether and Brahman – the soul. [3-4]
Learn – Atma – The Soul: Varieties, Life Cycle

Identification of things in particular person with these of universe

Prthvi constitutes the type of man
Jala – constitutes the moisture
Tejas – constitutes the warmth
Vayu – constitutes the life component / élan Vitae
Akasha – constitutes all of the porous elements and
Brahman – constitutes the interior Soul

Identification of the assorted common phenomena as current within the particular person is given under:

  Common  Phenomena   Corresponding phenomena in man
1,2 Doubtlessly of the Brahman symbolized by Daksha Prajapati 1,2 Doubtlessly of the interior Soul symbolized by the thoughts
3 Indra 3 Ahamkara (ego)
4 Aditya 4 Accumulation
5 Rudra 5 Anger
6 Soma (Moon) 6 Pleasure
7 Vasus 7 Happiness
8 The Asvins 8 complexion
9 Marut 9 enthusiasm
10 Visvedeva 10 All of the senses and objects of senses.
11 Tamas (darkness) 11 Ignorance
12 Jyothi (mild) 12 Information
13 Starting of creation 13 Impregnation
14 Krta age 14 Childhood
15 Treta age 15 Youth
16 Dvapara age 16 Center age
17 Kali age 17 Outdated age
18 Deluge 18 Loss of life

The above description is given solely by means of illustration. There are lots of different phenomena widespread to the universe and man which might be understood by inference, O! Agnivesha. [5]
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Utility of the information of the Particular person as an epitome of Universe

Agnivesha once more requested Lord Atreya, “All that you’ve mentioned concerning the id of phenomena current within the universe and man is true with none exception. However then how is that this assertion related within the context of medication?”.

Lord Atreya replied, “Take heed to me O! Agnivesha. One who sees equality in the complete universe in his personal self, and his personal self in the complete universe is in possession of true information. Such an individual experiencing the complete universe in his personal self believes that none however his personal self is chargeable for happiness and miseries. The person self being subordinate to his personal motion indulges in varied actions solely when impelled by hetu (trigger) and many others. As quickly as he realizes his id with the complete universe, he’s in possession of true information which stands him in good stead in getting salvation.

The time period “Loka” implies right here a mixture of a number of elements. A congregation of six Dhatus constitutes the complete universe consisting of all creatures. [6-7]
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Miseries and happiness of the Particular person

A person has a Hetu (trigger), Utpatti (start), Vrddhi (development), Upaplava (Decay) and Viyoga (dissolution). Hetu is the reason for manifestation, Utpatti is start, Vrddhi is development, Upaplava is insulation or attainment of the pure state.
His attachment to the assorted actions constitutes a causative issue of all his miseries and detachment a causative issue of cessation of all miseries. Realisation of the truth that ‘attachment results in miseries’ and ‘detachment results in happiness’ is taken into account as the actual information.
This information might be achieved solely by advantage of the realisation of the id of the universe and man. That is the article of instruction regarding the id of the universe and man. [8]
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Reason for attachment and methodology of detachment

Thereafter Agnivesha requested, “What’s reason for attachment and what are the elements chargeable for detachment?” Lord Atreya mentioned, “Attachment is brought on by ignorance, want, hatred and purposeful motion. Ahamkara, Sanga, Samshaya, abhisamplava, abhyavapata, Vipratyaya, avisesa and Anupaya additionally come up out of attachment.

These elements arising out of attachment would encroach and envelope a person, overcome (dominate) him and develop into all highly effective similar to an enormous tree with many lengthy branches dominate (overcome) and overgrow a small tree and develop into all highly effective and encroaching. These elements engulf a person to such an extent that he would discover it unimaginable to free himself from the clutches of ignorance and many others worldly habits.
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Ahamkara represents an egoistic feeling. It’s to inform ‘I belong to one of the best clan, I’m endowed with one of the best of look, wealth, goodness, character, nice intelligence, nice conduct, good household / lineage, youth, valour / efficiency and affect.
Sanga represents that psychological, vocal or bodily motion which isn’t conducive to the attainment of salvation.
Samsaya stands for doubt relating to the existence of the results of the previous motion, salvation, soul, life after demise, reincarnation / rebirth and many others.
Abhisamplava – consists of imbibing or establishing the opposite’s high quality. It may be thought of because the mistaken notion of figuring out one’s soul with one’s physique. Instance – making statements like ‘in any given state of affairs, I’m second to none (I’m the last word)’, or ‘I’m the creator of the whole lot’ or ‘I’m a self established and completed individual by nature’ or ‘I’m a mixture of physique, sense organs, intelligence and reminiscence’.
Abhyavapata – It consists of exhibiting possessiveness in the direction of the issues detached to self and which doesn’t belong to self. It’s a sense of possession. Instance – ‘telling I’ve father, mom, spouse, progeny, family members, associates and servants and I belong to them’.
Vipratyaya – consists of ‘contrasting perception’ like contemplating a fascinating act as undesirable, one thing helpful as non-beneficial or dangerous and the acts and issues that are auspicious as inauspicious and vice versa.
Avishesha – is lack of distinction when an individual turns into incapable of creating distinction between consciousness and unconsciousness, nature and its modifications, attachment and non-attachment (detachment).
Anupaya – consists of non secular rituals that are inefficient. These rituals embody –

  • Proksana – consecration
  • Anashana – fasting / hunger
  • Agnihotra – oblation to the fireplace
  • Trishavana – performing sacrifice thrice a day whereas worshiping soma
  • Abhyukshana – wetting
  • Aavahana – invocation
  • Yajana – main or guiding sacrificial rituals
  • Yajna – hearth sacrifice
  • Yachana – begging
  • Salila hutashana praveshah – getting into into water and hearth

The individual turns into an abode of all miseries and can also be trapped within the vicious cycle of life and demise and won’t attain salvation if –

  • he’s devoid of mind, restraint and reminiscence
  • is egoistic and self centred
  • is hooked up to things, individuals and actions
  • is incapable of distinguishing between what is sweet and what’s dangerous
  • is unable to differentiate between self (soul) and the bodily physique

The properly being of the purusha – individually and likewise socially is the supply of salvation from all types of miseries which finally can also be the last word objective of Ayurveda.
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Salvation and methods of achieving it

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Detachment is salvation
It’s Para (absolute)
It’s Prasanta (Serene)
It’s Akshara (immutable)
It’s Brahman
It’s Moksha (Emancipation)
We will now clarify the methods and technique of getting salvation. From the very starting the next represent the conduct and conduct of a person who has realized the defects of the world and who’s desirous of getting salvation:

  • Go to to the preceptor i.e. the one imparting directions on salvation
  • To hold out his directions
  • Unique service to the fireplace
  • To observe the prescriptions of spiritual scriptures
  • To know the that means of such scriptures
  • To have persistence as prescribed in scriptures
  • To carry out acts as prescribed in scriptures
  • Devotion to the noble
  • To steer clear of the corporate of the depraved
  • Dissociation with the depraved
  • To make assertion that are true, helpful for all creatures and never harsh; such statements must be made after correct examination at acceptable time
  • To take a look at all creatures as in the event that they symbolize himself
  • Avoidance of all contacts together with remembering, pondering, requesting and speaking with girl
  • Avoidance of all acquisitions
  • Carrying of Kaupina (loin- fabric)
  • Carrying of saffron colored costume
  • Having a needle case for the stitching of gown
  • Having a water pot for sustaining cleanliness
  • Having sacred Danda (stick)
  • Having sacred begging bowel
  • Taking prescribed meals solely as soon as a day simply to protect his life
  • Having a mattress consisting of dry leaves, grass and many others, only for relaxation
  • Use of Yogapatta (a picket resting plank) for meditation
  • Residing within the woods with out having any residence
  • Avoidance of drowsiness, sleep, laziness and many others
  • Avoidance of attachment and hatred in the direction of the objects of sense organs
  • Initiating actions like sleeping, staying, going, seeing, consuming, having fun with, motion of all varied limbs (with a way of recollection of the character of his personal soul and many others)
  • Upkeep of serenity within the face of honour, reward, criticism and insult
  • To face the onslaught of starvation, thirst, efforts, labour, chilly, warmth, wind, rains, happiness, miseries and sensory contacts non-disturbance by sorrow, miseries, respect, perturbation, vainness, greed, attachment, envy, worry, anger and many others
  • To view pleasure and many others, as disturbing elements
  • To recollect the an identical nature of creation and many others, of the self and the universe
  • To be afraid of suspending actions conducive to salvation
  • To trust in yogic practices
  • To be optimistic about religious attainments
  • To direct intelligence, persistence, reminiscence and energy for salvation
  • Restraint of sense organs within the thoughts (in order to not permit them to maneuver in the direction of exterior objects) restraint of the thoughts within the self and at last of the self in himself
  • Realisation of various organs of the physique as composed of Dhatus (tissue components)
  • To understand that belonging to self
  • To view all hooked up actions as sinful and
  • To contemplate renunciation as a potent issue for happiness
  • That is the gate method to salvation. One finds himself in bondage in any other case. Thus the methods and means to salvation are defined. [11-12]
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Thus it’s mentioned

The vitiated thoughts will get purified by these purifying elements as a mirror is cleaned with the assistance of oil-cloth, hair and many others. Similar to the Solar dazzles when it isn’t coated by Rahu, chilly, mud smoke and fog, the thoughts too shines when it’s in a state of purity. Whereas restrained within the soul together with his motion obscured, the thoughts, pure and secure, shines similar to the lamp shines with brilliant flame within the lamp case. [13-15]

An individual together with his thoughts pure, is in possession of true knowledge

  • which dispels the excessively thick darkness brought on by ignorance,
  • which brings about detachment and information concerning the nature of all issues,
  • which is conducive to the attainment of yogic energy,
  • which renders a person smart,
  • which brings about freedom from vainness and detachment from the causative elements of miseries,
  • which renders a person free from hopes,
  • which brings about renunciation and
  • which serves as a method to attainment of Brahman, the Everlasting, Immutable, Tranquil and Indestructible

It’s this knowledge which is called Vidya (studying), Siddhi (accomplishment), Mati (Jnana (information). [16-19]
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Impact of identification of the person with the Universe
If one realises himself as unfold in the complete universe and the complete universe unfold in him, he’s certainly in possession of transcendental and worldly imaginative and prescient. His serenity of thoughts primarily based on knowledge does by no means feed away. [20]

Cessation of contacts

When an individual visualizes the presence of the whole lot in all conditions, he’s one with Brahma, absolutely the. He does now not have any contacts with, the assorted and sinful acts. [21]

Liberation from bondage

It’s not potential even to characterize the liberated Soul as a result of he has no contact by any means with psychological or different sense schools. So, being indifferent of all sensory contacts, he’s thought of to be a liberated Soul. [22]

Synonyms of “Santi (Liberation)”

Shanti (Liberation) is synonymous with Vipapa (free from sinful acts), Viraja (free from attachments), Santa (serene), Para (absolute), Aksara (indestructible), Avyaya (immutable), and Amrta (extinction of all miseries). That is religious information after figuring out which, the sages get freedom from all doubts, ignorance, attachment and wishes attain the state of Prasama (absolute tranquillity) i.e. salvation. [23-24]
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To sum up:-
On this chapter with ‘the person as an epitome of the universe’, the sage has described the next matters:
The widespread origin of the universe and the person along with goal behind the information of such a standard information.
Attainment of the pure state of the thoughts
Virtuous mind conducive to the attainment of salvation and
Salvation [25-26]
Thus ends the fifth chapter coping with “the Particular person as an Epitome of the universe as conducive to the understanding of the physique” of the Sharira part of Agnivesha’s work as redacted by Charaka. [5]

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