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| १. सूत्रस्थानम् 1.sūtrasthānam,-१. दीर्घञ्जीवितीयोऽध्यायः 1. dīrghañjīvitīyō'dhyāyaḥ, (S.-1, Ch.-1, V.-8-15) |
अङ्गिरा जमदग्निश्च वसिष्ठः कश्यपो भृगुः| आत्रेयो गौतमः साङ्ख्यः पुलस्त्यो नारदोऽसितः||८|| अगस्त्यो वामदेवश्च मार्कण्डेयाश्वलायनौ| पारिक्षिर्भिक्षुरात्रेयो भरद्वाजः कपिञ्ज(ष्ठ)लः||९|| विश्वामित्राश्मरथ्यौ च भार्गवश्च्यवनोऽभिजित्| गार्ग्यः शाण्डिल्यकौण्डिल्यौ(न्यौ)वार्क्षिर्देवलगालवौ||१०|| साङ्कृत्यो बैजवापिश्च कुशिको बादरायणः| बडिशः शरलोमा च काप्यकात्यायनावुभौ||११|| काङ्कायनः कैकशेयो धौम्यो मारीचकाश्यपौ| शर्कराक्षो हिरण्याक्षो लोकाक्षः पैङ्गिरेव च||१२|| शौनकः शाकुनेयश्च मैत्रेयो मैमतायनिः| वैखानसा वालखिल्यास्तथा चान्ये महर्षयः||१३|| ब्रह्मज्ञानस्य निधयो द(य)मस्य नियमस्य च| तपसस्तेजसा दीप्ता हूयमाना इवाग्नयः||१४|| सुखोपविष्टास्ते तत्र पुण्यां चक्रुः कथामिमाम्|१५| |
aṅgirā jamadagniśca vasiṣṭhaḥ kaśyapō bhr̥guḥ| ātrēyō gautamaḥ sāṅkhyaḥ pulastyō nāradō'sitaḥ||8|| agastyō vāmadēvaśca mārkaṇḍēyāśvalāyanau| pārikṣirbhikṣurātrēyō bharadvājaḥ kapiñja(ṣṭha)laḥ||9|| viśvāmitrāśmarathyau ca bhārgavaścyavanō'bhijit| gārgyaḥ śāṇḍilyakauṇḍilyau(nyau)vārkṣirdēvalagālavau||10|| sāṅkr̥tyō baijavāpiśca kuśikō bādarāyaṇaḥ| baḍiśaḥ śaralōmā ca kāpyakātyāyanāvubhau||11|| kāṅkāyanaḥ kaikaśēyō dhaumyō mārīcakāśyapau| śarkarākṣō hiraṇyākṣō lōkākṣaḥ paiṅgirēva ca||12|| śaunakaḥ śākunēyaśca maitrēyō maimatāyaniḥ| vaikhānasā vālakhilyāstathā cānyē maharṣayaḥ||13|| brahmajñānasya nidhayō da(ya)masya niyamasya ca| tapasastējasā dīptā hūyamānā ivāgnayaḥ||14|| sukhōpaviṣṭāstē tatra puṇyāṁ cakruḥ kathāmimām|15| |
| himavatpārśvē ēkatramaharṣayaḥ |
The wise men included Angira, Jamadagni, Vasistha, Kasyapa, Bhragu, Atreya, Gautama, Sankhya, Pulastya, Narada, Asita, Agastya, Vamdeva, Markandeva, Asvalayana, Pariksi, Bhiku, Atreya, Braradvaya, Kapinjala, Vishwamitra, Asmarathya, Bhargava, Abhijit, Gargya, Sandhilya, Kaindinya, Varksi, Devala, Galaava, Sankrtya, Baijavapi, Kusika, Badarayana, Badisa, Saraloma, Kapya, Katyayana, Kankayana, Kaikaseya, Dhaumya, Marica, Kasyapa, Sarkaraksa, Hiranyaksa, Lokaksa, Paingi, Saunaka, Sakuneya, Maitreya, Maimatayani, the wise men of the Vaikhanasa and Valakhilya orders, and other great sages. They all were sources of spiritual knowledge whose minds were restrained and illumined by the brilliance of the penances they had performed. They were as bright as a fire when it blazes up to receive a sacrificial offering. They settled comfortably into their seats and auspiciously came to the conclusion that Dharma (duty in respect of Time and Space), Artha (materials serving the fulfillment of Dharma), Karma (actions done in accordance with Artha and Dharma) and Moksha (detachment from Karma, Artha and Dharma) are the basis of health. |
Commentary
The wise men took their seats around a fire. For human beings, fire is a symbol of the process of life. Where there is fire, there is life. Fire is a symbol of learning. Tapashya is the Sanskrit word for where the teacher is, where the wisdom is, where the thinking is - it means learning or practice. The word "Tap" means fire. There is a problem with these verses: Because we are reading words that were spoken by people who thought and felt and talked in Sanskrit, we are not able to experience the same feeling in translation. This is a problem that arises from our trying to understand something in a foreign language. We all know that everybody says ”Hello”, but when we hear someone speak we are also able to imagine from the context what lies behind those words, what is going on in the speaker's head. However, even if we were to understand the language of Sanskrit, it would still not be easy for us to understand what was in the head of the author of these verses, what he felt inside. There are different kinds of perception - either through the senses or through reading and writing. In the beginning, reading is good, but to really understand, one must go through the process of Manan, cognition. Understanding requires cognition, and that process of cognition requires fire. Without fire, there can be no understanding. That is why learning is called Tapashya. When somebody tries to meditate lying down, he falls asleep after awhile, because meditation cannot be sustained without the element of fire. When we meditate in a sitting position and we are fully concentrated - our senses are turned off, our eyes are closed, we don't even notice it when our back hurts - then this means that Tap, fire, is present. This is is the difference between meditation with and without fire. In this example, fire is a symbol of a biological process. The wise men did not literally make a campfire - here the word "fire" means they were fully concentrated, they were thinking consciously, their biological processes were turned on. In Ayurveda, the term "fire" does not mean physical, visible fire, like in a fireplace - it means biological fire, energy. Without this fire there cannot be any biological processes. When one is alive, one has fire inside. Here Charaka writes that the key to human health is hidden in program no. 2, the human program. All other beings live in program no. 1, the natural life, the tamas program, the animal element that controls all living beings. Humans are different, our program is different from the animal program. The animal program (no. 1) includes the following: Kam - sexual desire and the desire to reproduce Krodh - anger and aggression Mad - euphoria, the ability to enjoy oneself, to celebrate Mobh - motivational desire (such as the desire to build one's own home) Lobh – avarice, greed, selfishness, the desire to possess These are all natural animal qualities that people also have. Program no. 2 is the sattva program. Only human beings have the potential to consciously decide to live according to program no. 2, to get rid of their illnesses, and to prolong their life until the body's last drop of vitality. Program no.2 is the way toward recovery. Program no.2 includes: Dharma – following the rules of Space and Time Artha – material instruments for realizing the Dharma Karma – actions taken in concordance with the Dharma, using Artha Moksha – personal knowing, understanding of existence, detachment, liberation.
University of Ayurveda Prague, Czech Republic
Interpretation and Commentary by Ayurvedacharya Govinda Ji.
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