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na caiShu sambhavej j~jAnaM na ca taiH syAt prayojanam||42||  

na caiShu sambhavej j~jAnaM na ca taiH syAt prayojanam||42||  

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While describing the reason for existence, Charaka says that for anyone not accepting ''purusha'' as the cause or reason for existence (of life), there will be no existence of knowledge, ignorance, truth or falsehood, the ''vedas'', auspicious and non-auspicious deeds, and the agents of action and knowledge. There would be no support, happiness, misery, movement, immobility, speech, knowledge, scriptures, birth, death, bondage or salvation. Thus, the ''purusha'' is recognized as a cause (of creation) by those well versed in the theory of causation. If ''purusha'' is not recognized as a chief cause, then everything mentioned above will be considered as causeless. Then the theory of cause and effect which is a fundamental tenet of Ayurveda will fail and no one will put any effort in understanding the cause of any effect. [39-42]

While describing the reason for existence, Charak says that for anyone not accepting ''purusha'' as the cause or reason for existence (of life), there will be no existence of knowledge, ignorance, truth or falsehood, the ''vedas'', auspicious and non-auspicious deeds, and the agents of action and knowledge. There would be no support, happiness, misery, movement, immobility, speech, knowledge, scriptures, birth, death, bondage or salvation. Thus, the ''purusha'' is recognized as a cause (of creation) by those well versed in the theory of causation. If ''purusha'' is not recognized as a chief cause, then everything mentioned above will be considered as causeless. Then the theory of cause and effect which is a fundamental tenet of Ayurveda will fail and no one will put any effort in understanding the cause of any effect. [39-42]

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कृतं मृद्दण्डचक्रैश्च कुम्भकारादृते घटम्|  

कृतं मृद्दण्डचक्रैश्च कुम्भकारादृते घटम्|  

# ''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.  

# ''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)

# 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. Charak 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)

# 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. Occurrence 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. The cause 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)

# ''Purusha'' is considered as the main causative factor. Occurrence 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. The cause 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)

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 and 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 and determination).  

[[Charaka Samhita]] has described three reasons for occurrence of disease:

[[Charak Samhita]] has described three reasons for occurrence of disease:

# Mistake of the intellect (''prajnaparadha'') by losing connection to the source (consciousness).

# Mistake of the intellect (''prajnaparadha'') by losing connection to the source (consciousness).

=== Further reading ===

=== Further reading ===

#Agnivesha, Charaka, Dridhabala, Charaka Samhita, Edited by Jadavaji Trikamji, Fifth Edition Chaukhambha Sanskrit Sansthana, Varanasi, 2001.

#Agnivesha, Charak, Dridhabala, Charak Samhita, Edited by Jadavaji Trikamji, Fifth Edition Chaukhambha Sanskrit Sansthana, Varanasi, 2001.

#Agnivesha, Charaka, Dridhabala, Charaka Samhita, Edited by Dr Ramkaran Sharma and Dr Bhagvan Dash, Reprint Edition, Chaukhambha Sanskrit Series, Varanasi, 2011.

#Agnivesha, Charak, Dridhabala, Charak Samhita, Edited by Dr Ramkaran Sharma and Dr Bhagvan Dash, Reprint Edition, Chaukhambha Sanskrit Series, Varanasi, 2011.

#Agnivesha, Charaka, Dridhabala, Charaka Samajna, Edited by P V Sharma, Second Edition Chaukhambha Orientalia, Delhi, 2005.

#Agnivesha, Charak, Dridhabala, Charak Samajna, Edited by P V Sharma, Second Edition Chaukhambha Orientalia, Delhi, 2005.

#Agnivesha, Charaka, Dridhabala, Charaka Samhita, Edited by P V Sharma, Reprint Ninth Edition, Chaukhambha Orientalia, Varanasi, 2007.

#Agnivesha, Charak, Dridhabala, Charak Samhita, Edited by P V Sharma, Reprint Ninth Edition, Chaukhambha Orientalia, Varanasi, 2007.

#Agnivesha, Charaka, Dridhabala, Charaka Samhita, Vol. 5, Reprint Edition, Chaukhambha Orientalia, Varanasi, 2008.

#Agnivesha, Charak, Dridhabala, Charak Samhita, Vol. 5, Reprint Edition, Chaukhambha Orientalia, Varanasi, 2008.

#Agnivesha, Charaka, Dridhabala, Charaka Samhita, Vol. 2, Fourth Edition, Sastu Sahitya Vardhak Karyalaya, Ahmedabad, 1999.

#Agnivesha, Charak, Dridhabala, Charak Samhita, Vol. 2, Fourth Edition, Sastu Sahitya Vardhak Karyalaya, Ahmedabad, 1999.

=== Glossary ===

=== Glossary ===