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tAbhyAM nirAkRutAbhyAM tu sattvavRuddhyA [2] nivartate||36||  

tAbhyAM nirAkRutAbhyAM tu sattvavRuddhyA [2] nivartate||36||  

The association of purusha with the 24 tattvas continues so long as it is influenced by rajas and tamas. If freed from the influence of rajas and tamas, the purusha is free from its association with the tattvas and is said to be liberated. [36]  

The association of purusha with the 24 tattvas continues so long as it is influenced by ''rajas'' and ''tamas''. If freed from the influence of ''rajas'' and ''tamas'', the ''purusha'' is free from its association with the ''tattvas'' and is said to be liberated. [36]  

अत्र कर्म फलं चात्र ज्ञानं चात्र प्रतिष्ठितम्|  

अत्र कर्म फलं चात्र ज्ञानं चात्र प्रतिष्ठितम्|  

pAramparyaM cikitsAM ca j~jAtavyaM [4] yacca ki~jcana||38||  

pAramparyaM cikitsAM ca j~jAtavyaM [4] yacca ki~jcana||38||  

It is within this combination of 24 elements (known as the purusha), that action, fruit or consequence of the action, knowledge, ignorance, happiness, misery, life, death and ownership are established. One who duely knows this, knows life, death, continuity of the body, treatment (physical and spiritual) and all other knowable objects. [37-38]

It is within this combination of 24 elements (known as the ''purusha''), that action, fruit or consequence of the action, knowledge, ignorance, happiness, misery, life, death and ownership are established. One who duely knows this, knows life, death, continuity of the body, treatment (physical and spiritual) and all other knowable objects. [37-38]

Ayurveda believes that this rashipurusha is responsible for all deeds in life and has to face the consequences of these deeds. It is also responsible for the (creation/gaining of) knowledge, pleasure, sorrow, and joy. A term for the rashipurusha is karma purusha and physicians call it chikitsa adhikrita purusha. The person who knows this rashipurusha in its true sense ulso understands the whole process of the genesis and destruction of life. Such an intellectual person becomes well aware of chikitsa and nothing else remains for him to be learnt.

 

Ayurveda believes that this ''rashipurusha'' is responsible for all deeds in life and has to face the consequences of these deeds. It is also responsible for the (creation/gaining of) knowledge, pleasure, sorrow, and joy. A term for the ''rashipurusha'' is ''karma purusha'' and physicians call it ''chikitsa adhikrita purusha''. The person who knows this ''rashipurusha'' in its true sense also understands the whole process of the genesis and destruction of life. Such an intellectual person becomes well aware of ''chikitsa'' and nothing else remains for him to be learnt.

भास्तमः सत्यमनृतं वेदाः कर्म शुभाशुभम्|  

भास्तमः सत्यमनृतं वेदाः कर्म शुभाशुभम्|  

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

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

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, 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]

कृतं मृद्दण्डचक्रैश्च कुम्भकारादृते घटम्|  

कृतं मृद्दण्डचक्रैश्च कुम्भकारादृते घटम्|