Changes

=== Introduction ===

=== Introduction ===

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An aspiring Ayurveda practitioner who has obtained thorough knowledge about diseases, and their signs and symptoms from [[Nidana Sthana]] and studied ''rasa prabhava'' and ''dosha prabhava'' in the context of ''dravya'' and ''vyadhi'' from [[Vimana Sthana]] may have built a foundation in disease management, but cannot initiate treatment until he has a thorough knowledge of the human body. Therefore, a logical continuation from the preceding sections is this section on the human physiology and anatomy especially body’s connection to the universe. As mentioned earlier, the concept of ''purusha'' is integral to understanding ''sharira'', and therefore understanding [[Sharira Sthana]]. This chapter therefore deals with various topics related to ''purusha'' such as its types, origin, constituents, details about mind and soul, the process of knowledge, the theory of evolution and destruction, types of diseases and their causative factors, treatment of the diseases of past, present and future, desire as the ultimate cause of sorrow, the method by which an individual can get the permanent relief from pain, role of ''yoga'' in achieving salvation, and the means of salvation.

An aspiring [[Ayurveda]] practitioner who has obtained thorough knowledge about diseases, and their signs and symptoms from [[Nidana Sthana]] and studied ''rasa prabhava'' and ''dosha prabhava'' in the context of ''dravya'' and ''vyadhi'' from [[Vimana Sthana]] may have built a foundation in disease management, but cannot initiate treatment until he has a thorough knowledge of the human body. Therefore, a logical continuation from the preceding sections is this section on the human physiology and anatomy especially body’s connection to the universe. As mentioned earlier, the concept of ''purusha'' is integral to understanding ''sharira'', and therefore understanding [[Sharira Sthana]]. This chapter therefore deals with various topics related to ''purusha'' such as its types, origin, constituents, details about mind and soul, the process of knowledge, the theory of evolution and destruction, types of diseases and their causative factors, treatment of the diseases of past, present and future, desire as the ultimate cause of sorrow, the method by which an individual can get the permanent relief from pain, role of ''yoga'' in achieving salvation, and the means of salvation.

This chapter also deals with a philosophical approach to human body and mind (apparent, since the chapter deals with a complex concept like the ''purusha''). All eastern philosophies consider the ''atma'' (soul) as the entity that is responsible for all actions and therefore the recipient of the consequences of those actions. The ultimate reason for all kinds of pain and sufferings is that human beings do not realize or consider the body and the soul to be two distinct entities. The relationship between the soul and the mind is complex and subtle. One has to “rein in” the mind and also strive to stay detached from all the actions performed by him to liberate himself from this material world. A person who is detached from worldly possessions and actions is free from the karmic cycle of actions and consequences, and birth and death. Thus the chapter describes some of the basic physical and meta-physical aspects of the human entity.

This chapter also deals with a philosophical approach to human body and mind (apparent, since the chapter deals with a complex concept like the ''purusha''). All eastern philosophies consider the ''atma'' (soul) as the entity that is responsible for all actions and therefore the recipient of the consequences of those actions. The ultimate reason for all kinds of pain and sufferings is that human beings do not realize or consider the body and the soul to be two distinct entities. The relationship between the soul and the mind is complex and subtle. One has to “rein in” the mind and also strive to stay detached from all the actions performed by him to liberate himself from this material world. A person who is detached from worldly possessions and actions is free from the karmic cycle of actions and consequences, and birth and death. Thus the chapter describes some of the basic physical and meta-physical aspects of the human entity.

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 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.

[[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.

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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||  

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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]

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|  

When a person’s ''dhi'' (ability to comprehend), ''dhriti'' (controlling power), and ''smriti'' (power to recall memories, or reminisce) get impaired, he performs inauspicious deeds that lead to aggravation of all ''doshas''. This is called ''pragyaparadha'' (mistake of the intellect, knowingly committing crime or unwholesome/sinful acts).

When a person’s ''dhi'' (ability to comprehend), ''dhriti'' (controlling power), and ''smriti'' (power to recall memories, or reminisce) get impaired, he performs inauspicious deeds that lead to aggravation of all ''doshas''. This is called ''pragyaparadha'' (mistake of the intellect, knowingly committing crime or unwholesome/sinful acts).

Forcible stimulation of natural urges and suppression of the manifested ones, exhibition of undue strength, over indulgence in sexual acts, negligence of the time and method of administering of treatment (i.e. non utilization, excessive utilization, and impaired utilization of therapies), initiation of action in improper time, loss of modesty and good conduct, disrespecting those that deserve respect, enjoyment of harmful objects, resorting to the factors that are responsible for the causation of madness, scant regard to temporal or local propriety (e.g., doing things that are out of place or out of season), friendship with persons of bad character, avoidance of healthy activities described in ''sadvritta'' or harboring malice, vanity, fear, anger, greed, ignorance, intoxication and bewilderment or bad actions arising out of any of them, and/or physical evil acts arising out of rajas and ''tamas'' constitute ''pragyaparadha'', the root cause of several diseases told by learned seers of Ayurveda. [102-108]

Forcible stimulation of natural urges and suppression of the manifested ones, exhibition of undue strength, over indulgence in sexual acts, negligence of the time and method of administering of treatment (i.e. non utilization, excessive utilization, and impaired utilization of therapies), initiation of action in improper time, loss of modesty and good conduct, disrespecting those that deserve respect, enjoyment of harmful objects, resorting to the factors that are responsible for the causation of madness, scant regard to temporal or local propriety (e.g., doing things that are out of place or out of season), friendship with persons of bad character, avoidance of healthy activities described in ''sadvritta'' or harboring malice, vanity, fear, anger, greed, ignorance, intoxication and bewilderment or bad actions arising out of any of them, and/or physical evil acts arising out of rajas and ''tamas'' constitute ''pragyaparadha'', the root cause of several diseases told by learned seers of [[Ayurveda]]. [102-108]

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बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|  

बुद्ध्या विषमविज्ञानं विषमं च प्रवर्तनम्|  

# ''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. 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)

# 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)