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===''Rashipurusha''(Holistic human being)===

=== Rashi [[purusha]] (Holistic human being)===

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Among the various types of [[Purusha]] described in the first few verses of this chapter, ''rashipurusha'' is one form that consists of 24 ''tattvas'' i.e. ''avyakata, mahat, ahankara,'' five ''tanmatras,'' five ''mahabhutas'' and ten ''indriyas'' and ''manas''. Since this specific combination is considered superior, a [[Purusha]] of this type is called ''rashipurusha'' in Ayurvedic science. Of these ''tattvas, avyakta'' serves as an excellent coordinator of perceptual faculties, sense organs, mind and the objects of the senses.  

Among the various types of [[Purusha]] described in the first few verses of this chapter, rashi[[purusha]] is one form that consists of 24 ''tattvas'' i.e. ''avyakata, mahat, ahankara,'' five ''tanmatras'' five [[mahabhuta]] and ten [indriya]] and [[mana]]. Since this specific combination is considered superior, a [[purusha]] of this type is called ''rashi[[purusha]]'' in Ayurvedic science. Of these ''tattvas, avyakta'' serves as an excellent coordinator of perceptual faculties, sense organs, mind and the objects of the senses.  

Thus a combination of the above mentioned (verses 17-35) twenty four elements is known as [[Purusha]]. [35]

Thus a combination of the above mentioned (verses 17-35) twenty four elements is known as [[Purusha]]. [35]

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रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|  

रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|  

ताभ्यां निराकृताभ्यां तु सत्त्ववृद्ध्या [२] निवर्तते||३६||  

ताभ्यां निराकृताभ्यां तु सत्त्ववृद्ध्या निवर्तते||३६||  

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rajastamōbhyāṁ yuktasya saṁyōgō'yamanantavān|  

rajastamōbhyāṁ yuktasya saṁyōgō'yamanantavān|  

tābhyāṁ nirākr̥tābhyāṁ tu sattvavr̥ddhyā [2] nivartatē||36||  

tābhyāṁ nirākr̥tābhyāṁ tu sattvavr̥ddhyā nivartatē||36||  

rajastamobhyAM yuktasya saMyogo~ayamanantavAn|  

rajastamobhyAM yuktasya saMyogo~ayamanantavAn|  

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

tAbhyAM nirAkRutAbhyAM tu sattvavRuddhyA nivartate||36||  

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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 it is freed from this influence (of [[rajas]] and [[tamas]]) by dominance of [[sattva]], the [[purusha]] is said to be liberated (and free from its association with the ''tattvas''). [36]  

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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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In support of the causativity of [[Purusha]], author has given few practical examples of world where existence of ''karta'' (doer) becomes mandatory.

In support of the causativity of [[Purusha]], author has given few practical examples of world where existence of ''karta'' (doer) becomes mandatory.

Without a potter, can a pitcher be constructed with materials like earth, rod, and wheel alone? Can a house be constructed with earth, straw, and beams, if there is no mason? If the answer is “no” in both these cases, how can we expect the body to be created just by virtue of the combination of different sense organs, without a conscious agent? It is only an ignorant person devoid of rational outlook and scriptural knowledge who can assume otherwise. [43-44]

Without a potter, can a pitcher be constructed with materials like mud, rod, and wheel alone? Can a house be constructed with mud, straw, and beams, if there is no mason? If the answer is “no” in both these cases, how can we expect the body to be created just by virtue of the combination of different sense organs, without a conscious agent? It is only an ignorant person devoid of rational outlook and scriptural knowledge who can assume otherwise. [43-44]

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