Changes

The term purusha literally means a man, male, human being or a member or representative of a race or generation.<ref>Monier-Williams, Monier-Williams Sanskrit- English Dictionary, 1st edition; Oxford University Press, Purusha, Page 637</ref> This word also represents the soul of the universe.<ref>Monier-Williams, Monier-Williams Sanskrit- English Dictionary, 1st edition; Oxford University Press, Purusha, Page 637</ref> A proper knowledge about all the elements of a particular purusha is very essential for the successful treatment.  

The term purusha literally means a man, male, human being or a member or representative of a race or generation.<ref>Monier-Williams, Monier-Williams Sanskrit- English Dictionary, 1st edition; Oxford University Press, Purusha, Page 637</ref> This word also represents the soul of the universe.<ref>Monier-Williams, Monier-Williams Sanskrit- English Dictionary, 1st edition; Oxford University Press, Purusha, Page 637</ref> A proper knowledge about all the elements of a particular purusha is very essential for the successful treatment.  

==CONTEXTUAL MEANINGS==

==Etymology and derivation==

In Charaka samhita the word purusha denotes these following meanings

 

 

 

 

 

In Charak samhita the word purusha denotes these following meanings:

# Person /individual

# Person /individual

# Male  

# Male  

# Holistic human being (Rashipurusha)

# Holistic human being (Rashipurusha)

==TYPES==

==Types==

 

* Having one element

* Having one element

The element of consciousness alone could be considered as purusha. (caraka.sharirasthana 1/16)

The element of consciousness alone could be considered as purusha. ( Cha. Sa. [[Sharira Sthana]] 1/16)

* Having six elements

* Having six elements

Purusha comprises of six dhatus (elements), viz. five mahabhutas (in their subtle form) and consciousness. (caraka.sharirasthana 1/16)

Purusha comprises of six dhatu (elements), viz. five mahabhuta (in their subtle form) and consciousness. (Cha.Sa.[[Sharira Sthana]] 1/16) Imperishable Atma and perishable Panchabhautik body are the two main constituents of the Purusha. They are mentioned in Yajurveda in question-answer manner as “combining and mutually supporting during life and disintegrating and uniting with elements of the universe at the time of death.” The same concept is established more clearly as Shad-dhatuka Purusha and Pancha mahabhoot Shareeri Samavayh Purusha, and Panchatwa prapti at death by Charaka and Sushruta respectively.<ref>Thakar VJ. Historical development of basic concepts of Ayurveda from Veda up to Samhita. AYU. 2010 Oct-Dec; 31(4): 400–402.</ref>

 

* Having twenty four elements

* Having twenty four elements

Purusha comprises of twenty four dhatus, i.e. mind, ten indriyas (sensory and motor organs), five objects of sense organs and prakriti (consisting of eight dhatus, viz. five mahabhutas (in their subtle form), ahamkara (ego), mahan (intellect) and avyakta (primordial element) (caraka.sharirasthana 1/17)

Purusha comprises of twenty four dhatu, i.e. mind, ten indriyas (sensory and motor organs), five objects of sense organs and prakriti (consisting of eight dhatus, viz. five mahabhuta (in their subtle form), ahamkara (ego), mahan (intellect) and avyakta (primordial element) (Cha.Sa. [[Sharira Sthana]] 1/17)

 

The word Purusha simply denotes a holistic human being. The definition also says combination of soul, senses and psyche is purusha, which means a living human being. The physical body which is made up of flesh and blood when combines with atma (soul) becomes a human being. So it is the atma which gives life to the physical body. So here atma or chetana dhatu (the element that which gives life) is considered as purusha at the same time the material body is also considered as purusha. As far a physician is concerned, he is giving more importance to the body which is a combination of mind, soul, senses, mahabhuta, intellect and ego. So that complete entity (holistic human being) is also called as purusha and further it is clarified that it should be focused for treatment.

The word Purusha simply denotes a human being. The definition also says combination of soul, senses and phyche is purusha, which means a living human being. The physical body which is made up of flesh and blood when combines with atma (soul) becomes a human being. So it is the atma which gives life to the physical body. So here atma or chetanadhatu (the element that which gives life) is considered as purusha at the same time the material body is also considered as purusha. As far a physician is concerned, he is giving more importance to the body which is a combination of mind, soul, senses, mahabutas, intellect and ego. So that complete entity (holistic human being) is also called as purusha and further Acharya clarifies that it should be focused for treatment.

As per the Indian philosophy, whatever happening to a person is due to the effect of his own deeds(karma) in this life or in the previous life. Ayurveda believes that  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 Since purusha refers mainly to living human being, his deeds can also be called as purusha or purushakara because it defines that person.

As per the Indian philosophy, whatever happening to a person is due to the effect of his own deeds(karma) in this life or in the previous life. Ayurveda believes that  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 Since purusha refers mainly to living human being, his deeds can also be called as purusha or purushakara because it defines that person.

Purusha without a beginning, neither have an end also. But the purusha with a beginning is ephemeral.<ref>Vaidya Yadavji Trikamji Aacharya, editor.Caraka samhita by Agnives’a with the Aayurveda Deepikaa Commentry. Varanasi: Chaukhamba Surbharati Prakashan, 2013. Shareerasthaana 01/059; p..</ref> The eternal purusha can be considered as the absolute soul and that with a beginning and end suggests the combination of soul with other elements.

Purusha without a beginning, neither have an end also. But the purusha with a beginning is ephemeral.(Cha.Sa. [[Sharira Sthana]] 01/059) The eternal purusha can be considered as the absolute soul and that with a beginning and end suggests the combination of soul with other elements.

 

==Importance of Knowledge of Purusha==

==IMPORTANCE OF KNOWELEDGE OF PURUSHA==

* For treating a person one has to know about the human body as a whole (rasipurusha).

* For treating a person one has to know about the human body as a whole (rashipurusha).

* The person who knows this rashipurusha in its true sense also understands the whole process of the genesis and destruction of life.

* The person who knows this rashipurusha in its true sense also understands the whole process of the genesis and destruction of life.

* The life span of all living beings depends on the proper coordination of two factors, namely, daiva (divine/pre-determined) and purushakara (human effort). Daiva means one’s own deeds in the previous life while purushakara stands for one’s actions (deeds) in this life. So proper knowledge of purusha is essential for understanding lifespan.

* The life span of all living beings depends on the proper coordination of two factors, namely, daiva (divine/pre-determined) and purushakara (human effort). Daiva means one’s own deeds in the previous life while purushakara stands for one’s actions (deeds) in this life. So proper knowledge of purusha is essential for understanding lifespan.

* In order to attain salvation, purusha is to be freed from 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.

* In order to attain salvation, purusha is to be freed from rajas and tamas. If freed from the influence of rajas and tamas, the purusha is free from its association with the tattva and is said to be liberated.

==REFERENCES OF PURUSHA IN [[Charak Samhita]]==

==Current researches==

 

 

==References of Purusha in [[Charak Samhita]]==

{| class="wikitable"

{| class="wikitable"

| 1 || Chapter 1 verse 123 || -- || -- || -- || -- || --

| 1 || Chapter 1 verse 123 || -- || -- || -- || -- || --

|-

|-

| 2 || Chapter 4 verse22 || -- || -- || -- || -- || --

| 2 || Chapter 4 verse 22 || -- || -- || -- || -- || --

|-

|-

| 3 || Chapter7 verse30 || -- || -- || -- || -- || --

| 3 || Chapter 7 verse 30 || -- || -- || -- || -- || --

|-

|-

| 4 || Chapter 7 verse 65 || -- || -- || -- || -- || --

| 4 || Chapter 7 verse 65 || -- || -- || -- || -- || --

| 6 || Chapter 8 verse 6 || -- || -- || -- || -- || --

| 6 || Chapter 8 verse 6 || -- || -- || -- || -- || --

|-

|-

| 7 || Chapter 10verse 5 || -- || -- || -- || -- || --

| 7 || Chapter 10 verse 5 || -- || -- || -- || -- || --

|-

|-

| 8 || Chapter 11 verse 3 || -- || -- || -- || -- || --

| 8 || Chapter 11 verse 3 || -- || -- || -- || -- || --

|}

|}

==MORE INFORMATION==

==More information==

# [[Katidhapurusha sharira]]

# [[Katidhapurusha sharira]]

# [[Yajjah Purushiya]]

# [[Yajjah Purushiya]]

==REFERENCES==

==References==