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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.

[https://en.wikipedia.org/wiki/Ayurveda 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 [https://en.wikipedia.org/wiki/Ayurveda 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|  

vinA kartAramaj~jAnAdyuktyAgamabahiShkRutaH||44||  

vinA kartAramaj~jAnAdyuktyAgamabahiShkRutaH||44||  

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 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]

yebhyaH prameyaM sarvebhya AgamebhyaH pramIyate||45||  

yebhyaH prameyaM sarvebhya AgamebhyaH pramIyate||45||  

All the sources of knowledge, including scriptures that serve as an instrument for acquiring knowledge of various kinds, establish the causality of purusha. [45]

All the sources of knowledge, including scriptures that serve as an instrument for acquiring knowledge of various kinds, establish the causality of ''purusha''. [45]

न ते तत्सदृशास्त्वन्ये पारम्पर्यसमुत्थिताः|  

न ते तत्सदृशास्त्वन्ये पारम्पर्यसमुत्थिताः|  

kartA bhoktA na sa pumAniti kecidvyavasthitAH||47||  

kartA bhoktA na sa pumAniti kecidvyavasthitAH||47||  

Here, the author has given his opinion on other philosophies that do not accept the causality of purusha but rather believe that there is always a new doer with every birth. They opine that there is no permanent purusha as such. They believe that the purusha is merely a combination of ephemeral elements devoid of any permanent controlling agent or consciousness. Certain schools of thought, including schools within Buddhism share this view. In their opinion, it is sattva and not the atma (purusha) that becomes the doer and sufferer of its previous deeds. (This is also known as kshanabhangavada) [46-47]

Here, the author has given his opinion on other philosophies that do not accept the causality of ''purusha'' but rather believe that there is always a new doer with every birth. They opine that there is no permanent ''purusha'' as such. They believe that the ''purusha'' is merely a combination of ephemeral elements devoid of any permanent controlling agent or consciousness. Certain schools of thought, including schools within Buddhism share this view. In their opinion, it is ''sattva'' and not the ''atma'' (''purusha'') that becomes the doer and sufferer of its previous deeds. (This is also known as ''kshanabhangavada'') [46-47]

तेषामन्यैः कृतस्यान्ये भावा [१] भावैर्नवाः फलम्|  

तेषामन्यैः कृतस्यान्ये भावा [१] भावैर्नवाः फलम्|  

kartA hi karaNairyuktaH kAraNaM sarvakarmaNAm||49||  

kartA hi karaNairyuktaH kAraNaM sarvakarmaNAm||49||  

The bodily organs of a living being might be different but the soul i.e. the agent of action (deeds) is one and the same. The agent (doer) of action (deed) like a sculptor is an efficient cause of all actions (viz. sculpture etc.) by virtue of his possession of the various karana (equipments). [49]

The bodily organs of a living being might be different but the soul i.e. the agent of action (deeds) is one and the same. The agent (doer) of action (deed) like a sculptor is an efficient cause of all actions (viz. sculpture etc.) by virtue of his possession of the various ''karana'' (equipment). [49]

निमेषकालाद्भावानां कालः शीघ्रतरोऽत्यये|  

निमेषकालाद्भावानां कालः शीघ्रतरोऽत्यये|  

kriyopabhoge bhUtAnAM nityaH puruShasa~jj~jakaH||51||  

kriyopabhoge bhUtAnAM nityaH puruShasa~jj~jakaH||51||  

Physical elements can get destroyed at a rate faster than the twinkling of an eye. Those destroyed do not come back to their original form again and the results of the deeds (like yagna) of one individual may not be enjoyable to another individual. The learned are, therefore, of the view that there is a permanent entity known as purusha (soul) who is the causative factor for the action as well as for the enjoyment of the result of deeds. [50-51]

Physical elements can get destroyed at a rate faster than the twinkling of an eye. Those destroyed do not come back to their original form again and the results of the deeds (like ''yagna'') of one individual may not be enjoyable to another individual. The learned are, therefore, of the view that there is a permanent entity known as ''purusha'' (soul) who is the causative factor for the action as well as for the enjoyment of the result of deeds. [50-51]

अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः|  

अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः|  

puruSho rAshisa~jj~jastu mohecchAdveShakarmajaH||53||  

puruSho rAshisa~jj~jastu mohecchAdveShakarmajaH||53||  

answering the question of agnivesha about the origin of soul, teacher said  

answering the question of Agnivesha about the origin of soul, teacher said:

As the supreme soul is without a beginning (i.e., is eternal), no birth can be ascribed to it. Of course, the purusha who represents the combination of 24 elements (rashipurusha) certainly has its origin born out of its deeds in the previous life due to its delusion, desire and aversion. [53]

As the supreme soul is without a beginning (i.e., is eternal), no birth can be ascribed to it. Of course, the ''purusha'' who represents the combination of 24 elements (''rashipurusha'') certainly has its origin born out of its deeds in the previous life due to its delusion, desire and aversion. [53]

आत्मा ज्ञः करणैर्योगाज् ज्ञानं त्वस्य प्रवर्तते|  

आत्मा ज्ञः करणैर्योगाज् ज्ञानं त्वस्य प्रवर्तते|