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|title=Katidhapurusha Sharira

|title=Katidhapurusha Sharira

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<big>'''Sharira Sthana Chapter 1. Knowledge of holistic human being '''</big>

<big>'''Sharira Sthana Chapter 1. Knowledge of holistic human being '''</big>

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<big>'''Abstract'''</big>

<big>'''Abstract'''</big>

<div style="text-align:justify;">A healthcare provider cannot treat an individual without comprehensive knowledge of his constitution. A study of human being can be initiated only after understanding concept of [[purusha]], that means holistic human being, the self ([[Aatma]]), consciousness, the cosmic man, etc., depending upon the context. This first chapter describes [[purusha]] in the context of samyoga purusha that means a logical body of six constituents (shad-dhatuja), of twenty-four constituents (chaturvimshati- tattvatmak), or that which is ideal for treatment (chikitsya purusha). The third meaning of [[purusha]] is in the context of ativahika purusha, a subtle body that passes on from one body to the next along with the soul. Besides these, there are several other forms or connotations described here in this text.  This chapter answers all queries about the soul, its origin, proof of existence, mind, its description, intellectual error and its adverse effect, types of miseries and their causes, etc.  Thus this chapter describes aspects of human evolution, spirituality and psychology as well. </div>

'''Keywords:''' [[purusha]], holistic human being, [[mana]], [[mind]], [[Aatma]], self, consciousness, [[soul]], salvation, [[prajnaparadha]], intellectual errors, causes of miseries and comfort.  

 

'''Keywords:''' ''[[purusha]]'', holistic human being, Mana, mind, [[Aatma]], Self, consciousness, soul, salvation, [[prajnaparadha]], intellectual errors, causes of miseries and comfort.  

   

   

== 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 ''[[Aatma]]'' (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 [[aatma]] (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.

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==Sanskrit text, Transliteration and English Translation==

==Sanskrit text, Transliteration and English Translation==

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According to another classification, [[Purusha]] comprises of twenty four [[dhatu]], i.e. [[mana]] (mind), ten [[indriya]] (sensory and motor organs), five objects of sense organs and [[prakriti]] (consisting of eight [[dhatu]], viz. five [[mahabhuta]] (in their subtle form), [[ahamkara]] (ego), [[mahat]] (intellect) and ''avyakta'' (primordial element) [17]

According to another classification, [[Purusha]] comprises of twenty four [[dhatu]], i.e. [[mana]] (mind), ten [[indriya]] (sensory and motor organs), five objects of sense organs and [[prakriti]] (consisting of eight [[dhatu]], viz. five [[mahabhuta]] (in their subtle form), [[ahamkara]] (ego), [[mahat]] (intellect) and ''[[Avyakta|avyakta]]'' (primordial element) [17]

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Things requiring thought, consideration, hypothesis, attention, determination or whatever can be perceived by the mind, are regarded as its objects. Control of sense organs, self restraint, hypothesis and consideration represent the action of the mind. Beyond that flourishes the domain and intellect [20-21]

Things requiring thought, consideration, hypothesis, attention, determination or whatever can be perceived by the mind, are regarded as its objects. Control of sense organs, self restraint, hypothesis and consideration represent the action of the mind. Beyond that flourishes the domain and intellect [20-21]

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===Role of [[buddhi]] (intellect)===

===Role of [[buddhi]] (intellect)===

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इन्द्रियेणेन्द्रियार्थो हि समनस्केन गृह्यते|  

इन्द्रियेणेन्द्रियार्थो हि समनस्केन गृह्यते|  

कल्प्यते मनसा तूर्ध्वं गुणतो दोषतोऽथवा||२२||  

कल्प्यते मनसा तूर्ध्वं गुणतो दोषतोऽथवा||२२||

 

 

जायते विषये तत्र या बुद्धिर्निश्चयात्मिका|  

जायते विषये तत्र या बुद्धिर्निश्चयात्मिका|  

व्यवस्यति तया वक्तुं कर्तुं वा बुद्धिपूर्वकम्||२३||  

व्यवस्यति तया वक्तुं कर्तुं वा बुद्धिपूर्वकम्||२३||

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jāyatē viṣayē tatra yā buddhirniścayātmikā|  

jāyatē viṣayē tatra yā buddhirniścayātmikā|  

vyavasyati tayā vaktuṁ kartuṁ vā buddhipūrvakam||23||  

vyavasyati tayā vaktuṁ kartuṁ vā buddhipūrvakam||23||  

jAyate viShaye tatra yA buddhirnishcayAtmikA|  

jAyate viShaye tatra yA buddhirnishcayAtmikA|  

Objects are perceived with the help of sense organs and the mind. This perception is purely mental in the beginning, while the practical advantages or disadvantages are ascertained thereafter. The intellect which determines the specific properties of the object impels the (same) individual to speak or act intelligently.  [22-23]

Objects are perceived with the help of sense organs and the mind. This perception is purely mental in the beginning, while the practical advantages or disadvantages are ascertained thereafter. The intellect which determines the specific properties of the object impels the (same) individual to speak or act intelligently.  [22-23]

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एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|  

एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|  

पञ्च कर्मानुमेयानि येभ्यो बुद्धिः प्रवर्तते||२४||  

पञ्च कर्मानुमेयानि येभ्यो बुद्धिः प्रवर्तते||२४||  

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The five sense faculties, made of the five ''[[mahabhuta]]s'' (each sense faculty has one dominant ''[[mahabhuta]]''), are inferred from their five respective actions which serve as agents for the manifestation of the intellect [24]

The five sense faculties, made of the five ''[[mahabhuta]]s'' (each sense faculty has one dominant ''[[mahabhuta]]''), are inferred from their five respective actions which serve as agents for the manifestation of the intellect [24]

=== Functions of ''karmendriya'' (motor organs) ===

=== Functions of ''karmendriya'' (motor organs) ===

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''[[Aatma]]'' (soul) does not have a beginning, and similarly, the corpus (combination of ayu elements) also does not have a beginning. The continuity of ''kshetra'' and ''kshetragya'' is so long that it is not possible to say which came earlier (''kshetra'' or ''kshetragya'')

''[[Aatma]]'' (soul) does not have a beginning, and similarly, the corpus (combination of [[ayu]] elements) also does not have a beginning. The continuity of ''kshetra'' and ''kshetragya'' is so long that it is not possible to say which came earlier (''kshetra'' or ''kshetragya'')

[82]

[82]

It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of ''bhutas'' are witnessed by the soul (who alone is the knower of things). Things cannot be witnessed by unconscious objects (like stone). [83]

It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of [[bhuta]]s are witnessed by the [[soul]] (who alone is the knower of things). Things cannot be witnessed by unconscious objects (like stone). [83]

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