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{{#seo:

|title=Purusha Vichaya Sharira

|title=Purusha Vichaya Sharira

|keywords=Purusha, man, microcosm, loka, macrocosm, universe, cause of disease and happiness, serenity, path to emancipation, Ayurveda, Indian system of medicine, charak samhita.  

|keywords=Purusha, man, microcosm, loka, macrocosm, universe, cause of disease and happiness, serenity, path to emancipation, Ayurveda, Indian system of medicine, charak samhita.  

|description=Sharira Sthana Chapter 5. Detailed Study of holistic human being

|description=Sharira Sthana Chapter 5. Detailed Study of holistic human being

|image=http://www.carakasamhitaonline.com/mediawiki-1.32.1/resources/assets/ogimgs.jpg

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

|image_alt=charak samhita

|image_alt=charak samhita

|type=article

|type=article

}}

}}

<big>'''Sharira Sthana Chapter 5. Detailed Study of holistic human being'''</big>

<big>'''Sharira Sthana Chapter 5. Detailed Study of holistic human being'''</big>

{{Infobox

{{Infobox

|label7 = Reviewer  

|label7 = Reviewer  

|data7  = Bhalerao S.

|data7  = Bhalerao S.

|label8 = Editor

|label8 = Editors

|data8  = Bhalerao S.

|data8  = Bhalerao S., Deole Y.S., Basisht G.

|label9 = Date of publication  

|label9 = Year of publication  

|data9 = December 17, 2018

|data9 = 2020

|label10 = DOI

|label10 = Publisher

|data10  =  

|data10 = [[Charak Samhita Research, Training and Skill Development Centre]]

|header3 =  

|label11 = DOI

 

|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s04.006 10.47468/CSNE.2020.e01.s04.006]

}}

}}

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

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

'''Keywords''': ''[[Purusha]]'', man, microcosm, ''loka'', macrocosm, universe, cause of disease and happiness, serenity, path to emancipation.   

 

'''Keywords''': ''Purusha'', man, microcosm, ''loka'', macrocosm, universe, cause of disease and happiness, serenity, path to emancipation.   

 

== Introduction ==

== Introduction ==

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The term ''purusha vichayam'' means the search of the purusha (individual person’s living body) or the analytical study of the ''purusha''.  Since Vedic times, sages and practitioners of [[Ayurveda]] studied the environment and the various features that constituted the ''loka'' (realm or world) and  its impact  on the ''purusha'' (person). Many civilizations have acknowledged the relationship between man and his environment, but Vedic scholars recorded their observations of the similarities in the ''avyava'' (component) of ''loka'' and ''purusha'', concluding that the person is the replica of the universe (''Yatha Pinde Tatha Brahmande''). Lord Atreya dedicated this chapter to the study of the purusha underscoring this belief. Charak advised maintaining a harmony between man and his environment to attain the prime objectives of a human life – blissful life (''sukhayu''), useful life (''hitayu''), and salvation (''moksha'').

The term ''purusha vichayam'' means the search of the [[purusha]] (individual person’s living body) or the analytical study of the ''[[purusha]]''.  Since Vedic times, sages and practitioners of [[Ayurveda]] studied the environment and the various features that constituted the ''loka'' (realm or world) and  its impact  on the ''[[purusha]]'' (person). Many civilizations have acknowledged the relationship between man and his environment, but Vedic scholars recorded their observations of the similarities in the ''avyava'' (component) of ''loka'' and ''[[purusha]]'', concluding that the person is the replica of the universe (''Yatha Pinde Tatha Brahmande''). Lord Atreya dedicated this chapter to the study of the purusha underscoring this belief. Charak advised maintaining a harmony between man and his environment to attain the prime objectives of a human life – blissful life (''sukhayu''), useful life (''hitayu''), and salvation (''moksha'').

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==Sanskrit text, Transliteration and English Translation==

==Sanskrit text, Transliteration and English Translation==

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Lord Punarvasu Atreya said that the ''purusha'' is similar to the ''loka''. Whatever specific ''murtimantabhava'' (embodiments) are present in the ''loka'', the same are in the ''purusha''. Similarly, whatever is in ''purusha'', is also in the ''loka''.  

Lord Punarvasu Atreya said that the ''[[purusha]]'' is similar to the ''loka''. Whatever specific ''murtimantabhava'' (embodiments) are present in the ''loka'', the same are in the ''[[purusha]]''. Similarly, whatever is in ''[[purusha]]'', is also in the ''loka''.  

Having listened thus to Lord Atreya, Agnivesha said, "We are unable to grasp the idea contained in this aphoristic statement, hence we want to hear a more detailed exposition from you, O Lord!" [3]

Having listened thus to Lord Atreya, Agnivesha said, "We are unable to grasp the idea contained in this aphoristic statement, hence we want to hear a more detailed exposition from you, O Lord!" [3]

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Lord Atreya replied, "Innumerable are the specific parts (different unit constituents) of the ''loka'' and so are innumerable the specific parts (unit constituents) of a ''purusha''. I will explain (to you) some of the gross entities common (to the ''loka'' and ''purusha'') because it is very difficult to mention all of them, but the rest you understand yourself by inference.

Lord Atreya replied, "Innumerable are the specific parts (different unit constituents) of the ''loka'' and so are innumerable the specific parts (unit constituents) of a ''[[purusha]]''. I will explain (to you) some of the gross entities common (to the ''loka'' and ''[[purusha]]'') because it is very difficult to mention all of them, but the rest you understand yourself by inference.

Attentively, listen to me O Agnivesha!, The aggregate (collective combination) of the six ''dhatus'', viz. ''prithvi, apa, tejas, vayu,'' ''akasha'' and unmanifested ''Brahman'' is termed as ''loka'' (universe) and (similarly these) six constituents also make the ''purusha''. [3-4]  

Attentively, listen to me O Agnivesha!, The aggregate (collective combination) of the six ''dhatus'', viz. ''[[prithvi]], [[apa]], [[tejas]], [[vayu]],'' ''[[akasha]]'' and unmanifested ''Brahman'' is termed as ''loka'' (universe) and (similarly these) six constituents also make the ''[[purusha]]''. [3-4]  

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In the person, ''prithvi, apa, tejas, vayu, akasha'' and ''Brahman'' are represented in the form of embodiments, moisture, heat, vital breath, space and the Self (''atman'') respectively. As is the magnificence of the ''Brahman'', the super-consciousness, in the universe so is that of the atman in the person. While in the universe, the splendor of the ''Brahman'' is personified by Prajapati, the ''atman'' in the ''purusha'' is represented by the mind. Similarly, Indra in the universe is represented by ego in the person, Aditya (the sun) is represented in the processes that consume nutrients, Rudra in agitation, Soma (the moon) in cheerfulness, Vasu in happiness, Marut (the air) in enthusiasm, Ashwin in luster, Vishvadeva in all sense organs and their objects, darkness in ignorance, light in knowledge.  just as there is act of creation in the universe, so also in man there is conception. Corresponding to ''krita yuga''( the first age of universe), there is childhood. Corresponding to ''treta yuga'' (the second age), is youth. Corresponding to ''dwapara yuga'' (the third age), there is old age. Corresponding to ''kali yuga''(the last age), is infirmity or diseases. Thus corresponding to the end of world cycle, is death in man. Thus, O Agnivesha, analogies between various features and phenomena could be drawn from the macrocosm to understand the microcosm (and vice versa). [5]

In the person, ''[[prithvi]], [[apa]], [[tejas]], [[vayu]], [[akasha]]'' and ''Brahman'' are represented in the form of embodiments, moisture, heat, vital breath, space and the Self (''[[atma]]n'') respectively. As is the magnificence of the ''Brahman'', the super-consciousness, in the universe so is that of the atman in the person. While in the universe, the splendor of the ''Brahman'' is personified by Prajapati, the ''[[atma]]n'' in the ''[[purusha]]'' is represented by the mind. Similarly, Indra in the universe is represented by ego in the person, Aditya (the sun) is represented in the processes that consume nutrients, Rudra in agitation, Soma (the moon) in cheerfulness, Vasu in happiness, Marut (the air) in enthusiasm, Ashwin in luster, Vishvadeva in all sense organs and their objects, darkness in ignorance, light in knowledge.  just as there is act of creation in the universe, so also in man there is conception. Corresponding to ''krita yuga''( the first age of universe), there is childhood. Corresponding to ''treta yuga'' (the second age), is youth. Corresponding to ''dwapara yuga'' (the third age), there is old age. Corresponding to ''kali yuga''(the last age), is infirmity or diseases. Thus corresponding to the end of world cycle, is death in man. Thus, O Agnivesha, analogies between various features and phenomena could be drawn from the macrocosm to understand the microcosm (and vice versa). [5]

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=== Applied aspect of the knowledge of the [[purusha]] (man/individual) -an epitome / miniture of the ''loka'' (universe) ===

=== Applied aspect of the knowledge of the [[purusha]] (man/individual) -an epitome / miniture of the ''loka'' (universe) ===

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When Lord Atreya finished his talk, Agnivesha said, “The similarity between ''purusha'' and the universe is undoubtedly logical. What is the purpose of this discourse  in the context of medicine?”[6]

When Lord Atreya finished his talk, Agnivesha said, “The similarity between ''[[purusha]]'' and the universe is undoubtedly logical. What is the purpose of this discourse  in the context of medicine?”[6]

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Lord Atreya replied that seeing the universe in the ''purusha'', and vice-versa, gives rise to true knowledge. With such (true) knowledge, one would realize that the ''atman'', or the Self, alone is responsible for bliss and sorrow and no one else. With this knowledge, one realizes that the whole world, being of the nature of activity and yoked to motivating factors etc. is as own self, one awakens the primary knowledge leading to salvation. The word ''loka'' here denotes aggregation. Generally, the entire universe (and the ''purusha'') is made up of six constituents. [7]

Lord Atreya replied that seeing the universe in the ''[[purusha]]'', and vice-versa, gives rise to true knowledge. With such (true) knowledge, one would realize that the ''[[atma]]n'', or the Self, alone is responsible for bliss and sorrow and no one else. With this knowledge, one realizes that the whole world, being of the nature of activity and yoked to motivating factors etc. is as own self, one awakens the primary knowledge leading to salvation. The word ''loka'' here denotes aggregation. Generally, the entire universe (and the ''[[purusha]]'') is made up of six constituents. [7]

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=== ''Dukha'' (miseries) and ''sukha'' (happiness) of the [[purusha]] (man / individual) ===

=== ''Dukha'' (miseries) and ''sukha'' (happiness) of the [[purusha]] (man / individual) ===

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There are ''hetu, utpatti, vriddhi, upaplava'' and ''viyoga'' for ''purusha'' (man) and ''loka'' (universe). ''Hetu'' is the cause of manifestation, ''utpatti'' is germination or birth, ''vriddhi'' is growth, ''upaplava'' is advent of miseries. ''Viyoga'' is departure of soul, cessation of vital breath, disruption, dissolution of the six constituents and the reverting to the primordial state. The root cause of universe and all ''upaplava''(advent of miseries) is ''pravritti'' (action/attachment). ''Nivritti'' (inaction/detachment from worldly affairs) leads to its destruction (of all miseries). Attachment leads to miseries and detachment to bliss. Realization of this fact is truth (pure knowledge). Imparting this knowledge is the purpose of describing this principle. [8]

There are ''hetu, utpatti, vriddhi, upaplava'' and ''viyoga'' for ''[[purusha]]'' (man) and ''loka'' (universe). ''Hetu'' is the cause of manifestation, ''utpatti'' is germination or birth, ''vriddhi'' is growth, ''upaplava'' is advent of miseries. ''Viyoga'' is departure of soul, cessation of vital breath, disruption, dissolution of the six constituents and the reverting to the primordial state. The root cause of universe and all ''upaplava''(advent of miseries) is ''pravritti'' (action/attachment). ''Nivritti'' (inaction/detachment from worldly affairs) leads to its destruction (of all miseries). Attachment leads to miseries and detachment to bliss. Realization of this fact is truth (pure knowledge). Imparting this knowledge is the purpose of describing this principle. [8]

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=== Cause of ''pravritti'' (attachment) and method of ''nivritti'' (detachment) ===

=== Cause of ''pravritti'' (attachment) and method of ''nivritti'' (detachment) ===

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः|  

भगवानुवाच- मोहेच्छाद्वेषकर्ममूला प्रवृत्तिः|  

तज्जा ह्यहङ्कारसङ्गसंशयाभिसम्प्लवाभ्यवपातविप्रत्ययाविशेषानुपायास्तरुणमिव द्रुममतिविपुलशाखास्तरवोऽभिभूयपुरुषमवतत्यैवोत्तिष्ठन्ते; यैरभिभूतो न सत्तामतिवर्तते|  

तज्जा ह्यहङ्कारसङ्गसंशयाभिसम्प्लवाभ्यवपातविप्रत्ययाविशेषानुपायास्तरुणमिव द्रुममतिविपुलशाखास्तरवोऽभिभूयपुरुषमवतत्यैवोत्तिष्ठन्ते; यैरभिभूतो न सत्तामतिवर्तते|  

तत्रैवञ्जातिरूपवित्तवृत्तबुद्धिशीलविद्याभिजनवयोवीर्यप्रभावसम्पन्नोऽहमित्यहङ्कारः, यन्मनोवाक्कायकर्म नापवर्गाय ससङ्गः, कर्मफलमोक्षपुरुषप्रेत्यभावादयः सन्ति वा नेति संशयः, सर्वावस्थास्वनन्योऽहमहं स्रष्टा स्वभावसंसिद्धोऽहमहंशरीरेन्द्रियबुद्धिस्मृतिविशेषराशिरिति ग्रहणमभिसम्प्लवः, मम मातृपितृभ्रातृदारापत्यबन्धुमित्रभृत्यगणो गणस्यचाहमित्यभ्यवपातः, कार्याकार्यहिताहितशुभाशुभेषु विपरीताभिनिवेशो विप्रत्ययः, ज्ञाज्ञयोः प्रकृतिविकारयोः प्रवृत्तिनिवृत्त्योश्चसामान्यदर्शनमविशेषः, प्रोक्षणानशनाग्निहोत्रत्रिषवणाभ्युक्षणावाहनयाजनयजनयाचनसलिलहुताशनप्रवेशादयः समारम्भाःप्रोच्यन्ते ह्यनुपायाः|  

 

एवमयमधीधृतिस्मृतिरहङ्काराभिनिविष्टः सक्तः ससंशयोऽभिसम्प्लुतबुद्धिरभ्यवपतितोऽन्यथादृष्टिरविशेषग्राहीविमार्गगतिर्निवासवृक्षः सत्त्वशरीरदोषमूलानां सर्वदुःखानां भवति|  

तत्रैवञ्जातिरूपवित्तवृत्तबुद्धिशीलविद्याभिजनवयोवीर्यप्रभावसम्पन्नोऽहमित्यहङ्कारः,  

 

यन्मनोवाक्कायकर्म नापवर्गाय ससङ्गः,  

 

कर्मफलमोक्षपुरुषप्रेत्यभावादयः सन्ति वा नेति संशयः,  

 

सर्वावस्थास्वनन्योऽहमहं स्रष्टा स्वभावसंसिद्धोऽहमहंशरीरेन्द्रियबुद्धिस्मृतिविशेषराशिरिति ग्रहणमभिसम्प्लवः,  

 

मम मातृपितृभ्रातृदारापत्यबन्धुमित्रभृत्यगणो गणस्यचाहमित्यभ्यवपातः,  

 

कार्याकार्यहिताहितशुभाशुभेषु विपरीताभिनिवेशो विप्रत्ययः,  

 

ज्ञाज्ञयोः प्रकृतिविकारयोः प्रवृत्तिनिवृत्त्योश्चसामान्यदर्शनमविशेषः,  

 

प्रोक्षणानशनाग्निहोत्रत्रिषवणाभ्युक्षणावाहनयाजनयजनयाचनसलिलहुताशनप्रवेशादयः समारम्भाःप्रोच्यन्ते ह्यनुपायाः|  

 

एवमयमधीधृतिस्मृतिरहङ्काराभिनिविष्टः सक्तः ससंशयोऽभिसम्प्लुतबुद्धिरभ्यवपतितोऽन्यथादृष्टिरविशेषग्राहीविमार्गगतिर्निवासवृक्षः सत्त्वशरीरदोषमूलानां सर्वदुःखानां भवति|

एवमहङ्कारादिभिर्दोषैर्भ्राम्यमाणो नातिवर्तते प्रवृत्तिं, सा च मूलमघस्य||१०||  

एवमहङ्कारादिभिर्दोषैर्भ्राम्यमाणो नातिवर्तते प्रवृत्तिं, सा च मूलमघस्य||१०||  

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Lord Atreya replied, “The source of attachment are ignorance, desire, hatred and purposeful action. This in turns give rise to ''ahamkara'' (ego), ''sanga'' (attachment), ''samshaya'' (skepticism), ''abhisamplava'' (mistaken self-identity), ''abhyavapata'' (false sense of ownership), ''vipratyaya'' (sensing opposite of reality), ''avishesha'' (inability to distinguish between consciousness/unconsciousness) and ''anupaya'' (believing in outdated traditions) that engulf an individual just like the very long branches of a big tree smother a sapling. A person overwhelmed by these emotions stays trapped in the affairs of the world.

Lord Atreya replied, “The source of attachment are ignorance, desire, hatred and purposeful action. This in turns give rise to ''ahamkara'' (ego), ''sanga'' (attachment), ''samshaya'' (skepticism), ''abhisamplava'' (mistaken self-identity), ''abhyavapata'' (false sense of ownership), ''vipratyaya'' (sensing opposite of reality), ''avishesha'' (inability to distinguish between consciousness/unconsciousness) and ''anupaya'' (inappropriate means) that engulf an individual just like the very long branches of a big tree smother a sapling. A person overwhelmed by these emotions stays trapped in the affairs of the world.

''Ahamkara'' means egoism. E.g., "I belong to a high descent and possess beauty, wealth, conduct, intelligence, character, modesty, learning, fame, age, power and influence."

''Ahamkara'' means egoism. E.g., "I belong to a high descent and possess beauty, wealth, conduct, intelligence, character, modesty, learning, fame, age, power and influence."

''Avishesha'', or the lack of distinction between a consciousness and unconsciousness, nature and its modifications, attachment and detachment.

''Avishesha'', or the lack of distinction between a consciousness and unconsciousness, nature and its modifications, attachment and detachment.

''Anupaya'', or inefficient religious rituals such as ''prokshana'' (consecration), ''anashana'' (fasting), ''agnihotra'' (oblation to the fire), ''trishavana'' (worship with ''soma'' thrice a day while performing sacrifice), ''abhyukshana'' (wetting), ''aavahana'' (invocation), ''yajana'' (leading or guiding sacrificial rituals), ''yajna'' (sacrificial rituals), ''yachana'' (begging) and entering into water and fire.

''Anupaya'', or inefficient religious rituals such as ''prokshana'' (consecration), ''anashana'' (fasting), ''agnihotra'' (oblation to the fire), ''trishavana'' (worship with ''soma'' thrice a day while performing sacrifice), ''abhyukshana'' (wetting), ''aavahana'' (invocation), ''yajana'' (leading or guiding sacrificial rituals), ''yajna'' (sacrificial rituals), ''yachana'' (begging) and entering into water and fire. (Though these means are listed in good code of conduct, these can create attachments to life and desires. Therefore these means are inefficient in attaining liberation.)

Thus, if a person is devoid of intellect, restraint and memory, but is egoistic, skeptic, self-centered, is attached (to objects or actions), and is unable to discern between good or bad, self and the physical body, etc. he is an abode of all miseries. Such feelings are the root cause of vitiation of ''doshas'' relating to the mind and body. Such a person is trapped in the cycle of life and death and cannot attain salvation (from miseries). The ultimate goal of [[Ayurveda]] is salvation from all sorts of miseries which depends upon the wellbeing of the ''purusha'' - individually as well as socially. [10]

Thus, if a person is devoid of intellect, restraint and memory, but is egoistic, skeptic, self-centered, is attached (to objects or actions), and is unable to discern between good or bad, self and the physical body, etc. he is an abode of all miseries. Such feelings are the root cause of vitiation of ''[[dosha]]s'' relating to the mind and body. Such a person is trapped in the cycle of life and death and cannot attain salvation (from miseries). The ultimate goal of [[Ayurveda]] is salvation from all sorts of miseries which depends upon the wellbeing of the ''[[purusha]]'' - individually as well as socially. [10]

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=== ''Moksha'' (Salvation) and ways and means of attaining it ===

=== ''Moksha'' (Salvation) and ways and means of attaining it ===

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O Gentle One! This is the knowledge that, when acquired by the sages, frees them from all skepticism while liberating them from ''moha'' (endearment), ''rajas'' (ignorance/ passion), leading them to the state of ''prashama'' (absolute tranquility) i.e., salvation. [24]

O Gentle One! This is the knowledge that, when acquired by the sages, frees them from all skepticism while liberating them from ''moha'' (endearment), ''[[rajas]]'' (ignorance/ passion), leading them to the state of ''prashama'' (absolute tranquility) i.e., salvation. [24]

=== Summary ===

=== Summary ===

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To summarize, in this chapter [[Purusha Vichaya Sharira]] (The analytical study/search of ''purusha'') the sage has explained:  

To summarize, in this chapter [[Purusha Vichaya Sharira]] (The analytical study/search of ''[[purusha]]'') the sage has explained:  

#The similarities between the universe and the individual along with the purpose of such knowledge, and  

#The similarities between the universe and the individual along with the purpose of such knowledge, and  

#The cause of ''utapatti'' (soul’s bondage) and the means for release of the soul.  

#The cause of ''utapatti'' (soul’s bondage) and the means for release of the soul.  

== Tattva Vimarsha (Fundamental Principles) ==

== Tattva Vimarsha (Fundamental Principles) ==

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*'[[purusha]] (microcosm) is exactly similar to the ''loka'' (macrocosm). Whatever specific embodiments are present in the ''loka'', the same are in the ''purusha''. Similarly, whatever is in ''purusha'', is also in the ''loka''.

*'[[purusha]] (microcosm) is exactly similar to the ''loka'' (macrocosm). Whatever specific embodiments are present in the ''loka'', the same are in the ''[[purusha]]''. Similarly, whatever is in ''[[purusha]]'', is also in the ''loka''.

*The ''purusha'' and ''loka'', both are aggregate (collective combination) of six constituents viz. ''prithvi, apa, tejas, vayu, akasha'' and un-manifested ''Brahman'' (consciousness).

*The ''[[purusha]]'' and ''loka'', both are aggregate (collective combination) of six constituents viz. ''[[prithvi]], [[apa]], [[tejas]], [[vayu]], [[akasha]]'' and un-manifested ''Brahman'' (consciousness).

*Seeing the universe in Self and vice-versa, gives rise to true knowledge. With such (true) knowledge, one realizes that the ''atman'', or the Self, alone is responsible for bliss and sorrow and no one else.  

*Seeing the universe in Self and vice-versa, gives rise to true knowledge. With such (true) knowledge, one realizes that the ''[[atma]]n'', or the Self, alone is responsible for bliss and sorrow and no one else.  

*The realization of true knowledge leads to salvation.  

*The realization of true knowledge leads to salvation.  

*The ''purusha'' (man) and ''loka'' (universe) both have cause of manifestation, germination or birth, growth, advent of miseries and cessation.  

*The ''[[purusha]]'' (man) and ''loka'' (universe) both have cause of manifestation, germination or birth, growth, advent of miseries and cessation.  

*The root cause of universe and all miseries is ''pravritti'' (action/attachment). ''Nivritti'' (inaction/detachment from worldly affairs) leads to destruction (of all miseries). Attachment leads to miseries and detachment to bliss. Realization of this fact is truth (pure knowledge).  

*The root cause of universe and all miseries is ''pravritti'' (action/attachment). ''Nivritti'' (inaction/detachment from worldly affairs) leads to destruction (of all miseries). Attachment leads to miseries and detachment to bliss. Realization of this fact is truth (pure knowledge).  

*The ignorance, hatred, desire are sources of all miseries and lead to attachment to worldly affairs.   

*The ignorance, hatred, desire are sources of all miseries and lead to attachment to worldly affairs.   

== Vidhi Vimarsha (Applied Inferences) ==

== Vidhi Vimarsha (Applied Inferences) ==

In Vedic philosophies, the ''atman'' (sole) transmigrates from one body to the other in the process of birth and death. The happiness and sorrow are cumulative result of self deeds in lifetime.  

In Vedic philosophies, the ''[[atma]]n'' (sole) transmigrates from one body to the other in the process of birth and death. The happiness and sorrow are cumulative result of self deeds in lifetime.  

=== ''Eishana'' and ''purushartha'' ===

=== ''Eishana'' and ''purushartha'' ===

There are three primary instincts, or ''eishanas'', of the ''purusha'' – ''praneishana'' (longevity of life), ''dhanaeishana'' (desire for wealth), and ''paralokaeishana'' (liberation), etc. A person who possesses unimpaired intelligence, ability to discern, enthusiasm and desire to secure his wellbeing – both in this world and in the world after death – would have these three ''eishanas''. The primary objective is to afford ''arogya'' (health), which is essential to attain the four ''purusharthas'' (i.e., ''dharma'' (righteous life), ''artha'' (wealth), ''kama'' (pleasure), and ''moksha'' (salvation)).

There are three primary instincts, or ''eishanas'', of the ''[[purusha]]'' – ''praneishana'' (longevity of life), ''dhanaeishana'' (desire for wealth), and ''paralokaeishana'' (liberation), etc. A person who possesses unimpaired intelligence, ability to discern, enthusiasm and desire to secure his wellbeing – both in this world and in the world after death – would have these three ''eishanas''. The primary objective is to afford ''arogya'' (health), which is essential to attain the four ''purusharthas'' (i.e., ''dharma'' (righteous life), ''artha'' (wealth), ''kama'' (pleasure), and ''moksha'' (salvation)).

Only when the person accepts the fact that he is one with the universe, that he is made up of the same six ''dhatus'' that makes the universe – the five ''mahabhuta'', and Consciousness-, and that egoism, vanity, selfishness, skepticism, etc. are only the manifestations of a mind that wrongly identifies the physical body with the Self, causing the person to suffer from miseries and trapping him into the perennial cycle of birth and death.

Only when the person accepts the fact that he is one with the universe, that he is made up of the same six ''[[dhatu]]s'' that makes the universe – the five ''[[mahabhuta]]'', and Consciousness-, and that egoism, vanity, selfishness, skepticism, etc. are only the manifestations of a mind that wrongly identifies the physical body with the Self, causing the person to suffer from miseries and trapping him into the perennial cycle of birth and death.

=== ''Lokapurusha Samya'' ===

=== ''Lokapurusha Samya'' ===

==== Applied aspects of the concept of commonness of the ''purusha'' and the universe in the study of health and diseases ====

==== Applied aspects of the concept of commonness of the ''purusha'' and the universe in the study of health and diseases ====

The whole premise is the maintaining a state of health that would help an individual attain salvation. To achieve such a state of health requires harmony (''samya'') between the person (''purusha'') and the environment around him, or rather, the entire universe (''loka''). Health cannot be defined only as the absence of disease within the human body, but rather, a state of consciousness where the person identifies himself with the universe, and gets detached from worldly emotions of bliss and grief (while still being able to discern the good and the bad, and avoiding the company of those who cling onto worldly feelings of attachment, ego, vanity, greed, etc.).

The whole premise is the maintaining a state of health that would help an individual attain salvation. To achieve such a state of health requires harmony (''samya'') between the person (''[[purusha]]'') and the environment around him, or rather, the entire universe (''loka''). Health cannot be defined only as the absence of disease within the human body, but rather, a state of consciousness where the person identifies himself with the universe, and gets detached from worldly emotions of bliss and grief (while still being able to discern the good and the bad, and avoiding the company of those who cling onto worldly feelings of attachment, ego, vanity, greed, etc.).

==== Connection of consciousness between man and the universe ====

==== Connection of consciousness between man and the universe ====

The neurologist Dr. David Wiebers in his book “Theory of reality” coined the terms ‘C’ unit as the unit of consciousness in human body and ‘C’ field as the cosmic consciousness. The C unit is always connected with C field to carry out certain functions. The person is a unit of cosmos. [[Ayurveda]] narrates Human beings are a microcosm of the planet  and exhibit holographic phenomenon. The Self-conscious i.e. ‘C’ unit is a unitary part of ‘C’ field (consciousness) in the cosmos. This C unit is controlling and regulating intellect, that controls mind; and the mind controls sense organs  which lead the body as the horses lead a chariot. The interaction of C field with C unit for fetching positive energy from cosmos is of utmost importance. Empowerment of the self-conscious for communication with intellect in brain and mind seated at heart is important mechanism for mental health in holistic view. Therefore promotion of positive mental health shall be focused with a holistic view of all these factors thinking beyond reductionist’s approaches of neurotransmitter, endocrinal and genetic biological theories. Hologram for mental health, the constituents of human being that make the humans real “Humans” are considered vital for complete health.   

The neurologist Dr. David Wiebers in his book “Theory of reality” coined the terms ‘C’ unit as the unit of consciousness in human body and ‘C’ field as the cosmic consciousness. The C unit is always connected with C field to carry out certain functions. The person is a unit of cosmos. [[Ayurveda]] narrates Human beings are a microcosm of the planet  and exhibit holographic phenomenon. The Self-conscious i.e. ‘C’ unit is a unitary part of ‘C’ field (consciousness) in the cosmos. This C unit is controlling and regulating intellect, that controls mind; and the mind controls sense organs  which lead the body as the horses lead a chariot. The interaction of C field with C unit for fetching positive energy from cosmos is of utmost importance. Empowerment of the self-conscious for communication with intellect in brain and mind seated at heart is important mechanism for mental health in holistic view. Therefore promotion of positive mental health shall be focused with a holistic view of all these factors thinking beyond reductionist’s approaches of neurotransmitter, endocrinal and genetic biological theories. Hologram for mental health, the constituents of human being that make the humans real “Humans” are considered vital for complete health.   

   

   

==== ''Panchamahabhuta'': the building blocks of the ''purusha'' and the ''loka'' ====

==== ''[[Panchamahabhuta]]'': the building blocks of the ''[[purusha]]'' and the ''loka'' ====

The ''purusha'' is a microcosm, made up of the same dhatus that constitute the universe: the ''panchamahabhuta'' and consciousness (''atman'', or the Self, within the ''purusha'', and ''Brahman'', or the super consciousness, within the universe) is central to Vedic philosophy in general and [[Ayurveda]] in particular. Bodily components – ''doshas, dhatus'', and ''mala'' – are also made up of ''mahabhutas'', and so are ''ahara'' (food), and ''aushadha'' (medicine). A disequilibrium between the environment and the person could therefore vitiate the constitution of the person, the food he eats, and the efficacy of the medication he takes, making him physically or mentally diseased. A society made up of diseased individuals would only make the environment more diseased. Thus, [[Ayurveda]] is not just about the health of an individual, but also the health of the planet.

The ''purusha'' is a microcosm, made up of the same dhatus that constitute the universe: the ''[[panchamahabhuta]]'' and consciousness (''[[atma]]n'', or the Self, within the ''[[purusha]]'', and ''Brahman'', or the super consciousness, within the universe) is central to Vedic philosophy in general and [[Ayurveda]] in particular. Bodily components – ''[[dosha]]s, [[dhatu]]s'', and ''[[mala]]'' – are also made up of ''[[mahabhuta]]s'', and so are ''ahara'' (food), and ''aushadha'' (medicine). A disequilibrium between the environment and the person could therefore vitiate the constitution of the person, the food he eats, and the efficacy of the medication he takes, making him physically or mentally diseased. A society made up of diseased individuals would only make the environment more diseased. Thus, [[Ayurveda]] is not just about the health of an individual, but also the health of the planet.

=== ''Panchabhautika chikitsa'' ===

=== ''Panchabhautika chikitsa'' ===

The specific actions and effects of ''mahabhuta'' in development of various body constituents, organs, systems are described in previous chapter. [Cha.Sa.[[Sharira Sthana]] 4/12] The knowledge of similarity between man and universe can be applied for diagnosis of ailments and their treatments. The ''panchabhautika chikitsa'' system focuses on this principle. E.g. if certain body constituents originated from ''prithvi mahabhuta'' (bones) are disordered, then it can be treated with ''parthiva'' medicines available in the external world ( viz. shells, minerals).

The specific actions and effects of ''[[mahabhuta]]'' in development of various body constituents, organs, systems are described in previous chapter. [Cha.Sa.[[Sharira Sthana]] 4/12] The knowledge of similarity between man and universe can be applied for diagnosis of ailments and their treatments. The ''panchabhautika chikitsa'' system focuses on this principle. E.g. if certain body constituents originated from ''[[prithvi mahabhuta]]'' (bones) are disordered, then it can be treated with ''parthiva'' medicines available in the external world ( viz. shells, minerals).

=== Health and Disease: Causes ===

=== Health and Disease: Causes ===

#''Asatmyaindriyartha Samayoga''. [Cha.Sa.[[Sutra Sthana]] 1/54] and [Cha.Sa.[[Sharira Sthana]] 1/98]  

#''Asatmyaindriyartha Samayoga''. [Cha.Sa.[[Sutra Sthana]] 1/54] and [Cha.Sa.[[Sharira Sthana]] 1/98]  

In this context, it is important to note that ''kala'' (time), ''buddhi'' (intellect), and ''indriyartha'' (sense objects) are the three basic factors that govern an individual’s state of health and disease. ''Samayoga'', or favorable conditions, are conducive to health while ''vishamayoga'' (''ayoga, atiyoga'', and ''mithyayoga'') of ''kala, buddhi'', and ''indriyartha'' leads to disease. In the state of health, the basic components of the body – ''doshas, dhatus,'' and ''mala'' – are in a state of equilibrium, implied by the term ''samayoga''.

In this context, it is important to note that ''[[kala]]'' (time), ''[[buddhi]]'' (intellect), and ''indriyartha'' (sense objects) are the three basic factors that govern an individual’s state of health and disease. ''Samayoga'', or favorable conditions, are conducive to health while ''vishamayoga'' (''ayoga, atiyoga'', and ''mithyayoga'') of ''[[kala]], [[buddhi]]'', and ''indriyartha'' leads to disease. In the state of health, the basic components of the body – ''[[dosha]]s, [[dhatu]]s,'' and ''[[mala]]'' – are in a state of equilibrium, implied by the term ''samayoga''.

==== ''Desha'' (habitat or local environment), and its role in health and disease ====

==== ''Desha'' (habitat or local environment), and its role in health and disease ====

The role of ''desha'' is significant in matters of health and disease. It denotes the habitat of an individual and is also considered among the ''karana dravyas'' in [[Deerghanjiviteeya Adhyaya]]. ''Desha'' influences the individual’s diet, etiological factors responsible for various diseases, availability of medicinal plants. In fact, extending the man-environment, relationship, examination of one’s locale to be an important factor in the diagnosis of a disease. ''Desha'' is classified into three types: ''anupa desha'' (marshy land), ''jangala desha'' (forested or wooded land), and ''sadharana desha'' (mix of marshy and forested land). [Cha.Sa.[[Kalpa Sthana]] 1/6] The concept of ''oka satmya'' (adjustment or adapting to a particular diet or behavior due to habitual use or practice) is also closely related to ''desha'' and season. A diet or medication suitable to a particular region or time may be contraindicated in another.

The role of ''desha'' is significant in matters of health and disease. It denotes the habitat of an individual and is also considered among the ''karana dravyas'' in [[Deerghanjiviteeya Adhyaya]]. ''Desha'' influences the individual’s diet, etiological factors responsible for various diseases, availability of medicinal plants. In fact, extending the man-environment, relationship, examination of one’s locale to be an important factor in the diagnosis of a disease. ''Desha'' is classified into three types: ''anupa desha'' (marshy land), ''jangala desha'' (forested or wooded land), and ''sadharana desha'' (mix of marshy and forested land). [Cha.Sa.[[Kalpa Sthana]] 1/6] The concept of ''oka satmya'' (adjustment or adapting to a particular diet or behavior due to habitual use or practice) is also closely related to ''desha'' and season. A diet or medication suitable to a particular region or time may be contraindicated in another.

==== ''Kala'' (temporal factors), and its role in health and disease ====

==== ''[[Kala]]'' (temporal factors), and its role in health and disease ====

''Kala'' plays a very important role, and is a universal factor that affects the ''purusha'' and the ''loka''. Vedic texts talk of various time spans, quite similar to those in modern sciences – describing the life-spans of the universe and various celestial objects, as well as that of the ''purusha''. It is also a ''karana dravya''. [Cha.Sa.[[Sutra Sthana]] 1/48] ''Kala'' does not only mean time, but also seasons (''ritu''), and from that standpoint, plays an important role in determining causative factors of diseases or prescribing therapies for maintaining health.[Cha.Sa.[[Sutra Sthana]] 11/23],[Cha.Sa.[[Vimana Sthana]] 1/21/6], [Cha.Sa.[[Sutra Sthana]] 6/4]  

''[[Kala]]'' plays a very important role, and is a universal factor that affects the ''[[purusha]]'' and the ''loka''. Vedic texts talk of various time spans, quite similar to those in modern sciences – describing the life-spans of the universe and various celestial objects, as well as that of the ''[[purusha]]''. It is also a ''karana dravya''. [Cha.Sa.[[Sutra Sthana]] 1/48] ''[[Kala]]'' does not only mean time, but also seasons (''ritu''), and from that standpoint, plays an important role in determining causative factors of diseases or prescribing therapies for maintaining health.[Cha.Sa.[[Sutra Sthana]] 11/23],[Cha.Sa.[[Vimana Sthana]] 1/21/6], [Cha.Sa.[[Sutra Sthana]] 6/4]  

''Kala'' also influences ''doshika'' rhythm. External environmental changes brought about by changes in the season influence the pattern of ''doshika'' changes in the body. These have been described to be of three stages: ''chaya'' (or ''sanchaya'', accumulation), ''prakopa'' (vitiation, aggravation), and ''prashamana'' (remission to normalcy). [Cha.Sa.[[Sutra Sthana]] 17/114] These stages generally occur in a natural manner through normal seasonal variations, and therefore care and adjustment in diet and lifestyle to account for these changes is specially advised.

''Kala'' also influences ''doshika'' rhythm. External environmental changes brought about by changes in the season influence the pattern of ''doshika'' changes in the body. These have been described to be of three stages: ''chaya'' (or ''sanchaya'', accumulation), ''prakopa'' (vitiation, aggravation), and ''prashamana'' (remission to normalcy). [Cha.Sa.[[Sutra Sthana]] 17/114] These stages generally occur in a natural manner through normal seasonal variations, and therefore care and adjustment in diet and lifestyle to account for these changes is specially advised.

=== Influence of ''purusha'' on ''loka'': ''janapadodhwamsa'' ===

=== Influence of ''[[purusha]]'' on ''loka'': ''janapadodhwamsa'' ===

While the ''purusha'' is influenced by his environment, the ''loka'' is also influenced by ''purusha'' by his virtuous as well as destructive activities. The concept of ''janapadodhwamsa'' talks of natural as well as man-made calamities and epidemics. [Cha.Sa.[[Sutra Sthana]] 1/41], [Cha.Sa.[[Vimana Sthana]] 3/9/11] In their natural elements, air, water, land, and seasons are indispensable in this order. This indicates that ''desha'' and ''kala/ritu'' are the most important factors from the standpoint of maintenance of health or for the occurrence of diseases. Vitiation of these four factors, besides the actions of one’s past life, has a direct bearing on the state of physical and mental health of individuals in particular and societies in general.  

While the ''[[purusha]]'' is influenced by his environment, the ''loka'' is also influenced by ''[[purusha]]'' by his virtuous as well as destructive activities. The concept of ''janapadodhwamsa'' talks of natural as well as man-made calamities and epidemics. [Cha.Sa.[[Sutra Sthana]] 1/41], [Cha.Sa.[[Vimana Sthana]] 3/9-11] In their natural elements, air, water, land, and seasons are indispensable in this order. This indicates that ''desha'' and ''kala/ritu'' are the most important factors from the standpoint of maintenance of health or for the occurrence of diseases. Vitiation of these four factors, besides the actions of one’s past life, has a direct bearing on the state of physical and mental health of individuals in particular and societies in general.  

The path to achieve a status of complete human being and salvation is described in this chapter.  

The path to achieve a status of complete human being and salvation is described in this chapter.  

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