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CONCEPT OF DIFFERENT PURUSHA IN AYURVED: A REVIEW
Article · June 2019
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© 2019 IJRAR June 2019, Volume 6, Issue 2 www.ijrar.org (E-ISSN 2348-1269, P- ISSN 2349-5138)
CONCEPT OF DIFFERENT PURUSHA IN
AYURVED: A REVIEW
1* 2 3 4 5
Varsha Gupta K.S.Girhepunje Lakshmi A.K.Pathak K.N.Singh
1
Junior Resident, Department of Rachana Sharir, Faculty of Ayurveda, IMS, BHU, Varanasi
2
Senior Resident, Department of Kaya-chikitsa, Faculty of Ayurveda, IMS, BHU, Varanasi
3
Assistant Prof., Shri Dhanwantri Ayurvedic Medical College and Research Centre, Mathura
4
Assistant Prof., Department of Rachana Sharir, Faculty of Ayurveda, IMS, BHU, Varanasi
5
Professor and Head, Department of Rachana Sharir, Faculty of Ayurveda, IMS, BHU, Varanasi
ABSTRACT:
Introduction: The term Purusha is the synonym of Brahma and the term by implication is understood as creator. Nirguna Brahman
may be interpreted as formless and potential energy. In the context of the evolution, according to Vaisheshika Darshana the three
Guna- Satva, Raja and Tam are responsible for the evolution of universe with its animate and inanimate objects. Chetana alone is
known as Purusha. Five elements and Atma, these six components are known as a Shad dhatu Purusha. He is also regarded as Karma
Purusha. Treatment of this Purusha is based on Panchmahabhoot, so this is also known as Chikitsa Purusha. Chaturvinashatika
Purusha comprises of twenty four dhatu i.e. Man, ten Indriyan, Five Gyanendriyartha and Asta Prakriti. He is also known as Rashi
Purusha and Sanyogaj Purusha. Avaykta, Mahan, Ahankara and Panchtanmatra these eight are called as Prakriti and the remaining
sixteen (eleven Indriyas and Panch mahabhoot) are known as Vikara. The Rashisangyak Purusha who represents Shad dhatu or
combination of twenty four tattva gets contact with Panchbhautika Sharira due to the action prompted by likes and dislikes originated
from Moha. This Rashipurusha is not eternal. Conclusion: In Ayurved, it has been clearly mentioned that treatment of each Purusha is
different. So it’s very important to understand concept of Purusha separately.
KEYWORDS: Purusha, Karma, Chikitsa, Chaturvinashatika, Rashi
1.INTRODUCTION
The term Purusha used in Ayurvedic literature conveys the sense of Puman or Nara (Male), Ishvara (God), Jiva (living creatures),
Prani (Sentient beings) and Manushya (human beings). Etymologically, the term Purusha signifies the human beings- a supreme
creature in the course of evolution or the Atma which has its abode in the Puri (dwelling place) or body. But here in true sense, it is
suggestive of only the conscious human body. This Purusha is also called as Karmapurusha, Rashipurusha, Sanyogapurusha and
Lokpurusha. The medical science too has assigned or aimed this Purusha as a receptacle or subject for the purpose because it is the seat
of sickness and good health.1
Supporting the above facts, Acharya Sushruta has also stated in Ayurveda an inseparable inherence of Panchmahabhutas and Atma is
called Purusha. It is the seat of all the activities and also acts as basic object for treatment etc. Out of four types of creatures i.e.
Svedaja (Sweat Originated), Andaja (egg originated), Udbhija (Earth originated) and Jarayuja (womb originated), the human beings
are supreme and remaining other three are instrumental to it. This is the reason that the sentient things are the receptacles or an object
of the medical science.2
In Sharira sthana, he has further emphasized upon the components of Purusha and designated it as the Karma purusha to be an
objective of treatment. 3 Caraka has also recognized the Purusha to be composed of six dhatus (elements), viz. five Mahabhutas (in
their subtle form) and consciousness.4 in this context, Kvj. Upendra Nath Das holds the view that the Mahabhutas here represent the
Panchbhautic derivatives constituting the Sthula sharira (Body) and Atma signifies the Sukshma Sharira (subtle body) as ordinary
Mahabhutas and untempted Atma donot constitute the body, hence not recognized as Dhatus.
Establishing the link between the Purusha and wordly life, Caraka has mentioned the Manas (Mind), Atma (Soul) and Sharira (Body) -
these three are like a tripod; the world is sustained by their combination. This combination of the above three is called as Purusha, this
is sentient and this is the subject matter of the Veda (Ayurveda); it is for this that this Veda is brought to light.5
1.1 Consideration of Purusha based on Dhatus
In Ayurvedic literature, the term Purusha though has been used for Suddha Purusha but in the present context, the different
components accomplishing the body, dealt under the heading of Dhatubheda, stands true only for the Aupadhika Purusha. The body
said to be the seat of consciousness and an expedient of fruits or rewards of actions (pleasure or pain) done in the previous life, is the
Upadhi of all pervasive Atma. The term Upadhi is suggestive of the process by which one puts in or imparts own attributes in its
nearest matter or object.6
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The Purusha, if analyzed based on different Darshana, then there can be 1) One, 2) Two, 3) Three, 4) Six, 5) Thirteen, 6) Seventeen
and 7) Twenty four or Twenty five components or the same may be said to be constituted by multiple parts. Out of these, the One
Dhutaka purusha is only the absolute one while the others are the diversities of Rashipurusha when viewed in the light of different
Darshanas. Ayurveda, the science of life gives importance to only Shad dhatuja Purusha because the remaining others can be easily
accommodated in or explained based on the same. The materialist and Atheist Charvak recognizes only the physical and
Panchbhautika entity to Karmapurusha. They believe that there is no existence of Atma and only the Panchbhutas on their own
constitute the body. Putting forth an example they say as the intoxicating effect generates by themselves merely by combination of
fermentative agents, similarly, the consciousness manifests automatically when Mahabhutas jointly constitute the embryo. Charaka,
has straight way contradicted this view and said that those who donot believe on scriptures and reasoning can only accept the formation
of earthen pot simply by means of senseless stick, wheel and earthen heap and the formation of house by means of straw and pieces of
wood without potter and constructor, respectively.7
1.1.1 Ek dhatuja Purusha
This signifies Absolute or Pure Purusha. It is unchangeable, indistinct, a seat of consciousness, supreme Atma used in different
scriptures and said to be residing inside the body, has been designated as Purusha. This very absolute consciousness manifests in
Karma purusha or Rashi Purusha through the Sattva or Manas, Sabdadi bhutas and Chakshuradi indriyas. In the form of subtle body
this very Atma is said to be Jivatma found in different bodies of creation. Remaining Nirguna (Devoid of qualities), it looks to possess
the qualities simply because of the union with Sattvadi or Mana etc. Caraka has also said that during intra uterine development, first of
all the conscious element i.e. the soul endowed with mental equipment unite with the Mahabhutas.8 The absoluteness or Pureness of the
Atma is experienced only after destruction of the Sukshma Sharira at the time of dissolution or imancipation and not in course of
creation or old age. The difference is only that the Sukshma Sharira or Karana Sharira endowed with desire, instincts and ignorance
persists even at the time of dissolution and disappears at the stage of salvation. Even the element of Consciousness (etymologically
residing in Pura or Body) alone constitutes the Purusha.4
1.1.2 Shad dhatuj Purusha
a)The Karmapurusha is said to be composed of Six dhatus i.e. Panchmahabhutas and Jivatma. With the Rachana Sharir stand
point, this Rashi purusha agreeable to Vaisheshika, has got great applicability and hence given more importance by Charaka
and Susruta. According to Charak, the Purusha is nothing but the combination of Six dhatus, viz Prithvi, Jala, Tejas, Vayu,
Akasha and the Brahman, the unmanifested one. The Prithvi constitutes the form of the man, Jala, moisture; Tejas, heat; Vayu,
elan vital; Akasha, all the porous parts and Brahman, the Internal Soul.9 Acharya Sushruta has also agreed that in Ayurveda,
the Purusha has been said to be a conjunction of six Tattvas viz. Panchmahabhutas and Atma.2 Simultaneously, it should be
also kept in mind that, though, our body is Panchbhautika but by application of principle ‘Vyapadesashtu bhuyasa’, it is said
to be Parthiva due to dominance of Prithvi tattva.
b) The ‘Matradi shadbhava samudayatmaka garbha’can be the second possibility of Shad dhatuka aspect of Purusha, Charaka
has also stated that the combination of the factors contributed by the mother, the father, the Soul, the Satmyaja
(Wholesomeness), Rasaja (Digestive products of mother’s food) and Sattvaja (mind) constitute the Garbha (Embryo).10 he has
already, earlier stated that all these different procreative factors contribute in the formation of Garbha in the same manner as a
Kutagara (round shaped cottage used for administering hot fomentation therapy) constructed by various types of construction
materials and many technical parts, respectively.11 Chakrapani has also supported the Matrijadi’ factors contributing in the
formation of Garbha (embryo).12
1.1.3 Chaturvinshatamaka Purusha
Maharishi Charaka13 and Kashyapa14, both have recognized the Purusha to be composed of twenty four ‘Tattvas’. The difference in
number is merely when ‘Mulaprakriti’ and Purusha are considered separately, with the view of emancipation, then there are twenty
five Tattvas but when both are taken jointly in the form of an ‘Avyakta Tattva’, like the Garbhajabija (Zygote) resulting out of the
union of Shukra and Shonita, the Karmapurusha is said to be constituted by twenty four Tattvas, which justifies the process of
evolution.
Acharya Charaka has stated that based on another classification, Purusha comprises of twenty four Dhatus i.e. Manas (Mind), ten
Indriyas (sensory and motor organs), five objects of sense organs and Prakriti consisting of eight Dhatus, viz. five Mahabhutas (in
their subtle forms), Ahankara (ego), Mahana (intellect) and Avayakta.
1.2 Concept of Purusha according to Darshanas
The basic aim of both Ayurveda and Darshana is same, that is Moksha. To explain this theory of Moksha concept of Purusha was
coined. The concept of Purusha in Ayurveda is amalgamation of concept of Purush in all Darshanas as-
1. Sankhya and Yoga Darshan talks about constituents of Purusha. The Caturvinshatmaka / Panchvinshatmaka Purusha is
explanation of the same as it includes the concept of Atma and Mana along with other entities.
2. Vaisheshika and Naya Darshan deals with the physical entity and logics. The Shad dhatuja Purusha is mentioned about the
same concept i.e. Panchmahabhutas and Atma.
3. Vedanta and Mimansa talks about Vedas rituals and about Brahma. Ekdhatuja Purush is explained about the same i.e. Atma.15
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2. DISCUSSION
In Ayurveda there are 3 types of Chikitsa-
Daiv-vyapashraya: It is the Chikitsa which discuss about Bali, Homa etc. i.e. supernatural treatment of spiritual diseases.
Yukti-vyapashraya: This Chikitsa talks about treatment based on logics after understanding pathology of disease. It covers both Dravya
and Adravya bhuta Chikitsa.
Satvavjaya: This Chikitsa undertakes the psychological diseases and its treatment. It also deals with upliftment of individual mental
status and this higher level of Satvavjaya Chikitsa is called as “Nesthiki Chikitsa”.16
As evident from above that Dev vyapashraya Chikitsa can only be understood when one have concept of Atma, which can only be
understood in light of theory of Ekdhatuja Purusha, similarly one can practice Yukti vyapashraya Chikitsa only when he/she has
properly assimilated the theory of Shad dhatuja Purusha, likewise the Satvavjaya Chikitsa and Nesthiki Chikitsa can only be
understood when one have clear cut concept of Caturvinshatmaka Purusha.
The aggregate of five mahabhutas and consciousness as the sixth one is known as Purusha. Consciousness alone is also known as
Purusha. Again from division of constituents he is known as possessing twenty four entities such as mind, ten sense organs, five sense
objects and Prakriti (Matter) consisting of eight entities (Avyakta, mahat, ahankara and five tanmatras).
The para (Avyakta- the primordial unmanifest) holds the conjunction of intellect, sense organs, mind and sense objects. The aggregate
of twenty four entities is known as Purusha. The person associated with (Predominant) Rajas and Tamas has endless conjunction of
this type but when these two are subdued with the predominance of Satva, the conjunction ceases to exist.
Rashipurusha
There are two reasons of its name as Rashipurusha.
1. It is an amalgamation of 24 entities (Rashi) so known as Rashi purusha.17
2. According to Nyaya Darshan,18 there are three Rashi- Raag, Dvesha and Moha. Purusha get influenced by these Rashis and
due to this he takes birth in different Yonis(different species). So, being in close contact with these Rashis, Purusha has been
given name as Rashipurusha.
3. CONCLUSION
Finally it can be concluded that the supreme soul is beginningless, no birth as such can be ascribed to him. Of course the Emperical
Soul (Purusha) who represents the combination of twenty four elements is born out of action prompted by likes and dislikes originated
from ignorance. The contact of Purusha with twenty four elements continues so long as he is influenced by Rajas and Tamas. The
moment he gets rid of Rajas and Tamas, he is freed from contacts by virtue of dominance of Sattva.
4. REFERENCES
1. Dr.L.P.Gupta (Chapter 1, pg.11) Rachana Sharira A Comprehensive Anatomical Approach (English) Volume I published by
Chaukhambha Surbharati Prakashan, Varanasi, First Edition 2015
2. Prof. K. R. Srikantha Murthy, (Su.Su.1/22; pg. 8) Sushruta Samhita (English) Volume-I, published by Chaukhambha Orientalia
Varanasi, Reprint Edition-2008
3. Prof. K. R. Srikantha Murthy, (Su.Sh.1/16; pg. 11) Sushruta Samhita (English) Volume-I, published by Chaukhambha Orientalia
Varanasi, Reprint Edition-2008
4. Prof. P.V.Sharma (Ch.Sh.1/ 16; pg. 398)Charaka Samhita (English) Volume-I, Edited and Translated by Chaukhambha Orientalia,
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Chaukhambha Surbharati Prakashan, Varanasi, First Edition 2015
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Chaukhambha Orientalia, Varanasi, Reprint Edition 2007
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Varanasi, Reprint Edition 2007
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11. Prof. P.V.Sharma (Ch.Sh.3/14; pg. 424)Charaka Samhita (English) Volume-I, Edited and published by Chaukhambha Orientalia,
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