5. At the liberation of the last purusha from prakriti,
prakriti will return to its primoridal state. Its manifold
appearance depends on our ignorance that we
basically belong to it. But with proper knowledge and
discrimination one can use prakriti for one's liberation.
Purusha has no attributes except that "it is" and that
"it knows." It has no intelligence (this is located in
buddhi.) and it is without desire. It is pure freedom.
Originally, the three gunas (sattva, rajas, tamas) are in
perfect equilibrium in prakriti. But under purusha's
influence disequilibrium and evolution begin.
6. Prakriti is the source of the world of
"becoming" (change and motion) and
sensation. Purusha represents true being:
inactive, unchanging, and pure.
Sattvaguna is the "stuff" of consciousness and
all higher mental states (associated with
Hindu god Vishnu and the goddess Lakshmi);
Rajasguna is the source of activity, sensation,
and emotion (associated with Brahma and the
goddess Sarasvati); and Tamasguna is the
source of resistance, inertia, and dissolution
(associated with Shiva and the goddess Kali).
7. Purush: Supreme Self, Pure consciousness,
Inactive, Unchanging, A passive witness and
multiple.
Prakiti: Pure objectivity, phenomenal reality, Non-
conscious and one multiprakiti in equilibrium.
Both more transcendental
8. पुरि शरििे शेते इतत पुरुषः--अमिकोष-१/४/२९
The mind for its part internally constructs a
representation of objects of the external world with
the data supplied by the senses. The ego
contributes personal perspective to knowledge
claims. The intellect contributes understanding to
knowledge. The puruṣa adds consciousness to
the result: it is the mere witness of the intellectual
processes. The puruṣa is the lord of the house,
the tripartite psyche is the door-keeper and the
senses are the doors.
9. The relation of the unmanifest and manifest nature is
somewhat vague the unmanifest was the initial state
of Prakṛti, where the guṇa-s were in equilibrium. Due
to the effect of the puruṣa-s this changed and evolved
the manifold universe that we see, the manifest. This
view nicely conforms to the standard Hindu image of
cosmic cycles of creation and destruction; but it is
problematic logically (without supposing God) and
Īśvarakṛṣṇa – without directly opposing it – does not
seem to accept it. He says that we do not grasp the
unmanifest because it is subtle, not because it does
not exist; and that implies that it exists also at present,
as an imperceptible homogenous substrate of the
world.
प्रसन्नात्मेन्द्न्िय स्वस्थ इत्यभिदियते
10. SANKHYA THEORY OF EVOLUTION
PURUSHA
PRAKRUTHI
BUDHI
AHAMKARA
Satwa Rajas Tamas
11. VAATA – CONTROLLING FACTOR
( AIR)
PITTA – HEAT PRINCIPLE
(FIRE)
KAPHA – COLD PRINCIPLE
( WATER + EARTH)
TRIDOSHA ( BIO REGULATORY PRINCIPLE)
12.
13.
14.
15. Rashi purusha, Chikistsa purusha,Karma
purusha, Jivatma, Samyoga purusha and
Chaturvimsatika purusha etc.
16. No body requires disease as it is obstacle and
causes the distraction of manas.
All attributes, actions etc. of bhutas are
witnessed by the soul, who alone is knower of
all things.
17. Purusha combines of the six elements ie five
mahabhutas and consciousness.
This combination of six elements comes under the
perview of the science of medicine.
शड्धातूज्सस्तू पुरुषः िोगाः षड् िातुजास्तथा - चिक सु २५/१५
18. All actions are performed for knowledge, happiness,
ignorance, misery, truth, life and ownership
established here.
All the sources of knowledge of variou kinds establish
the causality of purusha.
स एशः कममपुरुषः चचककत्साचधक्रु तः सुश्रुत. शा १/१६
19. The Purusha is like a tripod, consists of mind, soul and
body is the subject matter of Ayurveda.
The subject matter of chikitsa the body(human) is
called chikitsa purusha
शरििेइन्द्न्ियस्त्वात्मासम्योगो धारि न्द्जविवतम
तनत्यगश्चानुबन्धशच पयामयैिायुरुच्येते चिक. सुत्र. १/४२
20. पुनस्च धातुिेिेन चतुिविवमशततकः स्मरुतः
मनो िशेन्द्न्ियाण्यथिः प्रक्रु ततचाशाटधतुककः -चिक शा १/१७
Purusha is combined with 24 dhatus
Manas
Ten indriyas (Sensory and motor organs)
Five sense organs and
Prakriti (8 elements dhatus)
According to Charaka, the supreme Soul is
beginingless,no birth.
Purusha is combination of 24 elements is born
out of prompted by liking and dislikings
originited from ignorance.
21. These 24 elements are responsible for life.
The soul is regarded as a cause of creation of
purusha.
Purusha were not there, nothing would
happen.
Some other type of medical sciences may not
accept the existance of soul but in ideal
health of ayurveda accepts the happiness of
soul(Atma) as an essential factor.
Sympathy is the important factor for any
pathy of treatment and without the sympathy
all pathies are useless.
The sympathy is the quality available only in
living and cultured organism.
22. Only according to Samkya darashan philisopy
describes about the 25 combination of
purusha.
Manas is added in this condition.
23. Satwa Rajas Tamas
Subjective side Objective side
Motor organs Elements of perceptionFive tanmatras
NOSE
TONGUE
EYE
SKIN
EAR
HANDS
FEET
GENITALS
ANUS
MOUTH
SCENT
FLAVOURS
COLOUR
TOUCH
SOUND
PRITHWI
JALA
AGNI
VAYU
AKASHA
Sense organs
M
I
N
D
24. The previous two types of Purusha Samyoga
purusha(Ekadhatuja purusha) and shad-dhatvatmaka
purusha being free from the gross body, neither do any
work nor can enjoy the fruits of their actions. Their
treatment is also not possible in the absence of gross
physical body. So the empirical soul or chikitsa purusha
is accepted as the aim or purpose of Ayurveda system.
25. BODY
3 DOSHAS 7 DHATUS 3 MALAS
HEALTH IS THE BALANCE OF
BODY HUMOURS, ELEMENTS,
EXCRETORY PRODUCTS,
FACULTIES, MIND AND SOUL
