Understanding Atma (Soul) from the Ayurvedic perspective
Various concepts regarding Atma (Soul) were popular even in the time of Mahabharata. Lord Krishna said in Srimad Bhagavad Gita –
Aashcharyavat pashyati kashchid enam
Aashcharyavad vadati tathaiva chaanyah;
Aashcharyavacchainam anyah shrinoti
Shrutwaapyenam veda na chaiva kashchit.
~ Chapter 2 (Samkhya Yoga) / Sloka 29
(Some look on the Atma (Soul) as amazing, some describe it as amazing, and some hear of it as amazing, while others, even after hearing about it, cannot understand it at all.)
So knowing it to be an improbable task to describe the Atma (Soul), I am still making an attempt on this regard with the help of Ayurveda – the Wisdom of Life.
WHAT IS AYURVEDA AND WHAT DOES IT SAY ABOUT ATMA?
Ayurveda is the wisdom of life which is as old as the Vedas and is scientific in nature. In the process of evolution, according to modern science, man evolved much later. But Ayurveda existed since the beginning of time. It is described as Shaswata (eternal) and Anaadi (without a beginning) (Charak Sutra 30/27). There was a time when people were living in a disease free society. But eventually they suffered from various diseases. During this time the Rishis (seers) in order to save the humanity from diseases decided to learn the principles of Ayurveda from higher beings that protect the universe. And thus Ayurveda descended to Earth for the benefit of mankind.
Ayurveda is an applied science having scientific background. The fundamental principles of Ayurveda have been laid down after many times of experimentation. (Charak Viman 8/37)
So a principle or Siddhanta of Ayurveda is formed after repeated observations of a truth in nature.
As per Ayurveda, life is a combination of four factors – i.e. Sharira (the body), Indriya (the senses), Satwa (the mind) and Atma (the Soul). These four factors combine to produce the unique experience we call life. (Charak Sutra 1/42)
Atma according to Ayurveda is one among the nine Karana Dravyas (Causal Factors) that are the essential causes for the evolution of the whole living or non-living world or universe. The nine Causal Factors are – Panchamahabhootas (Five basic elements), Dik (Direction), Kala (Time), Atma (Soul) and Mana (Mind).
WHAT IS THE NECESSITY OF DESCRIBING ATMA IN AYURVEDA?
Understanding the nature of Atma is important as far as Ayurveda is concerned because, Atma is one of the important factors which are essential for achieving good health. Ayurveda says a person to be healthy if “his Doshas (body humors) and Dhatus (body tissues) are in equilibrium, his excretory functions and digestive function are working properly and his Atma, senses and mind are pleased (Sushruta Sutra 15/48)”. Again from the treatment point of view a body can be treated only as long as the Atma resides in the body. No treatment works on a body that is bereft of the Atma and is called as dead (Charak Sutra 1/46-47).
WHAT IS ATMA?
According to Ayurveda, the body is not merely a physical structure built by a combination of chemical compounds. Rather it is a result of a union between Panchamahabhootas (five basic elements), sensory intelligence (Indriyas), mind and Atma. The five elements, the organs and the mind form the foundation of the body. The conscious part of this foundation is Atma (Charak Sutra 30/22). Mind is active but devoid of consciousness. Thus Atma while in combination with the mind appears to have actions. As the Atma has consciousness, it is said to be the agent of action (Charaka Sharira 1/75-76). When the Atma leaves the body, the later becomes non-functional or dead even if all organs are intact. In the absence of Atma the organs cannot function, nothing can be felt or experienced by the body. Hence Atma has been considered as the basis of all consciousness (Charak Sharira 6/4). Even at the time of the conception Maharishi Charakacharya (Ancient Expert in Ayurvedic Medicine) explains, that it is not only the union of Shukra (sperm) and Shonita (ovum) but the union of Shukra, Shonita and Atma which is responsible for the formation of Foetus (Charak Sharira 4/5).
WHAT ARE THE TYPES OF ATMA?
There are two types of Atma - Paramatma and Jeevatma. Atma as pure consciousness which is all pervasive in the Universe is known as Paramatma (Supreme Soul). Atma that is present in every organism is known as Jeevatma.
WHERE IS ATMA LOCATED IN THE BODY?
The place of Atma (chetana) in the body is the Hridaya (heart) (Charak Sutra 30/04).
WHAT ARE THE CHARACTERISTICS OF ATMA?
The signs of living persons are - inspiration and expiration, blinking of the eyes, life, mental perception, shifting of sense organ from one object to another, mobility and stability of mind, anticipation of death, knowledge of something visualized in the right eye by the left eye, desire, hatred, happiness, misery, effort, consciousness, stability, intellect, memory and ego (Charak Sharira 1/70-74). These signs are not available in respect to a dead body. So they are considered to be the characteristics of Atma. It is due to the existence of Atma in the body, the sensory organs, mind etc. become functional. Here Atma exists in the form of a witness (Drashta, Sakshi). When Atma departs, the body becomes vacant and is deprived of consciousness; only the five Mahabhootas remain. So a dead body is stated to have attained the state of five Mahabhootas (Panchatva).
WHAT IS THE NATURE OF ATMA?
This Atma (Soul) cannot be perceived by any other sense except the divine vision. It is omnipresent, it can enter into any physique, it can perform any action and can take any shape, it is the conscious element, it is beyond any sensory perception and it is due to its association with the intellect etc. that it gets involved in attachment etc. (Charak Sharira 2/32).
The Atma does not undergo any modification. Its presence in different types of creatures does not bear any distinction. It appears to have distinctions only on account of the specific features of the body and mind of different types of creatures (Charak Sharira 4/33).
HOW ATMA WORKS IN THE BODY?
The Atma is endowed with the power of perception. It perceives things when it is associated with the mind, intellect, and sense faculties. If these instruments of perception are either absent or are not in association with the Atma or impeded, then there will be no perception (Charak Sharira 1/54). Atma can never be separated from the mind, and so, it is always endowed with consciousness by virtue of its constant association with the mind.
WHAT HAPPENS TO ATMA AFTER DEATH?
The Atma is indestructible. It continues to live even after the body gets destroyed. It is immortal and hence fundamentally different from the body. Being guided by the associated past actions (Karma), the Atma who travels with the help of the mind transmigrates from one body to another along with the four subtle bhootas. This Atma cannot be perceived by any other sense except the divine vision (Charak Sharira 2/31).
Lord Krishna has also said in Srimad Bhagavad Gita –
Nainam cchindanti shastraani nainam dahati paavakah;
Na chainam kledayantyaapo na shoshayati maarutah.
~ Srimad Bhagavad Gita (Chapter 2 / Sloka 23)
(Weapons cannot cut, fire cannot burn, water cannot wet, and wind cannot dry this Atma.)
REFERENCES:
* Charak Samhita
* Sushruta Samhita
* Srimad Bhagavad Gita
Aashcharyavat pashyati kashchid enam
Aashcharyavad vadati tathaiva chaanyah;
Aashcharyavacchainam anyah shrinoti
Shrutwaapyenam veda na chaiva kashchit.
~ Chapter 2 (Samkhya Yoga) / Sloka 29
(Some look on the Atma (Soul) as amazing, some describe it as amazing, and some hear of it as amazing, while others, even after hearing about it, cannot understand it at all.)
So knowing it to be an improbable task to describe the Atma (Soul), I am still making an attempt on this regard with the help of Ayurveda – the Wisdom of Life.
WHAT IS AYURVEDA AND WHAT DOES IT SAY ABOUT ATMA?
Ayurveda is the wisdom of life which is as old as the Vedas and is scientific in nature. In the process of evolution, according to modern science, man evolved much later. But Ayurveda existed since the beginning of time. It is described as Shaswata (eternal) and Anaadi (without a beginning) (Charak Sutra 30/27). There was a time when people were living in a disease free society. But eventually they suffered from various diseases. During this time the Rishis (seers) in order to save the humanity from diseases decided to learn the principles of Ayurveda from higher beings that protect the universe. And thus Ayurveda descended to Earth for the benefit of mankind.
Ayurveda is an applied science having scientific background. The fundamental principles of Ayurveda have been laid down after many times of experimentation. (Charak Viman 8/37)
So a principle or Siddhanta of Ayurveda is formed after repeated observations of a truth in nature.
As per Ayurveda, life is a combination of four factors – i.e. Sharira (the body), Indriya (the senses), Satwa (the mind) and Atma (the Soul). These four factors combine to produce the unique experience we call life. (Charak Sutra 1/42)
Atma according to Ayurveda is one among the nine Karana Dravyas (Causal Factors) that are the essential causes for the evolution of the whole living or non-living world or universe. The nine Causal Factors are – Panchamahabhootas (Five basic elements), Dik (Direction), Kala (Time), Atma (Soul) and Mana (Mind).
WHAT IS THE NECESSITY OF DESCRIBING ATMA IN AYURVEDA?
Understanding the nature of Atma is important as far as Ayurveda is concerned because, Atma is one of the important factors which are essential for achieving good health. Ayurveda says a person to be healthy if “his Doshas (body humors) and Dhatus (body tissues) are in equilibrium, his excretory functions and digestive function are working properly and his Atma, senses and mind are pleased (Sushruta Sutra 15/48)”. Again from the treatment point of view a body can be treated only as long as the Atma resides in the body. No treatment works on a body that is bereft of the Atma and is called as dead (Charak Sutra 1/46-47).
WHAT IS ATMA?
According to Ayurveda, the body is not merely a physical structure built by a combination of chemical compounds. Rather it is a result of a union between Panchamahabhootas (five basic elements), sensory intelligence (Indriyas), mind and Atma. The five elements, the organs and the mind form the foundation of the body. The conscious part of this foundation is Atma (Charak Sutra 30/22). Mind is active but devoid of consciousness. Thus Atma while in combination with the mind appears to have actions. As the Atma has consciousness, it is said to be the agent of action (Charaka Sharira 1/75-76). When the Atma leaves the body, the later becomes non-functional or dead even if all organs are intact. In the absence of Atma the organs cannot function, nothing can be felt or experienced by the body. Hence Atma has been considered as the basis of all consciousness (Charak Sharira 6/4). Even at the time of the conception Maharishi Charakacharya (Ancient Expert in Ayurvedic Medicine) explains, that it is not only the union of Shukra (sperm) and Shonita (ovum) but the union of Shukra, Shonita and Atma which is responsible for the formation of Foetus (Charak Sharira 4/5).
WHAT ARE THE TYPES OF ATMA?
There are two types of Atma - Paramatma and Jeevatma. Atma as pure consciousness which is all pervasive in the Universe is known as Paramatma (Supreme Soul). Atma that is present in every organism is known as Jeevatma.
WHERE IS ATMA LOCATED IN THE BODY?
The place of Atma (chetana) in the body is the Hridaya (heart) (Charak Sutra 30/04).
WHAT ARE THE CHARACTERISTICS OF ATMA?
The signs of living persons are - inspiration and expiration, blinking of the eyes, life, mental perception, shifting of sense organ from one object to another, mobility and stability of mind, anticipation of death, knowledge of something visualized in the right eye by the left eye, desire, hatred, happiness, misery, effort, consciousness, stability, intellect, memory and ego (Charak Sharira 1/70-74). These signs are not available in respect to a dead body. So they are considered to be the characteristics of Atma. It is due to the existence of Atma in the body, the sensory organs, mind etc. become functional. Here Atma exists in the form of a witness (Drashta, Sakshi). When Atma departs, the body becomes vacant and is deprived of consciousness; only the five Mahabhootas remain. So a dead body is stated to have attained the state of five Mahabhootas (Panchatva).
WHAT IS THE NATURE OF ATMA?
This Atma (Soul) cannot be perceived by any other sense except the divine vision. It is omnipresent, it can enter into any physique, it can perform any action and can take any shape, it is the conscious element, it is beyond any sensory perception and it is due to its association with the intellect etc. that it gets involved in attachment etc. (Charak Sharira 2/32).
The Atma does not undergo any modification. Its presence in different types of creatures does not bear any distinction. It appears to have distinctions only on account of the specific features of the body and mind of different types of creatures (Charak Sharira 4/33).
HOW ATMA WORKS IN THE BODY?
The Atma is endowed with the power of perception. It perceives things when it is associated with the mind, intellect, and sense faculties. If these instruments of perception are either absent or are not in association with the Atma or impeded, then there will be no perception (Charak Sharira 1/54). Atma can never be separated from the mind, and so, it is always endowed with consciousness by virtue of its constant association with the mind.
WHAT HAPPENS TO ATMA AFTER DEATH?
The Atma is indestructible. It continues to live even after the body gets destroyed. It is immortal and hence fundamentally different from the body. Being guided by the associated past actions (Karma), the Atma who travels with the help of the mind transmigrates from one body to another along with the four subtle bhootas. This Atma cannot be perceived by any other sense except the divine vision (Charak Sharira 2/31).
Lord Krishna has also said in Srimad Bhagavad Gita –
Nainam cchindanti shastraani nainam dahati paavakah;
Na chainam kledayantyaapo na shoshayati maarutah.
~ Srimad Bhagavad Gita (Chapter 2 / Sloka 23)
(Weapons cannot cut, fire cannot burn, water cannot wet, and wind cannot dry this Atma.)
REFERENCES:
* Charak Samhita
* Sushruta Samhita
* Srimad Bhagavad Gita
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