The Concept of the Soul in Yoga by Dr. Hemraj Koirala.pptx

"The Concept of the Soul in Yoga" by Dr. Hemraj Koirala explores the nature of the soul in yogic philosophy. It delves into spiritual concepts, consciousness, and self-realization, drawing from ancient texts and modern interpretations. This presentation provides insights into the soul’s journey, its connection to the body, and ultimate liberation.

1. Concept of Soul in Yoga Dr. Hemraj Koirala Director Kathmandu University Yoga and Nature Cure Hospital

2. CONTENTS Introduction Definition Review of Literature Discussion Conclusion

3. CONCEPT OF THE SOUL The A tma in general term is understood as the soul which is embedded within us in the form of life element The presence of the soul within us is an indicator of life and progression of life activities. The soul is also considered to be an essential component of life. Therefore it is considered to be one of the component of Navya Dravya .

4. CONCEPT OF THE SOUL The Atma is one of the component of Life with out which the existence of life is not possible. In this universe for the existence , development behavior and attainment of ultimate salvation of living being is governed by Atma . Hence understanding the concept of Atma and its role in resolving the miseries to attain ultimate happiness is necessary.

5. COMPONENTS OF LIFE Prithvi – The earth Aap – The water Tej – The fire Vayu – The wind Akasha – The Ether Man – The Mind Dik – The Direction Kal – The Time Atma – The Soul १. खादीन्यात्मा मन: कालो दिशश्च द्रव्यसङ्ग्रह: (चरक सूत्रस्थान १।४) The Panchamahabhuta including Akasha The soul, the mind, the Kal and The Directions are Navya Dravyas . २. तत्र द्रव्याणि पृथ्विव्यप्तेजोवाय्वाकाशकालदिगात्म मनांसि नवैव । (तर्कसंग्रह) The Prithivi , Aap , Tej,Vayu , Akasha , Kala Dik , Atma and Man these nine are the Navya Dravyas . ३. पृथ्विव्यापस्तेजो वायुराकाशं कालो दिगात्मा मन ईति द्रव्याणि । (वैशेषिक दर्शन १।१५) THe Prithivi , Aap , Tej , vayu , Akasha , Kal , Dik Atma and Man are NAvya Dravyas of Life

6. ETYMOLOGY OF THE ATMA आत्म तते वप्ति वापि इव स्याद् यावद् व्याप्तिभूत इव (निरुक्त ३।१३।२) The word Atma is derived from Saskrit word अत् (सातत्यगमने ever moving ) and suffix मनिण प्रत्यय : आत्माऽततेर्वा आप्तेर्वा । अपि वाप्त इव स्यात् । यावद् व्याप्तिभूत इति । The word åtman is derived from the root  ata  meaning constant motion or the root  apa  standing for permeation. Thus permeation is accepted as the very nature of åtman .

7. THE SYNONYMS OF ATMA अव्यक्त , क्षेत्रज्ञ पुरुष , परमात्मा , जीव , जीवात्मा इन्द्रियात्मा , भूतात्मा , अन्तरात्मा , चेतनाधातु , पुमान् , शारीरि , प्राणी , देही , सत्वः , बीजधातु , बीजधर्मा , गर्भात्म , ज्ञः , नित्ययुक् , परः , निर्गुणः , अक्षरः , सर्वज्ञः , विभु , निर्विशेष , वशी , स्वतन्त्र , ईश्वर , सानुशयः

8. DEFINITION OF ATMA आत्मा कः ? स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पञ्चकोशातीतः सन् अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः सन् यस्तिष्ठति स आत्मा । What is the Self? That which is other than the gross, subtle and causal bodies, beyond the five sheaths, the witness of the three states of consciousness and of the nature of e xistence consciousness-bliss is the Self.

9. ATMA IN CHARVAKA PHILOSOPHY तत् चैतन्यविशिष्टदेह एवात्मा देहातिरिक्त आत्मनि प्रमाणा- भावात् प्रत्यक्षैकप्रमाणवादितया अनुमानादेरनङ्गीकारेण प्रामा- ण्याभावात् ॥ ८ ॥ Based on the aforementioned reasons, it is understood that the body with distinctive consciousness is the soul. There exists no substantiation for the soul's existence independent of the body. Those who contend that only direct evidence holds validity, disregarding inference and other forms of evidence, perceive no additional proof for the soul's existence apart from the body .

10. ATMA IN CHARVAKA PHILOSOPHY Being materialistic philosophy, the Charvakas do not believe in the existence of an invisible , unchangeable & immortal soul . According to them, soul is a product of matter. It is the quality of the body & does not exist separately outside the body . We do not perceive any soul; we perceive only the body in a conscious state. A particular combination of the elements produces consciousness . The soul is nothing but the living body ( Dehatmavad ), with the quality of consciousness. If the existence of a soul apart from the body is not proved , there is no possibility of proving its immortality.

11. ATMA IN CHARVAKA PHILOSOPHY The Charvaka philosophers forward some arguments in favor of Dehatmavad . These are as follows- When the body is nourished by foods, then the consciousness or intelligence is also nourished. The nutritious food and drinks make our bodies healthy; as a result, consciousness or soul is also nourished. Hence , conscious is also a bodily thing. • When our body turns to be disordered or unwell, then our mental power or consciousness decreases. This proves that consciousness is caused by body. Our day to day activities, conducts also prove that consciousness is nothing but the body. When we utter ‘I’, actually this ‘I’ indicates the body and also the soul. Hence, the body is the soul.

12. ATMA IN BUDDIST PHILOSOPHY मुख्यो माध्यमिको विवर्तमखिलं शून्यस्य मेने जगत् योगाचारमते तु सन्ति मतयस्तासां विवर्तोऽखिलः । अर्थोऽसत क्षणिकस्त्वसावनुमितो बुद्धेति सौत्रान्तिकः प्रत्यक्षं क्षणभङ्गुरं च सकलं वैभाषिको भाषते ॥ भारतीय दर्शन-247 Among the Buddhists there are four distinctive aspect (view point) about Atma . These four aspect are the Madhyamika , the Yogachar , the Sautrantikas and the Vaibhaṣikas . The Madhyamikas : say that the soul is empty except for the two distinct characteristics of good and evil . The Yogachar : say that the soul is the offspring of the consciousness, which is called the soul by the sense of ego . The Sautrantikas : considers that the soul is a object other than subject. he Vaibhashika : They consider the soul is direct and Instantaneous.

13. ATMA IN BUDDIST PHILOSOPHY Buddhism generally rejects the idea of a permanent, unchanging soul or self (often referred to as "atman" in Hinduism). Instead, Buddhist teachings emphasize the concept of " anatta " or " anatman ," which translates to "non-self" or "no-self ." According to Buddhist philosophy, all phenomena, including sentient beings, are subject to the principle of impermanence (called " anicca "). Therefore, there is no permanent, unchanging essence or soul within individuals. Instead, what we perceive as a self is a constantly changing combination of physical and mental processes, known as the "five aggregates" ( स्कन्ध ), which include form( रुप ), sensation( वेदना ), perception( संज्ञान ), mental formations ( संस्कार ), and consciousness( विज्ञान ).

14. ATMA IN JAIN PHILOSOPHY JAINS BELIEVE The soul exists forever. It is always independent. The soul is responsible for what it does. The soul experiences the experiences the consequences of its actions. The soul can become liberated from the cycle of birth and death .

15. ATMA IN JAIN PHILOSOPHY In Jain Philosophy: In the Jain philosophies, the soul is considered different from nature or inanimate (unconscious) substances . In this philosophy it has been accepted as Chaitanya . In this philosophy, Chaitanya has been accepted as the basic nature of the soul and has not been considered as an extraneous quality like Nyaya- Vaisheshikas . The souls are considered infinite rather than numbered.

16. ATMA IN VEDAS यदिमा वाजयन्नहमोषधीर्हस्त आदधे । आत्मा  यक्ष्मस्य नश्यति पुरा जीवगृभो यथा ॥११॥ When, bringing back the vanished strength, I hold these herbs within my hand,  The spirit  of disease departs ere he can seize upon the life.

17. ATMA IN BHAGAWAT GEETA य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् | उभौ तौ न विजानीतो नायं हन्ति न हन्यते || 19 || Neither of them is in knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed . न जायते म्रियते वा कदाचि ।नायं भूत्वा भविता वा न भूय: | अजो नित्य: शाश्वतोऽयं पुराणो । न हन्यते हन्यमाने शरीरे || 20 || The soul is neither born, nor does it ever die; nor having once existed, does it ever cease to be. The soul is without birth, eternal, immortal, and ageless. It is not destroyed when the body is destroyed.

18. ATMA IN BHAGAWAT GEETA वासांसि जीर्णानि यथा विहाय । नवानि गृह्णाति नरोऽपराणि | तथा शरीराणि विहाय जीर्णा। न्यन्यानि संयाति नवानि देही || 22 || As a person sheds worn-out garments and wears new ones, likewise, at the time of death, the soul casts off its worn-out body and enters a new one. नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावक: | न चैनं क्लेदयन्त्यापो न शोषयति मारुत: || 23 || Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it .

19. ATMA IN MANDUKYA UPANISHAD: नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतः प्रज्ञ न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः॥ ७ ॥ It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconsciousness : It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind, uninferable , unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered as the Fourth ( Turiya ). This is the Atman and this is to be realised . [Verse 7]

20. ATMA KENA UPANISHAD: केनेषितं पतति प्रेषितं मनः । कैन प्राणः प्रथमः प्रति युक्तः । केनेषिता वाचमिमां वदन्ति चक्षुः श्रोत्रं क उ देवो युनक्ति ॥ १ ॥ By whom missioned falls the mind shot to its mark? By whom yoked moves the first life - breath forward on its paths? By whom impelled is this word that men speak? What god set eye and ear to their workings ? श्रोत्रस्य श्रोत्रं मनसो मनो यत् बोचो ह वाचं स उ प्राणस्य प्राणः चसुपश्चक्षुः । अतिमुच्य धीराः भेत्यास्माल्लोकादमृता भवन्ति ।। २ ।। It is the Ear of the Ear, the Mind of the Mind, the Tongue of the Tongue (Speech of the Speech) and also the Life of the Life and the Eye of the Eye. Having abandoned the sense of Self or “I”-ness in these and rising above sense-life, the wise become Immortal. [1 – 2]

21. ATMA KENO UPANISHAD: न तत्र चक्षुर्गच्छति न याम् गच्छति मनो न विद्यो न विजानीमो यथैतदनुशिप्याव अन्यदेव तद्विदिताद‌यो अविदितादधि इति शुश्रुम पूर्वेपां ये नस्तश्राचचक्षिरे ।। 1-3 The Eye does not go there, nor speech, nor mind. We do not know That. We do not know how to instruct one about It. It is distinct from the known and above the unknown. We have heard it, so stated the preceptors who taught us That. [1 – 3]

22. ATMA IN KATHOPANISHAD Yama says to Nachiketa - Consider this body as the chariot and consider the soul as the charioteer i.e. the rider. Consider the intellect as the charioteer and the mind as the reins . The senses are called horses and the objects of the senses (form, taste, smell, sound and touch) are called the path. Thinking people call this soul equipped with mind and senses as the doer and the experiencer of happiness and sorrow.

23. ATMA IN TARKA SANGRAHA ज्ञानाधिकरणमात्मा । स च द्विविध:- जीवात्म परमात्मा च ईति । तत्रेश्वर:सर्वज्ञ: परमात्मा एक एव, जीवस्तु प्रतिशरीरं भिन्नो विभुर्नित्यश्च (तर्कसंग्रह ) "The soul is the authority of knowledge. Its of two kinds: individual soul and Supreme soul. The supreme soul is the almighty ( ईश्वर ), one only and destitute of pleasure, pain or similar feelings. The individual soul is different for every body, all- pervading and eternal.

24. ATMA IN TARKA SANGRAHA ज्ञानाधिकरणमात्मा । स च द्विविध:- जीवात्म परमात्मा च ईति । तत्रेश्वर:सर्वज्ञ: परमात्मा एक एव, जीवस्तु प्रतिशरीरं भिन्नो विभुर्नित्यश्च (तर्कसंग्रह ) "The soul is the authority of knowledge. Its of two kinds: individual soul and Supreme soul. The supreme soul is the almighty ( ईश्वर ), one only and destitute of pleasure, pain or similar feelings. The individual soul is different for every body, all- pervading and eternal.

25. CHARACTERISTIC OF ATMA प्राणापान निमेष जीवनमनोगतीन्द्रियान्तरविकाराः सुखदुःखेच्छा द्वेषप्रयलाश्चात्मनो लिङ्गानि । - वै० सू० (३।२।४ ) All the activities that take place in the living body, such as breathing, falling and rising of the eyelids, racing of the mind, trinity of senses, experiences of pleasure and pain, desire, aversion, effort etc. - all of them are indicative of the soul. As soon as the body loses its connection with the soul, all those businesses stop . अशरीराणामात्मनां न विषयाववोधः – न्यायकन्दली In the state of salvation, the soul becomes free from all experiences like happiness, sorrow etc तस्य द्रव्यत्वनित्यत्वे वायुना व्याख्याते ।- वै० सू० (३।२।५ ) Just as the air atom is considered as Dravya due to the quality of touch and is eternal due to being formless, similarly the soul is also considered as Dravya due to being the basis of qualities like knowledge, happiness, desire etc. and is eternal due to being formless.

26. CHARACTERISTIC OF ATMA प्राणापानौ निमेषाद्या जीवनं मनसो गतिः | इन्द्रियान्तरसञ्चारः प्रेरणं धारणं च यत्||७०|| देशान्तरगतिः स्वप्ने पञ्चत्वग्रहणं तथा| दृष्टस्य दक्षिणेनाक्ष्णा सव्येनावगमस्तथा||७१|| इच्छा द्वेषः सुखं दुःखं प्रयत्नश्चेतना धृतिः| बुद्धिः स्मृतिरहङ्कारो लिङ्गानि परमात्मनः||७२ || "The movement of the life breath ( Prana ) with the downward and upward forces in the body, the internal travel of the senses, the propulsion of desire and the grasp of consciousness are all considered the activities of the mind ." "The travel to other regions, the experience of dreams, the reception of the senses, and the directions of the eyesight, are the functions of the perceptive faculties of the soul ." "Desire and hatred, pleasure and pain, effort, consciousness, determination—all these various faculties are manifestations of the mind. Intelligence, knowledge, egoism, and the five objects of the senses—these comprise the eightfold division of the soul."

27. ATMA IN TARKA SANGRAHA ज्ञानाधिकरणमात्मा । स च द्विविध:- जीवात्म परमात्मा च ईति । तत्रेश्वर:सर्वज्ञ: परमात्मा एक एव, जीवस्तु प्रतिशरीरं भिन्नो विभुर्नित्यश्च (तर्कसंग्रह ) "The soul is the authority of knowledge. Its of two kinds: individual soul and Supreme soul. The supreme soul is the almighty ( ईश्वर ), one only and destitute of pleasure, pain or similar feelings. The individual soul is different for every body, all- pervading and eternal.

28. CHARACTERISTIC OF PARAMATMA PARAMATMA : तत्रेश्वर:सर्वज्ञ: परमात्मा एक एव ईश्वर एक सर्वज्ञ सर्वशक्ति निर्विकार विश्वात्म साक्षि आश्रय स्वयंभू No physical existence

29. CHARACTERISTIC OF JIVATMA JIVATMA : जीवस्तु प्रतिशरीरं भिन्नो विभुर्नित्यश्च अनेक विकार युक्त अल्पज्ञ अल्प शक्तिवान् देहात्मा कर्ता & भोक्ता of कर्म आश्रयी Change the different bodies according to इच्छ ा & द्वेष । It is a fraction of परमात्म

30. CHARACTERISTICS OF ATMA पुरि वसति इति पुरुषः | The one which takes shelter in the puri (City) or in the body is known as Purusha . खादयचेतनाषष्ठा धातवः पुरुषः स्मृतः । चेतनाधातुरप्येकः स्मृतः पुरुषसंज्ञकः ॥ A puruşa is defined as the (five) great elements kha (sky) etc. with consciousness as the sixth (element). The element of consciousness alone is also understood as puruşa in some systems.

31. CHARACTERISTICS OF ATMA तस्य सुखदुःखे इच्छाद्वेषौ प्रयत्नः प्राणापानावुन्मेषनिमेषौ बुद्धिर्मनः- संकल्पो विचारणा स्मृतिर्विज्ञानमध्यवसायो विषयकोपलब्धिश्च गुणाः । सु० शा० 1/18 His qualities are effort in pleasure and pain, desire and hatred, inhalation and exhalation, intelligence, mind, resolution, thought, memory, science, meditation and perception of objects.

32. CHARACTERISTICS OF ATMA 'प्राणापानौ निमेषाद्या जीवनं मनसो गतिः । इन्द्रियान्तरसञ्चारः प्रेरणं धारणं च यत् ।। देशान्तरगतिः स्वप्ने पञ्चत्वग्रहणं तथा । दृष्टस्य दक्षिणेनाक्ष्णा सत्र्येनावगमस्तथा ।। इच्छा द्वेषः सुखं दुःखं प्रयत्नश्चेतना धृतिः । बुद्धिः स्मृतिरहङ्कारो लिङ्गानि परमात्मनः ।। यस्मात् समुपलभ्यन्ते लिङ्गान्येतानि जीवतः । न मृतस्यात्मलिङ्गानि तस्मादाहुर्महर्षयः ।।' (च० शा० १।७०-७३)

33. CHARACTERISTICS OF ATMA Prana , apana , inhalation, exhalation, nimesh-unmesh (function of closing and opening of the eyelids of the intestines), life, movement of the mind (the movement of the mind going to different places), indriyaantar sanchar (transmission of the mind in different senses). That is, communication of mind leaving one sense to another sense, induction (inspiring the senses about their subject), retention, longitudinal movement in dream (moving to different countries in dream), Panchatva eclipse (death), from the right axis. Knowledge of the observed object through the left eye, desire, aversion, happiness, sorrow, effort (tendency to do physical, verbal and mental actions), consciousness (consciousness), awareness, intelligence (knowledge), memory (knowledge acquired through the senses in the past) It has happened, its re-emergence) and having ego (egoism), all these are the qualities and characteristics of a man. These symptoms occur in a living person, not in a dead one. Therefore, these are said to be the characteristics and qualities of a total of twenty-two souls.

34. CHARACTERISTICS OF ATMA तस्य सुखदुःखे इच्छाद्वेषौ प्रयत्नः प्राणापानावुन्मेषनिमेषौ बुद्धिर्मनः संकल्पो विचारणा स्मृतिर्विज्ञानमध्यवसायो विषयोपलब्धिश्च गुणाः। सु० शा० 1/18 Happiness, sorrow, desire, hatred, effort, apana , unmesha , nimesh , intellect, resolution through the mind, contemplation, memory, science, perseverance (determination to do this work) and vishyopalabdhi (knowledge of the subject through the senses) are the qualities of the soul. Are.

35. CHARACTERISTICS OF ATMA निर्विकारः परस्त्वात्मा सत्वभूतगुणेन्द्रियः । चैतन्ये कारणं नित्यो द्रष्टा पश्यति हि क्रिया । च० सू० 1/55 The soul itself is disorder-free, subtle and excellent. This soul, by combining with the mind, ghosts (words, touch etc.) and senses, is the cause of consciousness. The soul is eternal (without destruction and creation) and sees all the actions as a witness.

36. CHARACTERISTICS OF ATMA ज्ञः साक्षीत्युच्यते नाज्ञः साक्षी ह्यात्मा ह्यतः स्मृतः । सर्वे भावा हि सर्वेषां भूतानामात्मसाक्षिकाः ।। च० शा० 1/82 Only Gya (knowledgeable, conscious) can be a witness. Ajna (ignorant, unconscious) cannot be a witness. The soul is knowledgeable and conscious, hence it is a witness to all the emotions of all living beings.

37. CHARACTERISTICS OF ATMA अचेतनं क्रियावच्च मनश्चेतयिता परः। युक्तस्य मनसा तस्य निर्दिश्यन्ते विभोः क्रियाः ।। चेतनावान् यतश्चात्मा ततः कर्त्ता निरुच्यते । अचेतनत्वाच्च मनः क्रियावदपि नोच्यते । । The mind is unconscious and active and the soul provides consciousness. The soul functions only when the soul and mind are united. The soul is conscious and hence called a doer. Although the mind acts, it cannot be a doer because it is inanimate (unconscious ).

38. CHARACTERISTICS OF ATMA 'आत्मा पुनश्चेतनाधातुनिष्क्रियो निर्गुणः सच्चिदानन्दः आदिरनादिः स्वतन्त्रः सर्वगः वशी विभुः साक्षीति । स च सत्त्वकरणो. गुणमुपादानो जीवाख्यः सुखी च दुःखी इच्छावांश्च द्वेषवांश्च स्मृतिमांश्च धृतिमांश्च बुद्धिमांश्च चेतनावांश्चाहङ्कारवांश्च प्रयत्न- वांश्च भवति ।‘ Soul is consciousness element is inactive etc. When it is endowed with Sattvakarana , when it imbibes the qualities, it is called a soul and is happy, sad, desirous etc.

39. CHARACTERISTICS OF ATMA 'स सवर्गः सर्वशरीरभृच्च स विश्वकर्मा स च विश्वरूपः । स चेतनाधातुरतीन्द्रियश्व स नित्ययुक् सानुशयः स एव ।।' ( च० शा० २।३२ ) That soul, being under the influence of karma, is omnipresent and possesses all the bodies i.e. gods, humans etc. That Vishwakarma is the one who created the world i.e. is capable of doing all the work and He is Vishvarupa i.e. the form of all. The same consciousness is metallic and extrasensory. He is Nityayukt i.e. Nityayukt with Karmadi and He is ' Sanushayah Anushayen Rogadina Sah Varantah ' i.e. present with Rogadi .

40. CHARACTERISTICS OF ATMA अतीन्द्रियैस्तै रतिसूक्ष्मरूपैरात्मा कदाचिन्न वियुक्तरूपः । न कर्मणा नैव मनोमतिभ्यां न चाप्यहङ्कारविकारदोषैः ।।' ( च० शा० २।३७ ) The soul is separated from those four elements in a supernatural, infinitesimal form before salvation . Does not happen. Neither karma, nor mind, nor intellect, nor ego nor vices are free from defects lives . Ego-disorder is the fault. That is, it remains bound to all these.

41. CHARACTERISTICS OF ATMA सत्त्वमात्मा शरीरं च त्रयमेतत् त्रिदण्डवत् । लोकस्तिष्ठति संयोगात् तत्र सर्वं प्रतिष्ठितम् ।। स पुमांश्चेतनं तच्च तच्चाधिकरणं स्मृतम् । वेदस्यास्य तदर्थं हि वेदोऽयं सम्प्रकाशितः ।।‘ (च० सू० १।४६-४७ ) Sattva (mind), soul (consciousness element) and body, the five great disorders of the community, the combined community of these three like the three punishments, is termed as ' Lok '. Just as three sticks are combined to form a tripod to hold a pitcher etc. and if even one stick falls, the tripod made of the three sticks falls, in the same way in Sattvaadi , if even one of the sticks is missing, the Satva , soul and body fall. The communal folk falls. That world exists only due to the combination of all three and the result of karma is situated in that world.

42. CHARACTERISTICS OF ATMA 'अत्र कर्म फलं चात्र ज्ञानं चात्र प्रतिष्ठितम् । अत्र मोहः सुखं दुःखं जीवितं मरणं स्वता ॥' ( च० शा० १।३७ ) Karma (invisible), fruit ( karmaphal ), knowledge, attachment (ignorance), happiness, sorrow, living (birth), death and self (this is my wife, this is my son, etc. loving knowledge) all reside in this man. Similarly, Maharishi Sushruta has also said while explaining the word Purusha .

43. Thank You