Review Article International Ayurvedic Medical Journal ISSN:2320 5091

CONCEPT OF ATMA (SOUL) IN AYURVEDA: A REVIEW

Kamath Nagaraj1, Patel Yasesh2, Rateesh C T3, Kulkarni Pratibha4
1,2,3
P.G.Scholar, 4Associate. Professor & Head , Department of Shareera Kriya,
Sri Dharmasthala Manjunatheshwara College of Ayurveda & Hospital, Hassan,
Karnataka, India

ABSTRACT
Ayurveda the science of life and treatment, where in treatment is possible only in the living.
Ayu is nothing but Chetananuvrutti(continuity of life). Atma is said as Chetana and Karta, in the
entire universe the Atma is only the Chaitanyabhava and rest of all are Achetana or Jada.
The synonyms point towards the fact that Atma has been at times taken to mean Manas, at times
to mean Shareera, and at times to mean Indriya. The Atma is actually an entity different than
these: Dead bodies don’t exhibit life. Hence body and Atma are separate entities; Indriyaabhig-
haata creates Blidness, deafness etc but the previous knowledge of Indriyas is maintained intact,
showing that Atma and Indriya too are separate entities. The types, number, and Parimaana point
towards an understanding that: Atma is one and All pervading; types are only Upaadhi Bheda.
By the opinions of Sthana of Atma, we can say that Atma being all pervading, it is present all
over the body in each Anu. It being independent of form makes its abode too unlimited. That is,
it is widespread everywhere. It is only for our better understanding that we limit it within bodies
of living creatures. The origin of Atma is impossible to trace due to its eternity. It could be con-
textually taken as its origin with every new birth of a living thing i.e; at the time of entry of se-
men into yoni even Atma is said to enter.
Keywords: Atma, Soul, Ayurveda, Chetana, Vibhu

INTRODUCTION
Ayurveda the science of life and form, it enjoys the previous deeds, it is eter-
treatment, where in treatment is possible on- nal.
ly in the living. Ayu is nothing but Chetana- DEFINITION OF ATMA
nuvrutti(continuity of life). Only till the time Atma is said as Chetana and Karta,
the body has Chetana(Atma~soul) it’s said in the entire universe the Atma is only the
to be living and it is a subject to treatment. Chaitanyabhava (sign of life)and rest of all
The factor that pervades all over the body or are Achetana or Jada(non living). It means
world is known as Atma. The word Atma is that Atma is a factor which has complete
derived from the “Ath” or “Ap” dhatu mean- proficiency over the eternal knowledge (Iha
ing which spreads all over and moving for- and Para) hence this is known as Karta,
ever respectively. The Atma is Niranta- Jnyata, Bhokta. The word Atma denotes, the
ra(eternal). The four features of Atma are Atmatva Jati means its entire species. The
Spreads all over, moulds all things into its Atmatva Jati doesn`t have Samaveta rela-
 Kamath Nagaraj Et&All:Concept Of Atma (Soul) In Ayurveda: A Review

tion, with Murta Dravyas, these are only with the help of Karana or Gneya (Share-
media for its spread1. era, Manas, Indriya, Artha) gets success in
Manas, Indriya, Artha are known as attaining the knowledge. Shri Krishna says
Karana and Atma is their Adhistata or Karta that the Jeevatma is the fraction of his
or Master. The Atma is unmanifested, eter- Chaitanya(Paramatma)2.
nal, all pervading and unchanged. The Atma Table 1: Meaning of synonyms of Atma
 The life force in the body.  Proficiency of knowledge
 The supreme soul of souls.  No adhesion of vikara or dosha
 Vitality.  Superior or supreme.
 Which provides vitality to Indriya  Non destructible.
 Which provides life to panchamahabhoo-  Controller.
ta.  The cause of creation.
 The life force in the body.  Pervading in entire universe.
 Cause of life.  As closely associated with mind.
 One which has life by virtue of soul.  Cause for origin of life.
 Which resides in the body.  Knower of everything.
 Which resides in the body.
Table 2: Types of Atma

Kanada Ayurveda Vishnu Purana Bhagavat Gita

Jeevatma Jeevatma Bhutatma Observer
Paramatma Paramatma Indriyatma Permits action of mind
Athivahika purusha Pradhanatma Master
Jeevatma The almighty
Paramatma Enjoyer
The soul of souls

Upanishads believe Atma is one and ramatma. Proficient in attaining knowledge

all pervading. Just as moon is one but sev- with the help of Shareera, Manas, Indriya,
eral images will be seen in various pools and etc; because it is lame. Has inseperable rela-
rivers similarly Atma though single has tion with Icha, Dwesha, Sukha, Dukha etc4.
its images in each individual living being. Sukshma Sharira carries the Karma Shesha
The Vedanta too believes Atma is all per- to the other new body after death along with
vading and one. Just as Akasha though one, 17 Tattvas, they are 4 Tanmatra , 10 Indriya
is classified as Ghatakasha Mathakasha , Manas , Buddhi and Ahankara. It also as-
even Atma has Upadi Bhedas3. sociates with eight Bhavas they are Dharma,
JEEVATMA Adharma, Gnana, Agnana, Vairagya, Avai-
It is different in different bodies, all ragya, Aishwarya, Anaishwarya. It always
pervading and eternal. It is master of body. associates with Sthoola Shareera.
Experiences his own Karma. Attains know- It constitutes Manomaya Kosha and
ledge of body only. Less energetic than pa- Vignanamaya Kosha or Anthakarana Cha-

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 Kamath Nagaraj Et&All:Concept Of Atma (Soul) In Ayurveda: A Review

tustaya which are Manas for Samshaya nal, Life force, Observer and associates with
Gnana, Buddhi for Nirnaya Gnana, Aham- Manas, Panchabhutas, Trigunas and In-
kara for pride and Citta for memory. driyas for attaining knowledge10.
It records the memory and carries the ATMA KARMA & IMPORTANCE
imprints of previous birth to new body in Light, Darkness, Truthfulness, Lies,
subtle form after the death hence called as good and bad deeds are all due to Atma. At
Karana Shareera. the time of death the Atma goes out of the
PARAMATMA body along with the four Bhutas with the
It is superior soul of all souls. Abso- speed of mind and takes up a new body for
lute knower of creation. Utmost energetic. Bhoga of karma Phala of previous body.
Neither born nor die- eternal. Supreme The Atma is responsible for Jnyana which it
source of knowledge. No adhesion of Vikara attains due to its association with the Kara-
or Dosha5. nas11.
ATMOTPATTI & STHANA The Atma is the vital force, it is Pu-
The Atma is neither born nor it dies maan (along with Shareera and Satva). It is
so said to be Anadi and Ananta i.e; eternal or the main Adhikarana of this Ayurveda Sha-
Nitya. But here we may consider Utpatti as stra. It is for this Pumaan that this Shastra
the entry of Atma in the body. During the has been profounded.
time of coitus with the entry of semen into In Ayurveda, Atma is considered as
yoni the Ksetrajna too enters6. one among nine Karana Dravyas as it pro-
Hrudaya is the seat of Atma. Atma resides in vides vitility and life to the Mahabhutas, it
Hrudaya and Buddhi, it is responsible for is quoted just after them in order12. These
Smruti and Gnana7. It is known as Eshwara nine are the Karana for Srusthi. Based on
or Narayana. Atma present in the body like presence or absence of Indria vitalized by
Taila in Tila, ghee in curds, water in Srotas the Atma, the Karya Dravyas are classified
of river and Agni in Arani. It is Vibhu and as Chetana and Achetana respectively.
Avyaya, hence it is invisible to ordinary While mentioning about Chikitsaad-
eyes. Visible only to Divya Chakshu of Yogi hikruta Purusha, whether the 24 or 25 Tatt-
by Tapas or Yogabhyasa8. va Purusha or Ek Dhatuja Purusha, pres-
ATMA PARIMANA & LAKSHANA ence of Atma is unrefutable. Thus, Chikitsa
Atma is smaller in smaller things and too is done to Shareera only when asso-
bigger in bigger things. Charaka says Atma ciated with Atma not otherwise. The concept
is Vibhu and hence Sarvagata and Mahan of rebirth too is due to Atma leaving a body
in Parimana. Ramanuja and Vedantins men- on death and getting a new body in the form
tion Anu Pramana. Jains mention Madhya- of rebirth for Bhoga of Karmaphala of pre-
ma Pramana. Nyaya and Vaisheshikas men- vious births. The Atma is the Jnyanadikara-
tion Mahat Parimana. A few opine it is of na In attainment of knowledge the role of
Angustha Pramana, and also as the tip of Atma is greatest as it is Atma which gets the
paddy grain. It blazes like rising sun9. knowledge and it initiates the process of
Atma exists in Samavaya relation with Jnya- Jnyanotpathi too13.
na. Atma is without adhesions, Prime, Eter-

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 Kamath Nagaraj Et&All:Concept Of Atma (Soul) In Ayurveda: A Review

DISCUSSION that we limit it within bodies of living crea-

Gamana in context of derivation of tures.
Atma could be understood as : Movement of The origin of Atma is impossible to
Atma from one Deha to other i.e; Rebirth; trace due to its eternity. It could be contex-
Movement of Atma with mind in dreams; tually taken as its origin with every new
Movement from one Indriya to other for birth of a living thing i.e; at the time of entry
grasping specific Indriyartha; Movement of of semen into yoni even Atma is said to en-
Atma within the body from birth towards ter14.
death.
The synonyms point towards the fact CONCLUSION
that Atma has been at times taken to mean Atma is a Dravya, responsible for
Manas, at times to mean Shareera, and at life and activity. Its presence is essential for
times to mean Indriya. The Atma is actually Life, for Attaining Knowledge, for Birth and
an entity different than these: Dead bodies Rebirth. Thus it is the Most Important
don’t exhibit life. Hence body and Atma are among the nine Karana Dravyas. The syn-
separate entities; Indriyaabhighaata creates onyms point towards the fact that Atma has
blindness, deafness etc but the previous been at times taken to mean Manas, at times
knowledge of Indriyas is maintained intact, to mean Shareera, and at times to mean In-
showing that Atma and Indriya too are sepa- driya. The Atma is actually an entity differ-
rate entities; The Ahamkaara, Dehaantara ent than these: Dead bodies don’t exhibit
Gati, and Chaitanya are not due to Manas life. Hence body and Atma are separate enti-
but due to Atma. ties; Indriyaabhighaata creates blindness,
Though in synonyms Bheejadhatu, Bhee- deafness etc but the previous knowledge of
jadharma (cause for origin of life) has been Indriyas is maintained intact, showing that
used for Atma Ayurveda says it is Prakruti Atma and Indriya too are separate entities.
which is capable of production and not Pu- The types, number, and Parimaana point
rusha. In fact Charaka considers only 24 towards an understanding that: Atma is one
Tattvas merging both Prakruti and Purusha and All pervading; types are only Upaadhi
into one that is Avyakta as the cause for cre- Bheda.
ation. By the opinions of Sthana of Atma, it
The types, number, and Parimaana seems more logical to say Atma being all
point towards an understanding that: Atma is pervading, it is present all over the body in
one and All pervading; types are only each Anu. It being independent of form
Upaadhi Bheda. makes its abode too unlimited. That is, it is
By the opinions of Sthana of Atma, we can widespread everywhere. It is only for our
say that Atma being all pervading, it is better understanding that we limit it within
present all over the body in each Anu. It be- bodies of living creatures. The origin of
ing independent of form makes its abode too Atma is impossible to trace due to its eterni-
unlimited. That is, it is widespread every- ty. It could be contextually taken as its ori-
where. It is only for our better understanding gin with every new birth of a living thing i.e;

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 Kamath Nagaraj Et&All:Concept Of Atma (Soul) In Ayurveda: A Review

at the time of entry of semen into yoni even 9. Lakshmanachary Dingari. Acharya’s
Atma is said to enter. Ayurveediya Padartha Vigyan. Reprint
ed. Varanasi (India): Chaukambha San-
skrit Pratisthan; 2010.p.77-8.
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