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The concept of Vedana in Katidhaapurusheeyamadhyaaayam of Charaka Samhita Shareera Sthaana: An ayurvedic perspective on experience, suffering, and liberation

K. Savitha R Shenoy, Shreevathsa .

International Journal of Sanskrit Research May 1, 2026 DOI: 10.22271/23947519.2026.v12.i3c.3187 (opens in new tab)

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Characteristics Literary review Peer reviewed
Key findings Argues that Vedana is possible only in the 24-tattvaatmakapurusha through the interaction of aatma, manas, indriyas, and indriyaarthas, and that upadhaa (desire/trushṇaa) is the primary cause of all duhkha, with prajnaaparaadha as the principal operative factor in pathological experiences and disease. Contends that true Vedana shaanti cannot be achieved through symptomatic management alone but only through naishṭhiki chikitsaa, yoga, and eradication of desires, ultimately leading to moksha.

Abstract

Vedana, a fundamental concept in Charaka Samhita, represents the entirety of experiential perception encompassing both sukha (pleasure) and duhkha (pain). The Katidhaapurusheeya Adhyaaya of Charaka Samhita Shaareera Sthaana provides a comprehensive philosophical and clinical exposition on the nature, causation, manifestations, and cessation of Vedana. This literary review aims to critically analyze the concept of Vedana in relation to the samyogaja purusha and its significance in understanding human existence, disease causation, and liberation. Classical Ayurvedic texts, primarily Charaka Samhita along with Tarka Sangraha and allied references, were reviewed and analyzed systematically.The study reveals that Vedana is possible only in the 24-tattvaatmakapurusha through the interaction of aatma, manas, indriyas, and indriyaarthas, while the pure aatmaa remains devoid of experiential modifications. Vedana is shown to arise due to sannikarsha and persists as long as the purusha remains associated with rajas and tamas. The review identifies upadhaa (desire/trushṇaa) as the primary cause of all forms of duhkha, with prajnaaparaadha emerging as the principal operative factor responsible for pathological experiences and disease manifestation. Other etiological factors such as kaala, karma, and asaatmyendriyaartha saṃyoga are also elaborated in detail. The article further interprets Vedana as a multidimensional phenomenon integrating sensory perception, cognition, emotional response, behavioural patterns, and spiritual bondage.The study highlights the clinical relevance of Vedana in understanding psychosomatic disorders, behavioural abnormalities, and preventive healthcare approaches in Ayurveda. It also emphasizes that true Vedana shaanti cannot be achieved merely through symptomatic management, but only through naishṭhiki chikitsaa, yoga, and eradication of desires, ultimately leading to moksha. Thus, the concept of Vedana exceeds the boundaries of sensory physiology and emerges as an integrative framework connecting consciousness studies, psychology, ethics, clinical medicine, and spiritual philosophy.

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