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[[Sutra Sthana]] Chapter 29:

==([[Sutra Sthana]] Chapter 29, Chapter dealing with the Ten Seats of Life Forces)==

 

(Chapter dealing with the Ten Seats of Life Forces)

As the name suggests, the twenty-ninth chapter of the Sutra sthana provides a brief description of the ten vital locations of life forces. The characteristics to define and distinguish between the qualified physician and the quack are detailed further. The qualified physician is said to be a “companion of the life forces” (pranabhisara) that dwell in the body, especially in the ten seats specified above.  On the other hand, the quack is said to be a companion of diseases (roganamabhisara). In the process of enumerating the characteristics of the qualified physician, this chapter also gives a succinct summary of the entire Sutra Sthana, implying that it represents the core subjects and skills a physician needs to acquire. The behavior of the quack is then portrayed vividly, and the chapter concludes with an express warning to the patients to never fall prey to the quack. It is also made clear that the responsibility of licensing the qualified physicians and censuring the quacks rests with the King and the State.

As the name suggests, the twenty-ninth chapter of the Sutra sthana provides a brief description of the ten vital locations of life forces. The characteristics to define and distinguish between the qualified physician and the quack are detailed further. The qualified physician is said to be a “companion of the life forces” (pranabhisara) that dwell in the body, especially in the ten seats specified above.  On the other hand, the quack is said to be a companion of diseases (roganamabhisara). In the process of enumerating the characteristics of the qualified physician, this chapter also gives a succinct summary of the entire Sutra Sthana, implying that it represents the core subjects and skills a physician needs to acquire. The behavior of the quack is then portrayed vividly, and the chapter concludes with an express warning to the patients to never fall prey to the quack. It is also made clear that the responsibility of licensing the qualified physicians and censuring the quacks rests with the King and the State.

Keywords: ten seats of life forces, pranayatana, vital centers, qualities of pranabhisara (life saver) physician, characteristics of rogabhisara(life destroyer), quack.  

 

Introduction:

'''Keywords''': ten seats of life forces, pranayatana, vital centers, qualities of pranabhisara (life saver) physician, characteristics of rogabhisara(life destroyer), quack.  

 

=== Introduction ===

 

Of the thirty chapters in the Sutra sthana of the Charaka Samhita, the last two (29 and 30) are “independent” chapters since they are not part of any tetrad (or cluster of four chapters clubbed together by a common theme), like the way the rest of the Sutra Sthana has been structured. The 29th chapter serves to summarize the Sutra sthana while the 30th chapter gives an overview of the entire text itself. Partly, the name of the chapter derives from the reference to the seats of the life forces in the previous chapter. The thread of thought is as follows. For the reason that these vital points were mentioned in the previous chapter creates an occasion for their further elaboration in the next chapter. As the Sutra sthana is on the verge of being concluded, the topic of the vital points is used imaginatively to focus on the purpose of studying this section of the book.  

Of the thirty chapters in the Sutra sthana of the Charaka Samhita, the last two (29 and 30) are “independent” chapters since they are not part of any tetrad (or cluster of four chapters clubbed together by a common theme), like the way the rest of the Sutra Sthana has been structured. The 29th chapter serves to summarize the Sutra sthana while the 30th chapter gives an overview of the entire text itself. Partly, the name of the chapter derives from the reference to the seats of the life forces in the previous chapter. The thread of thought is as follows. For the reason that these vital points were mentioned in the previous chapter creates an occasion for their further elaboration in the next chapter. As the Sutra sthana is on the verge of being concluded, the topic of the vital points is used imaginatively to focus on the purpose of studying this section of the book.  

There are two types of physicians in the world - the one who is qualified and other, who is an impostor. The qualified physician is one who has the certain knowledge of the self, the intellect, diseases, and the ten seats of the vital forces. Thus, the enumeration of the ten vital points is used to characterize the trained physician. The purpose of the Sutra sthana is to lay the foundation for the creation of a competent physician. How can a physician gain competent knowledge about the ten seats of the life forces? The answer is, providing an elaborate listing of the core competencies that distinguishes a true physician from the fake, and more interestingly, answering what constitutes the core competence of the physician happens to be contents of the Sutra sthana itself. Therefore, this chapter serves the purpose of also summarizing the contents of the Sutra sthana. In fact, it is the blueprint of the whole text. Therefore, Vagbhaṭa explains that Sutra sthana is so called because the subtle principles and concepts of Ayurveda are woven together in this section in such a way that it expands into the rest of the textbook. There is a saying in the tradition that if one master the essential chapters of the Sutra sthana, one becomes a Vaidya already. The Ayurvedic approach to teaching a subject is holistic. Unlike a linear approach that would compartmentalize the subject into specific components, Ayurveda attempts to present the subject as a whole demonstrating the interconnections and relationships between the various components of a complex subject. Therefore, the Sutra sthana captures the entire subject matter of Ayurveda. The remaining sections only elaborate what has already been described in a terse manner in the Sutra sthana. Just like a seed contains all the parts of the plant and there are a simultaneous growth and expression of all the parts as it grows. Even so, the various concepts, theories, and practices of Ayurveda have to be learned in a holistic way. Sushruta uses the simile of a seed when he says his Samhita is designed to elaborate what is first comprehensively conveyed in a seed form. In Charaka Samhita, the Sutra sthana concludes by reviewing the contents of this section in the twenty-ninth chapter and by giving an overview of the whole treatise in the thirtieth chapter. The concept of the physician as a companion of the life forces is first introduced in an earlier part of the Sutra sthana; the chapter called Khuddakachatushpada. Though the word meaning pranabhisara means companion of life, it is interpreted in a different manner here. In the twenty-ninth chapter, the pranabhisara is one who has knowledge about the ten seats of the life forces as well as the intellect, senses, self and diseases. But in the ninth chapter, pranabhisara is one who has the knowledge of the text, its meaning, practical applications and the ability to teach practical skills to others. Chakrapani, the commentator, says that the pranabhisara is one who can hold back the life force that is on the verge of dissociating from the body. Essentially both these definitions mean the physician who is capable of saving the lives of the people.  

There are two types of physicians in the world - the one who is qualified and other, who is an impostor. The qualified physician is one who has the certain knowledge of the self, the intellect, diseases, and the ten seats of the vital forces. Thus, the enumeration of the ten vital points is used to characterize the trained physician. The purpose of the Sutra sthana is to lay the foundation for the creation of a competent physician. How can a physician gain competent knowledge about the ten seats of the life forces? The answer is, providing an elaborate listing of the core competencies that distinguishes a true physician from the fake, and more interestingly, answering what constitutes the core competence of the physician happens to be contents of the Sutra sthana itself. Therefore, this chapter serves the purpose of also summarizing the contents of the Sutra sthana. In fact, it is the blueprint of the whole text. Therefore, Vagbhaṭa explains that Sutra sthana is so called because the subtle principles and concepts of Ayurveda are woven together in this section in such a way that it expands into the rest of the textbook. There is a saying in the tradition that if one master the essential chapters of the Sutra sthana, one becomes a Vaidya already. The Ayurvedic approach to teaching a subject is holistic. Unlike a linear approach that would compartmentalize the subject into specific components, Ayurveda attempts to present the subject as a whole demonstrating the interconnections and relationships between the various components of a complex subject. Therefore, the Sutra sthana captures the entire subject matter of Ayurveda. The remaining sections only elaborate what has already been described in a terse manner in the Sutra sthana. Just like a seed contains all the parts of the plant and there are a simultaneous growth and expression of all the parts as it grows. Even so, the various concepts, theories, and practices of Ayurveda have to be learned in a holistic way. Sushruta uses the simile of a seed when he says his Samhita is designed to elaborate what is first comprehensively conveyed in a seed form. In Charaka Samhita, the Sutra sthana concludes by reviewing the contents of this section in the twenty-ninth chapter and by giving an overview of the whole treatise in the thirtieth chapter. The concept of the physician as a companion of the life forces is first introduced in an earlier part of the Sutra sthana; the chapter called Khuddakachatushpada. Though the word meaning pranabhisara means companion of life, it is interpreted in a different manner here. In the twenty-ninth chapter, the pranabhisara is one who has knowledge about the ten seats of the life forces as well as the intellect, senses, self and diseases. But in the ninth chapter, pranabhisara is one who has the knowledge of the text, its meaning, practical applications and the ability to teach practical skills to others. Chakrapani, the commentator, says that the pranabhisara is one who can hold back the life force that is on the verge of dissociating from the body. Essentially both these definitions mean the physician who is capable of saving the lives of the people.  

After defining the true physician, the text then goes on to characterize the quacks, the impostors who are said to be the harbingers of diseases. Their behavior is described graphically. The statement in this chapter that there are two kinds of physicians contradicts an earlier statement made in the eleventh chapter of the Sutra sthana called Tisreshaṇiya, where three kinds of physicians are described and defined. When we examine these classifications closely it can be understood that there are two types of quacks - one who dresses up and tries to imitate a real physician (chhadmadhara bhishak) and the other who declares association with a well-known physician (siddhasadhita) in a bid to project himself as a genuine physician. In the thirtieth chapter, the quacks are described in one category. It is interesting to note that there is some discussion on the regulation of the profession. The responsibility of censuring quacks is vested with the King/State. Therefore, the text bluntly states that quacks roam around in the world because of the oversight of the King. And for the reason that the state may not be effective in eliminating the quack doctors, the text also issues a public warning to the laity, beseeching them to identify quacks and to never partake of the clinical services offered by them.  

After defining the true physician, the text then goes on to characterize the quacks, the impostors who are said to be the harbingers of diseases. Their behavior is described graphically. The statement in this chapter that there are two kinds of physicians contradicts an earlier statement made in the eleventh chapter of the Sutra sthana called Tisreshaṇiya, where three kinds of physicians are described and defined. When we examine these classifications closely it can be understood that there are two types of quacks - one who dresses up and tries to imitate a real physician (chhadmadhara bhishak) and the other who declares association with a well-known physician (siddhasadhita) in a bid to project himself as a genuine physician. In the thirtieth chapter, the quacks are described in one category. It is interesting to note that there is some discussion on the regulation of the profession. The responsibility of censuring quacks is vested with the King/State. Therefore, the text bluntly states that quacks roam around in the world because of the oversight of the King. And for the reason that the state may not be effective in eliminating the quack doctors, the text also issues a public warning to the laity, beseeching them to identify quacks and to never partake of the clinical services offered by them.  

 

 

दशप्राणायतनीयाध्यायोपक्रमः

दशप्राणायतनीयाध्यायोपक्रमः

The narration of the chapter on the ten seats of the life forces begins

The narration of the chapter on the ten seats of the life forces begins