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<big>'''Sutra Sthana Chapter 29. The Ten Seats of Life Forces'''</big>

|description=Sutra Sthana Chapter 29. The Ten Seats of Life Forces

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

{{Infobox

{{Infobox

|title =  Dashapranayataneeya Adhyaya

|title =  Dashapranayataneeya Adhyaya

|label5 = Other Sections

|label5 = Other Sections

|data5 = [[Nidana Sthana]], [[Vimana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

|data5 = [[Nidana Sthana]], [[Vimana Sthana]],  [[Sharira Sthana]],  [[Indriya Sthana]], [[Chikitsa Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]

=== Introduction ===

== Introduction ==

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Of the thirty chapters in the [[Sutra Sthana]] of the [[Charak 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 [[Charak 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 [[Charak 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]], in 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. [[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 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 [[Tistraishaniya]], 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 bhishaka'') 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 [[Tistraishaniya]], 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 bhishaka'') 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 quacks, 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.

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===Sanskrit text, Transliteration and English Translation ===

==Sanskrit text, Transliteration and English Translation ==

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

अथातो दशप्राणायतनीयमध्यायं व्याख्यास्यामः||१||

अथातो दशप्राणायतनीयमध्यायं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||  

इति ह स्माह भगवानात्रेयः||२||  

athātō daśaprāṇāyatanīyamadhyāyaṁ vyākhyāsyāmaḥ||1||  

athātō daśaprāṇāyatanīyamadhyāyaṁ vyākhyāsyāmaḥ||1||  

iti ha smAha bhagavAnAtreyaH||2||  

iti ha smAha bhagavAnAtreyaH||2||  

Now the chapter dealing with the ten principal seats of the life forces shall be explained in detail. Thus, spoke Lord Atreya. [1-2]

Now we shall expound the chapter "Dashapranayataneeya" (Ten principal seats of the life forces). Thus said Lord Atreya. [1-2]

==== Ten principal seats of the life forces ====

=== Ten principal seats of the life forces ===

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दशैवायतनान्याहुः प्राणा येषु प्रतिष्ठिताः  |  

दशैवायतनान्याहुः प्राणा येषु प्रतिष्ठिताः  |  

तानीन्द्रियाणि विज्ञानं चेतनाहेतुमामयान्|  

तानीन्द्रियाणि विज्ञानं चेतनाहेतुमामयान्|  

जानीते यः स वै विद्वान् प्राणाभिसर उच्यते||४||  

जानीते यः स वै विद्वान् प्राणाभिसर उच्यते||४||  

daśaivāyatanānyāhuḥ prāṇā yēṣu pratiṣṭhitāḥ  |  

daśaivāyatanānyāhuḥ prāṇā yēṣu pratiṣṭhitāḥ  |  

tAnIndriyANi vij~jAnaM cetanAhetumAmayAn|  

tAnIndriyANi vij~jAnaM cetanAhetumAmayAn|  

jAnIte yaH sa vai vidvAn prANAbhisara ucyate||4||  

jAnIte yaH sa vai vidvAn prANAbhisara ucyate||4||  

There are surely ten principal seats in which the life forces are established. The two temples, the three vital organs, the throat, blood, ''shukra'' (reproductive fluid), ''oja'' (the vital fluid) and the anus. The learned person who knows these as well as the sensory and motor organs, intelligence, the cause of consciousness as well as diseases is known as the companion of the life forces. [3-4]

'''Cross-reference:''' In [[Sankhya Sharira]], Shankha (the temples) are replaced by nabhi and mamsa in the list of pranayatana.[Cha.Sa.[[Sharira Sthana]] 7/9]

==== Two types of doctors ====

=== Two types of doctors ===

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द्विविधास्तु  खलु भिषजो भवन्त्यग्निवेश! प्राणानामेकेऽभिसरा हन्तारो रोगाणां, रोगाणामेकेऽभिसरा हन्तारःप्राणानामिति||५||  

द्विविधास्तु  खलु भिषजो भवन्त्यग्निवेश! प्राणानामेकेऽभिसरा हन्तारो रोगाणां, रोगाणामेकेऽभिसरा हन्तारःप्राणानामिति||५||  

dvividhāstu  khalu bhiṣajō bhavantyagnivēśa! prāṇānāmēkē'bhisarā hantārō rōgāṇāṁ, rōgāṇāmēkē'bhisarāhantāraḥ prāṇānāmiti||5||  

dvividhāstu  khalu bhiṣajō bhavantyagnivēśa! prāṇānāmēkē'bhisarā hantārō rōgāṇāṁ, rōgāṇāmēkē'bhisarāhantāraḥ prāṇānāmiti||5||  

dvividhAstu  khalu bhiShajo bhavantyagnivesha! prANAnAmeke~abhisarA hantAro rogANAM, rogANAmeke~abhisarAhantAraH prANAnAmiti||5||  

dvividhAstu  khalu bhiShajo bhavantyagnivesha! prANAnAmeke~abhisarA hantAro rogANAM, rogANAmeke~abhisarAhantAraH prANAnAmiti||5||  

Surely, there are two types of physicians, Agnivesha! One who is a companion of the life forces and destroyer of diseases, and the other who is the companion of diseases and destroyer of the life process. [5]

Surely, there are two types of physicians, Agnivesha! One who is a companion of the life forces and destroyer of diseases, and the other who is the companion of diseases and destroyer of the life process. [5]

==== Qualities of ''pranabhisara'' (who protects life forces) ====

=== Qualities of ''pranabhisara'' (who protects life forces) ===

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एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- भगवंस्ते कथमस्माभिर्वेदितव्या भवेयुरिति||६||  

एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच- भगवंस्ते कथमस्माभिर्वेदितव्या भवेयुरिति||६||  

भगवानुवाच- य इमे कुलीनाः पर्यवदातश्रुताः परिदृष्टकर्माणो दक्षाः शुचयो जितहस्ता जितात्मानः सर्वोपकरणवन्तःसर्वेन्द्रियोपपन्नाः प्रकृतिज्ञाः  प्रतिपत्तिज्ञाश्च ते ज्ञेयाः प्राणानामभिसरा हन्तारो रोगाणां; तथाविधा हि केवले शरीरज्ञानेशरीराभिनिर्वृत्तिज्ञाने प्रकृतिविकारज्ञाने च निःसंशयाः, सुखसाध्यकृच्छ्रसाध्ययाप्यप्रत्याख्येयानां च रोगाणांसमुत्थानपूर्वरूपलिङ्गवेदनोपशयविशेषज्ञाने व्यपगतसन्देहाः, त्रिविधस्यायुर्वेदसूत्रस्य ससङ्ग्रहव्याकरणस्यसत्रिविधौषधग्रामस्य प्रवक्तारः , पञ्चत्रिंशतो मूलफलानां चतुर्णां च स्नेहानां पञ्चानां च लवणानामष्टानां च मूत्राणामष्टानांच क्षीराणां क्षीरत्वग्वृक्षाणां च षण्णां शिरोविरेचनादेश्च पञ्चकर्माश्रयस्यौषधगणस्याष्टाविंशतेश्च यवागूनांद्वात्रिंशतश्चूर्णप्रदेहानां षण्णं च विरेचनशतानां पञ्चानां च कषायशतानां प्रयोक्तारः,स्वस्थवृत्तविहितभोजनपाननियमस्थानचङ्क्रमणशयनासनमात्राद्रव्याञ्जनधूमनावनाभ्यञ्जन-परिमार्जनवेगाविधारणविधारणव्यायामसात्म्येन्द्रियपरीक्षोपक्रमणसद्वृत्तकुशलाः , चतुष्पादोपगृहीते च भेषजे षोडशकलेसविनिश्चये सत्रिपर्येषणे सवातकलाकलज्ञाने व्यपगतसन्देहाः, चतुर्विधस्य च स्नेहस्य चतुर्विंशत्युपनयस्योपकल्पनीयस्य चतुःषष्टिपर्यन्तस्य  च व्यवस्थापयितारः, बहुविधविधानयुक्तानां च स्नेह्यस्वेद्यवम्यविरेच्यविविधौषधोपचाराणां चकुशलाः, शिरोरोगादेर्दोषांशविकल्पजस्य च व्याधिसङ्ग्रहस्य सक्षयपिडकाविद्रधेस्त्रयाणां च शोफानांबहुविधशोफानुबन्धानामष्टचत्वारिंशतश्च रोगाधिकरणानां चत्वारिंशदुत्तरस्य च नानात्मजस्य व्याधिशतस्य तथाविगर्हितातिस्थूलातिकृशानां सहेतुलक्षणोपक्रमाणां स्वप्नस्य च हिताहितस्यास्वप्नातिस्वप्नस्य च सहेतूपक्रमस्य षण्णां चलङ्घनादीनामुपक्रमाणां सन्तर्पणापतर्पणजानां च रोगाणां सरूपप्रशमनानां शोणितजानां च व्याधीनां मदमूर्च्छायसन्न्यासानांच सकारणरूपौषधोपचाराणां कुशलाः, कुशलाश्चाहारविधिविनिश्चयस्य प्रकृत्याहिताहितानामाहारविकाराणामग्र्यसङ्ग्रहस्यासवानां च चतुरशीतेर्द्रव्यगुणकर्मविनिश्चयस्य रसानुरससंश्रयस्यसविकल्पवैरोधिकस्य द्वादशवर्गाश्रयस्य चान्नपानस्य सगुणप्रभावस्य सानुपानगुणस्य नवविधस्यार्थसङ्ग्रहस्याहारगतेश्चहिताहितोपयोगविशेषात्मकस्य च शुभाशुभविशेषस्य धात्वाश्रयाणां च रोगाणां सौषधसङ्ग्रहाणां दशानां च प्राणायतनानां यं चवक्ष्याम्यर्थेदशमहामूलीये त्रिंशत्तमाध्याये तत्र च कृत्स्नस्य तन्त्रोद्देशलक्षणस्य तन्त्रस्य चग्रहणधारणविज्ञानप्रयोगकर्मकार्यकालकर्तृकरणकुशलाः  , कुशलाश्च स्मृतिमतिशास्त्रयुक्तिज्ञानस्यात्मनःशीलगुणैरविसंवादनेन च सम्पादनेन सर्वप्राणिषु चेतसो मैत्रस्य मातापितृभ्रातृबन्धुवत्, एवंयुक्ता  भवन्त्यग्निवेश!प्राणानामभिसरा हन्तारो रोगाणामिति||७||  

भगवानुवाच- य इमे कुलीनाः पर्यवदातश्रुताः परिदृष्टकर्माणो दक्षाः शुचयो जितहस्ता जितात्मानः सर्वोपकरणवन्तःसर्वेन्द्रियोपपन्नाः प्रकृतिज्ञाः  प्रतिपत्तिज्ञाश्च ते ज्ञेयाः प्राणानामभिसरा हन्तारो रोगाणां; तथाविधा हि केवले शरीरज्ञानेशरीराभिनिर्वृत्तिज्ञाने प्रकृतिविकारज्ञाने च निःसंशयाः, सुखसाध्यकृच्छ्रसाध्ययाप्यप्रत्याख्येयानां च रोगाणांसमुत्थानपूर्वरूपलिङ्गवेदनोपशयविशेषज्ञाने व्यपगतसन्देहाः, त्रिविधस्यायुर्वेदसूत्रस्य ससङ्ग्रहव्याकरणस्यसत्रिविधौषधग्रामस्य प्रवक्तारः , पञ्चत्रिंशतो मूलफलानां चतुर्णां च स्नेहानां पञ्चानां च लवणानामष्टानां च मूत्राणामष्टानांच क्षीराणां क्षीरत्वग्वृक्षाणां च षण्णां शिरोविरेचनादेश्च पञ्चकर्माश्रयस्यौषधगणस्याष्टाविंशतेश्च यवागूनांद्वात्रिंशतश्चूर्णप्रदेहानां षण्णं च विरेचनशतानां पञ्चानां च कषायशतानां प्रयोक्तारः,स्वस्थवृत्तविहितभोजनपाननियमस्थानचङ्क्रमणशयनासनमात्राद्रव्याञ्जनधूमनावनाभ्यञ्जन-परिमार्जनवेगाविधारणविधारणव्यायामसात्म्येन्द्रियपरीक्षोपक्रमणसद्वृत्तकुशलाः , चतुष्पादोपगृहीते च भेषजे षोडशकलेसविनिश्चये सत्रिपर्येषणे सवातकलाकलज्ञाने व्यपगतसन्देहाः, चतुर्विधस्य च स्नेहस्य चतुर्विंशत्युपनयस्योपकल्पनीयस्य चतुःषष्टिपर्यन्तस्य  च व्यवस्थापयितारः, बहुविधविधानयुक्तानां च स्नेह्यस्वेद्यवम्यविरेच्यविविधौषधोपचाराणां चकुशलाः, शिरोरोगादेर्दोषांशविकल्पजस्य च व्याधिसङ्ग्रहस्य सक्षयपिडकाविद्रधेस्त्रयाणां च शोफानांबहुविधशोफानुबन्धानामष्टचत्वारिंशतश्च रोगाधिकरणानां चत्वारिंशदुत्तरस्य च नानात्मजस्य व्याधिशतस्य तथाविगर्हितातिस्थूलातिकृशानां सहेतुलक्षणोपक्रमाणां स्वप्नस्य च हिताहितस्यास्वप्नातिस्वप्नस्य च सहेतूपक्रमस्य षण्णां चलङ्घनादीनामुपक्रमाणां सन्तर्पणापतर्पणजानां च रोगाणां सरूपप्रशमनानां शोणितजानां च व्याधीनां मदमूर्च्छायसन्न्यासानांच सकारणरूपौषधोपचाराणां कुशलाः, कुशलाश्चाहारविधिविनिश्चयस्य प्रकृत्याहिताहितानामाहारविकाराणामग्र्यसङ्ग्रहस्यासवानां च चतुरशीतेर्द्रव्यगुणकर्मविनिश्चयस्य रसानुरससंश्रयस्यसविकल्पवैरोधिकस्य द्वादशवर्गाश्रयस्य चान्नपानस्य सगुणप्रभावस्य सानुपानगुणस्य नवविधस्यार्थसङ्ग्रहस्याहारगतेश्चहिताहितोपयोगविशेषात्मकस्य च शुभाशुभविशेषस्य धात्वाश्रयाणां च रोगाणां सौषधसङ्ग्रहाणां दशानां च प्राणायतनानां यं चवक्ष्याम्यर्थेदशमहामूलीये त्रिंशत्तमाध्याये तत्र च कृत्स्नस्य तन्त्रोद्देशलक्षणस्य तन्त्रस्य चग्रहणधारणविज्ञानप्रयोगकर्मकार्यकालकर्तृकरणकुशलाः  , कुशलाश्च स्मृतिमतिशास्त्रयुक्तिज्ञानस्यात्मनःशीलगुणैरविसंवादनेन च सम्पादनेन सर्वप्राणिषु चेतसो मैत्रस्य मातापितृभ्रातृबन्धुवत्, एवंयुक्ता  भवन्त्यग्निवेश!प्राणानामभिसरा हन्तारो रोगाणामिति||७||  

ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- bhagavaṁstē kathamasmābhirvēditavyā bhavēyuriti||6||  

ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca- bhagavaṁstē kathamasmābhirvēditavyā bhavēyuriti||6||  

evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- bhagavaMste kathamasmAbhirveditavyA bhaveyuriti||6||  

evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- bhagavaMste kathamasmAbhirveditavyA bhaveyuriti||6||  

bhagavAnuvAca- ya ime kulInAH paryavadAtashrutAH paridRuShTakarmANo dakShAH shucayo jitahastA jitAtmAnaHsarvopakaraNavantaH sarvendriyopapannAH prakRutij~jAH  pratipattij~jAshca te j~jeyAH prANAnAmabhisarA hantArorogANAM; tathAvidhA hi kevale sharIraj~jAne sharIrAbhinirvRuttij~jAne prakRutivikAraj~jAne ca niHsaMshayAH,sukhasAdhyakRucchrasAdhyayApyapratyAkhyeyAnAM ca rogANAMsamutthAnapUrvarUpali~ggavedanopashayavisheShaj~jAne vyapagatasandehAH, trividhasyAyurvedasUtrasyasasa~ggrahavyAkaraNasya satrividhauShadhagrAmasya pravaktAraH , pa~jcatriMshato mUlaphalAnAM caturNAM casnehAnAM pa~jcAnAM ca lavaNAnAmaShTAnAM ca mUtrANAmaShTAnAM ca kShIrANAM kShIratvagvRukShANAM caShaNNAM shirovirecanAdeshca pa~jcakarmAshrayasyauShadhagaNasyAShTAviMshateshca yavAgUnAMdvAtriMshatashcUrNapradehAnAM ShaNNaM ca virecanashatAnAM pa~jcAnAM ca kaShAyashatAnAM prayoktAraH,svasthavRuttavihitabhojanapAnaniyamasthAnaca~gkramaNashayanAsanamAtrAdravyA~jjanadhUmanAvanAbhya~jjana-parimArjanavegAvidhAraNavidhAraNavyAyAmasAtmyendriyaparIkShopakramaNasadvRuttakushalAH  ,catuShpAdopagRuhIte ca bheShaje ShoDashakale savinishcaye satriparyeShaNe savAtakalAkalaj~jAnevyapagatasandehAH, caturvidhasya ca snehasya caturviMshatyupanayasyopakalpanIyasya  catuHShaShTiparyantasya ca vyavasthApayitAraH, bahuvidhavidhAnayuktAnAM ca snehyasvedyavamyavirecyavividhauShadhopacArANAM cakushalAH, shirorogAderdoShAMshavikalpajasya ca vyAdhisa~ggrahasya sakShayapiDakAvidradhestrayANAM cashophAnAM bahuvidhashophAnubandhAnAmaShTacatvAriMshatashca rogAdhikaraNAnAM catvAriMshaduttarasya canAnAtmajasya vyAdhishatasya tathA vigarhitAtisthUlAtikRushAnAM sahetulakShaNopakramANAM svapnasya cahitAhitasyAsvapnAtisvapnasya ca sahetUpakramasya ShaNNAM ca la~gghanAdInAmupakramANAMsantarpaNApatarpaNajAnAM ca rogANAM sarUpaprashamanAnAM shoNitajAnAM ca vyAdhInAMmadamUrcchAyasannyAsAnAM ca sakAraNarUpauShadhopacArANAM kushalAH, kushalAshcAhAravidhivinishcayasyaprakRutyA hitAhitAnAmAhAravikArANAmagryasa~ggrahasyAsavAnAM ca caturashIterdravyaguNakarmavinishcayasyarasAnurasasaMshrayasya savikalpavairodhikasya dvAdashavargAshrayasya cAnnapAnasya saguNaprabhAvasyasAnupAnaguNasya navavidhasyArthasa~ggrahasyAhAragateshca hitAhitopayogavisheShAtmakasya cashubhAshubhavisheShasya dhAtvAshrayANAM ca rogANAM sauShadhasa~ggrahANAM dashAnAM ca prANAyatanAnAMyaM ca vakShyAmyarthedashamahAmUlIye triMshattamAdhyAye tatra ca kRutsnasya tantroddeshalakShaNasya tantrasyaca grahaNadhAraNavij~jAnaprayogakarmakAryakAlakartRukaraNakushalAH, kushalAshcasmRutimatishAstrayuktij~jAnasyAtmanaH shIlaguNairavisaMvAdanena ca sampAdanena sarvaprANiShu cetaso maitrasyamAtApitRubhrAtRubandhuvat, evaMyuktA  bhavantyagnivesha! prANAnAmabhisarA hantAro rogANAmiti||7||  

bhagavAnuvAca- ya ime kulInAH paryavadAtashrutAH paridRuShTakarmANo dakShAH shucayo jitahastA jitAtmAnaHsarvopakaraNavantaH sarvendriyopapannAH prakRutij~jAH  pratipattij~jAshca te j~jeyAH prANAnAmabhisarA hantArorogANAM; tathAvidhA hi kevale sharIraj~jAne sharIrAbhinirvRuttij~jAne prakRutivikAraj~jAne ca niHsaMshayAH,sukhasAdhyakRucchrasAdhyayApyapratyAkhyeyAnAM ca rogANAMsamutthAnapUrvarUpali~ggavedanopashayavisheShaj~jAne vyapagatasandehAH, trividhasy[[Ayurveda]]sUtrasyasasa~ggrahavyAkaraNasya satrividhauShadhagrAmasya pravaktAraH , pa~jcatriMshato mUlaphalAnAM caturNAM casnehAnAM pa~jcAnAM ca lavaNAnAmaShTAnAM ca mUtrANAmaShTAnAM ca kShIrANAM kShIratvagvRukShANAM caShaNNAM shirovirecanAdeshca pa~jcakarmAshrayasyauShadhagaNasyAShTAviMshateshca yavAgUnAMdvAtriMshatashcUrNapradehAnAM ShaNNaM ca virecanashatAnAM pa~jcAnAM ca kaShAyashatAnAM prayoktAraH,svasthavRuttavihitabhojanapAnaniyamasthAnaca~gkramaNashayanAsanamAtrAdravyA~jjanadhUmanAvanAbhya~jjana-parimArjanavegAvidhAraNavidhAraNavyAyAmasAtmyendriyaparIkShopakramaNasadvRuttakushalAH  ,catuShpAdopagRuhIte ca bheShaje ShoDashakale savinishcaye satriparyeShaNe savAtakalAkalaj~jAnevyapagatasandehAH, caturvidhasya ca snehasya caturviMshatyupanayasyopakalpanIyasya  catuHShaShTiparyantasya ca vyavasthApayitAraH, bahuvidhavidhAnayuktAnAM ca snehyasvedyavamyavirecyavividhauShadhopacArANAM cakushalAH, shirorogAderdoShAMshavikalpajasya ca vyAdhisa~ggrahasya sakShayapiDakAvidradhestrayANAM cashophAnAM bahuvidhashophAnubandhAnAmaShTacatvAriMshatashca rogAdhikaraNAnAM catvAriMshaduttarasya canAnAtmajasya vyAdhishatasya tathA vigarhitAtisthUlAtikRushAnAM sahetulakShaNopakramANAM svapnasya cahitAhitasyAsvapnAtisvapnasya ca sahetUpakramasya ShaNNAM ca la~gghanAdInAmupakramANAMsantarpaNApatarpaNajAnAM ca rogANAM sarUpaprashamanAnAM shoNitajAnAM ca vyAdhInAMmadamUrcchAyasannyAsAnAM ca sakAraNarUpauShadhopacArANAM kushalAH, kushalAshcAhAravidhivinishcayasyaprakRutyA hitAhitAnAmAhAravikArANAmagryasa~ggrahasyAsavAnAM ca caturashIterdravyaguNakarmavinishcayasyarasAnurasasaMshrayasya savikalpavairodhikasya dvAdashavargAshrayasya cAnnapAnasya saguNaprabhAvasyasAnupAnaguNasya navavidhasyArthasa~ggrahasyAhAragateshca hitAhitopayogavisheShAtmakasya cashubhAshubhavisheShasya dhAtvAshrayANAM ca rogANAM sauShadhasa~ggrahANAM dashAnAM ca prANAyatanAnAMyaM ca vakShyAmyarthedashamahAmUlIye triMshattamAdhyAye tatra ca kRutsnasya tantroddeshalakShaNasya tantrasyaca grahaNadhAraNavij~jAnaprayogakarmakAryakAlakartRukaraNakushalAH, kushalAshcasmRutimatishAstrayuktij~jAnasyAtmanaH shIlaguNairavisaMvAdanena ca sampAdanena sarvaprANiShu cetaso maitrasyamAtApitRubhrAtRubandhuvat, evaMyuktA  bhavantyagnivesha! prANAnAmabhisarA hantAro rogANAmiti||7||  

Hearing this statement from Lord Atreya, Agnivesha enquires, “O! Lord! How can we identify them?

Hearing this statement from Lord Atreya, Agnivesha enquires, “O! Lord! How can we identify them?

*Specific knowledge of etiology, prodromal symptoms, signs and symptoms and response to treatments for effective disease management

*Specific knowledge of etiology, prodromal symptoms, signs and symptoms and response to treatments for effective disease management

*The ability to explain:

*The ability to explain:

**The threefold essence of Ayurveda in the form of etiology, symptomatology, and treatments in both concise and elaborate manner

**The threefold essence of [[Ayurveda]] in the form of etiology, symptomatology, and treatments in both concise and elaborate manner

**The threefold treatment in the form of rational, religious and spiritual interventions.

**The threefold treatment in the form of rational, religious and spiritual interventions.

*Ability to clinically administer the thirty-five types of roots and fruits, four types of fats, five types of salts, eight types of urine, eight types of milk and laticiferous bark trees, six categories of medicines helpful in the five procedures like nasal errhines for cranial purge, twenty-eight types of medicated gruel, the thirty types of ointment powders, the five hundred herbs for decoctions.

*Ability to clinically administer the thirty-five types of roots and fruits, four types of fats, five types of salts, eight types of urine, eight types of milk and laticiferous bark trees, six categories of medicines helpful in the five procedures like nasal errhines for cranial purge, twenty-eight types of medicated gruel, the thirty types of ointment powders, the five hundred herbs for decoctions.

</div>

</div>

==== Characteristics of ''rogabhisara'' (who creates diseases and destroys life forces) ====

=== Characteristics of ''rogabhisara'' (who creates diseases and destroys life forces) ===

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अतो विपरीता रोगाणामभिसरा हन्तारः प्राणानां, भिषक्छद्मप्रतिच्छन्नाः  कण्टकभूता लोकस्य प्रतिरूपकसधर्माणो राज्ञांप्रमादाच्चरन्ति राष्ट्राणि||८||  

अतो विपरीता रोगाणामभिसरा हन्तारः प्राणानां, भिषक्छद्मप्रतिच्छन्नाः  कण्टकभूता लोकस्य प्रतिरूपकसधर्माणो राज्ञांप्रमादाच्चरन्ति राष्ट्राणि||८||  

तेषामिदं विशेषविज्ञानं भवति- अत्यर्थं वैद्यवेशेन श्लाघमाना विशिखान्तरमनुचरन्ति कर्मलोभात्, श्रुत्वा चकस्यचिदातुर्यमभितः परिपतन्ति, संश्रवणे चास्यात्मनो वैद्यगुणानुच्चैर्वदन्ति, यश्चास्य वैद्यः प्रतिकर्म करोति तस्य चदोषान्मुहुर्मुहुरुदाहरन्ति, आतुरमित्राणि च प्रहर्षणोपजापोपसेवादिभिरिच्छन्त्यात्मीकर्तुं, स्वल्पेच्छुतां चात्मनः ख्यापयन्ति,कर्म चासाद्य मुहुर्मुहुरवलोकयन्ति दाक्ष्येणाज्ञानमात्मनः प्रच्छादयितुकामाः, व्याधिं चापावर्तयितुमशक्नुवतोव्याधितमेवानुपकरणमपरिचारकमनात्मवन्तमुपदिशन्ति  , अन्तगतं चैनमभिसमीक्ष्यान्यमाश्रयन्ति देशमपदेशमात्मनःकृत्वा, प्राकृतजनसन्निपाते चात्मनः कौशलमकुशलवद्वर्णयन्ति, अधीरवच्च धैर्यमपवदन्ति धीराणां, विद्वज्जनसन्निपातं(चाभिसमीक्ष्य) प्रतिभयमिव कान्तारमध्वगाः परिहरन्ति दूरात्, यश्चैषां कश्चित् सूत्रावयवो भवत्युपयुक्तस्तमप्रकृतेप्रकृतान्तरे वा सततमुदाहरन्ति, न चानुयोगमिच्छन्त्यनुयोक्तुं वा, मृत्योरिव चानुयोगादुद्विजन्ते, न चैषामाचार्यः शिष्यःसब्रह्मचारी वैवादिको वा कश्चित् प्रज्ञायत इति||९||  

तेषामिदं विशेषविज्ञानं भवति- अत्यर्थं वैद्यवेशेन श्लाघमाना विशिखान्तरमनुचरन्ति कर्मलोभात्, श्रुत्वा चकस्यचिदातुर्यमभितः परिपतन्ति, संश्रवणे चास्यात्मनो वैद्यगुणानुच्चैर्वदन्ति, यश्चास्य वैद्यः प्रतिकर्म करोति तस्य चदोषान्मुहुर्मुहुरुदाहरन्ति, आतुरमित्राणि च प्रहर्षणोपजापोपसेवादिभिरिच्छन्त्यात्मीकर्तुं, स्वल्पेच्छुतां चात्मनः ख्यापयन्ति,कर्म चासाद्य मुहुर्मुहुरवलोकयन्ति दाक्ष्येणाज्ञानमात्मनः प्रच्छादयितुकामाः, व्याधिं चापावर्तयितुमशक्नुवतोव्याधितमेवानुपकरणमपरिचारकमनात्मवन्तमुपदिशन्ति  , अन्तगतं चैनमभिसमीक्ष्यान्यमाश्रयन्ति देशमपदेशमात्मनःकृत्वा, प्राकृतजनसन्निपाते चात्मनः कौशलमकुशलवद्वर्णयन्ति, अधीरवच्च धैर्यमपवदन्ति धीराणां, विद्वज्जनसन्निपातं(चाभिसमीक्ष्य) प्रतिभयमिव कान्तारमध्वगाः परिहरन्ति दूरात्, यश्चैषां कश्चित् सूत्रावयवो भवत्युपयुक्तस्तमप्रकृतेप्रकृतान्तरे वा सततमुदाहरन्ति, न चानुयोगमिच्छन्त्यनुयोक्तुं वा, मृत्योरिव चानुयोगादुद्विजन्ते, न चैषामाचार्यः शिष्यःसब्रह्मचारी वैवादिको वा कश्चित् प्रज्ञायत इति||९||  

atō viparītā rōgāṇāmabhisarā hantāraḥ prāṇānāṁ, bhiṣakchadmapraticchannāḥ kaṇṭakabhūtā lōkasyapratirūpakasadharmāṇō rājñāṁ pramādāccaranti rāṣṭrāṇi||8||  

atō viparītā rōgāṇāmabhisarā hantāraḥ prāṇānāṁ, bhiṣakchadmapraticchannāḥ kaṇṭakabhūtā lōkasyapratirūpakasadharmāṇō rājñāṁ pramādāccaranti rāṣṭrāṇi||8||  

teShAmidaM visheShavij~jAnaM bhavati- atyarthaM vaidyaveshena shlAghamAnAvishikhAntaramanucaranti karmalobhAt, shrutvA ca kasyacidAturyamabhitaH paripatanti, saMshravaNecAsyAtmano vaidyaguNAnuccairvadanti, yashcAsya vaidyaH pratikarma karoti tasya cadoShAnmuhurmuhurudAharanti, AturamitrANi ca praharShaNopajApopasevAdibhiricchantyAtmIkartuM,svalpecchutAM cAtmanaH khyApayanti, karma cAsAdya muhurmuhuravalokayantidAkShyeNAj~jAnamAtmanaH pracchAdayitukAmAH, vyAdhiM cApAvartayitumashaknuvatovyAdhitamevAnupakaraNamaparicArakamanAtmavantamupadishanti [2] , antagataMcainamabhisamIkShyAnyamAshrayanti deshamapadeshamAtmanaH kRutvA, prAkRutajanasannipAtecAtmanaH kaushalamakushalavadvarNayanti, adhIravacca dhairyamapavadanti dhIrANAM,vidvajjanasannipAtaM (cAbhisamIkShya) pratibhayamiva kAntAramadhvagAH pariharanti dUrAt,yashcaiShAM kashcit sUtrAvayavo bhavatyupayuktastamaprakRute prakRutAntare vA satatamudAharanti,na cAnuyogamicchantyanuyoktuM vA, mRutyoriva cAnuyogAdudvijante, na caiShAmAcAryaH shiShyaHsabrahmacArI vaivAdiko vA kashcit praj~jAyata iti||9||  

teShAmidaM visheShavij~jAnaM bhavati- atyarthaM vaidyaveshena shlAghamAnAvishikhAntaramanucaranti karmalobhAt, shrutvA ca kasyacidAturyamabhitaH paripatanti, saMshravaNecAsyAtmano vaidyaguNAnuccairvadanti, yashcAsya vaidyaH pratikarma karoti tasya cadoShAnmuhurmuhurudAharanti, AturamitrANi ca praharShaNopajApopasevAdibhiricchantyAtmIkartuM,svalpecchutAM cAtmanaH khyApayanti, karma cAsAdya muhurmuhuravalokayantidAkShyeNAj~jAnamAtmanaH pracchAdayitukAmAH, vyAdhiM cApAvartayitumashaknuvatovyAdhitamevAnupakaraNamaparicArakamanAtmavantamupadishanti [2] , antagataMcainamabhisamIkShyAnyamAshrayanti deshamapadeshamAtmanaH kRutvA, prAkRutajanasannipAtecAtmanaH kaushalamakushalavadvarNayanti, adhIravacca dhairyamapavadanti dhIrANAM,vidvajjanasannipAtaM (cAbhisamIkShya) pratibhayamiva kAntAramadhvagAH pariharanti dUrAt,yashcaiShAM kashcit sUtrAvayavo bhavatyupayuktastamaprakRute prakRutAntare vA satatamudAharanti,na cAnuyogamicchantyanuyoktuM vA, mRutyoriva cAnuyogAdudvijante, na caiShAmAcAryaH shiShyaHsabrahmacArI vaivAdiko vA kashcit praj~jAyata iti||9||  

Contrary to this are the companions of disease, the killers of the life process, wearing the mask of a physician like a charlatan roams the country owing to the oversight of the King.

Contrary to this are the companions of disease, the killers of the life process, wearing the mask of a physician like a charlatan roams the country owing to the oversight of the King.

Prompted by the greed to find a vocation for themselves, these persons make self-boosting claims about their medical skills and engage in some clinical practice. When they hear that someone is sick, they present themselves and make themselves heard, announcing their qualities as a physician in loud voices. They also make it a point to repeatedly highlight the faults of the physician who retaliates or becomes a competition for them. They try to befriend the associates and friends of the patients by making them happy, praising them and also serving them. They also emphasize that they expect very little for the services rendered. When they are confronted with a situation in which they have to function as a physician, they look here and there frantically trying to cover up their ignorance. Being unable to manage the disease, they blame the patient by saying that they do not have the necessary tools, or do not have assistants or are not disciplined. When the patient shows sign of succumbing to the disease, they relocate to another place excusing themselves. Amongst the common people, they brag about their skills in a contradictory manner revealing their lack of skills, exposing themselves as cowards, they downgrade the courage of the valiant persons. But when they see knowledgeable people, they move out of their way to avoid a confrontation just as wayfarers avoid thick forests out of fear. Whatever concepts they know, they constantly refer to them in inappropriate or altogether different contexts. They are fearful of any questions. They fear questions like death. Moreover, it is not possible to get any information about their teachers, disciples or colleagues or if mentioned, it is controversial. [8-9]

Prompted by the greed to find a vocation for themselves, these persons make self-boosting claims about their medical skills and engage in some clinical practice. When they hear that someone is sick, they present themselves and make themselves heard, announcing their qualities as a physician in loud voices. They also make it a point to repeatedly highlight the faults of the physician who retaliates or becomes a competition for them. They try to befriend the associates and friends of the patients by making them happy, praising them and also serving them. They also emphasize that they expect very little for the services rendered. When they are confronted with a situation in which they have to function as a physician, they look here and there frantically trying to cover up their ignorance. Being unable to manage the disease, they blame the patient by saying that they do not have the necessary tools, or do not have assistants or are not disciplined. When the patient shows sign of succumbing to the disease, they relocate to another place excusing themselves. Amongst the common people, they brag about their skills in a contradictory manner revealing their lack of skills, exposing themselves as cowards, they downgrade the courage of the valiant persons. But when they see knowledgeable people, they move out of their way to avoid a confrontation just as wayfarers avoid thick forests out of fear. Whatever concepts they know, they constantly refer to them in inappropriate or altogether different contexts. They are fearful of any questions. They fear questions like death. Moreover, it is not possible to get any information about their teachers, disciples or colleagues or if mentioned, it is controversial. [8-9]

==== Social hazards from quackery ====

=== Social hazards from quackery ===

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भवन्ति चात्र-  

भवन्ति चात्र-  

ये तु शास्त्रविदो दक्षाः शुचयः कर्मकोविदाः|  

ये तु शास्त्रविदो दक्षाः शुचयः कर्मकोविदाः|  

जितहस्ता जितात्मानस्तेभ्यो नित्यं कृतं नमः||१३||  

जितहस्ता जितात्मानस्तेभ्यो नित्यं कृतं नमः||१३||  

bhavanti cātra-  

bhavanti cātra-  

ye tu shAstravido dakShAH shucayaH karmakovidAH|  

ye tu shAstravido dakShAH shucayaH karmakovidAH|  

jitahastA jitAtmAnastebhyo nityaM kRutaM namaH||13||  

jitahastA jitAtmAnastebhyo nityaM kRutaM namaH||13||  

It has also been said -

It has also been said -

Eternal salutations to those physicians who are well versed in the texts, who are adept, pure and well versed in practice, who have complete control over their hands in performing skilled treatments and those who have self-control. [10-13]

Eternal salutations to those physicians who are well versed in the texts, who are adept, pure and well versed in practice, who have complete control over their hands in performing skilled treatments and those who have self-control. [10-13]

तत्र श्लोकः-  

तत्र श्लोकः-  

दशप्राणायतनिके श्लोकस्थानार्थसङ्ग्रहः|  

दशप्राणायतनिके श्लोकस्थानार्थसङ्ग्रहः|  

द्विविधा भिषजश्चोक्ताः प्राणस्यायतनानि च||१४||

द्विविधा भिषजश्चोक्ताः प्राणस्यायतनानि च||१४||

tatra ślōkaḥ-  

tatra ślōkaḥ-  

dashaprANAyatanike shlokasthAnArthasa~ggrahaH|  

dashaprANAyatanike shlokasthAnArthasa~ggrahaH|  

dvividhA bhiShajashcoktAH prANasyAyatanAni ca||14||  

dvividhA bhiShajashcoktAH prANasyAyatanAni ca||14||  

The summarizing verses -

The summarizing verses -

In the chapter titled “the ten seats of the life forces," the summary of the contents of the [[Sutra Sthana]] or ''Shloka Sthana'', the two types of physicians and the ten seats of the life forces have been described. [14]

In the chapter titled “the ten seats of the life forces," the summary of the contents of the [[Sutra Sthana]] or ''Shloka Sthana'', the two types of physicians and the ten seats of the life forces have been described. [14]

=== ''Tattva Vimarsha'' ===

== Tattva Vimarsha (Fundamental Principles) ==

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*The ten principal seats of life forces are the two temples, the three vital organs (heart, brain and urinary bladder including urinary system), the throat, blood, ''Shukra'' (reproductive fluid), ''Oja'' (the vital fluid) and the anus.  

*The ten principal seats of life forces are the two temples, the three vital organs (heart, brain and urinary bladder including urinary system), the throat, [[rakta dhatu]] (blood), [[Shukra dhatu]] (reproductive fluid), [[Oja]] (the vital fluid) and the anus.  

*The physician who is the companion of life forces shall know these as well as the sensory and motor organs, intelligence, the cause of consciousness as well as diseases.

*The physician who is the companion of life forces shall know these as well as the sensory and motor organs, intelligence, the cause of consciousness as well as diseases.

*''Pranabhisara vaidya'' having the enlisted qualities is the best physician who can protect the life forces. On the contrary, ''Rogabhisara'' destroys the life forces.

*''Pranabhisara vaidya'' having the enlisted qualities is the best physician who can protect the life forces. On the contrary, ''Rogabhisara'' destroys the life forces.

</div>

</div>

=== ''Vidhi Vimarsha'' ===

== Vidhi Vimarsha (Applied Inferences) ==

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It is a fundamental principle in Ayurveda that any medical intervention should not work against the ''praṇa'' of the individual as it can lead to decrease in the quality of life, new diseases, reduction in life span or even death. When depletive therapies are done, it has been specified that it should not be antagonistic to the factors that support life - ''praṇavirodhina chainam langhanenopapadayet''. Thus, the knowledge of the seats of ''prana'' and the impact of treatments, injuries and other stresses on them is of utmost practical relevance to the physician. Any affliction to the seats of the life forces needs to be attended to promptly. Treatments succeed only when two factors are managed in the background. One is ''praṇa'', and the other is ''bala''. The text says that life is dependent on ''praṇa'' and strength is dependent on ''udana'' - ''visheṣhat jivitaṃ praṇe udano balamucyate'' (the life is seated in ''prana'', while the strength in ''udana'').  

 

 

 

It is a fundamental principle in [[Ayurveda]] that any medical intervention should not work against the [[prana]] of the individual as it can lead to a decrease in the quality of life, new diseases, reduction in life span or even death. When depletive therapies are done, it has been specified that it should not be antagonistic to the factors that support life - ''pranavirodhina chainam langhanenopapadayet''. Thus, the knowledge of the seats of ''prana'' and the impact of treatments, injuries and other stresses on them is of utmost practical relevance to the physician. Any affliction to the seats of the life forces needs to be attended to promptly. Treatments succeed only when two factors are managed in the background. One is ''prana'', and the other is ''bala''. The text says that life is dependent on ''prana'' and strength is dependent on ''udana'' - ''visheshat jivitam prane udano balamuchyate'' (the life is seated in ''prana'', while the strength in ''udana'').  

In the [[Charak Samhita]], it is mentioned in the [[Trimarmiya Siddhi]] that the ''mahamarmas'' should be protected with utmost vigilance. The protection of the ''mahamarmas'' which are the brain, heart, and bladder is known as ''mahamarmaparipalana''. A thorough knowledge of the seats of the life force, as well as the interventions to protect them, enables the physician to protect the life and strength of the patient, without which, no treatment will succeed.

In the [[Charak Samhita]], it is mentioned in the [[Trimarmiya Siddhi]] that the ''mahamarmas'' should be protected with utmost vigilance. The protection of the ''mahamarmas'' which are the brain, heart, and bladder is known as ''mahamarmaparipalana''. A thorough knowledge of the seats of the life force, as well as the interventions to protect them, enables the physician to protect the life and strength of the patient, without which, no treatment will succeed.

The entire body is the seat of the life forces. However, the ten seats described here are of utmost importance. It is not difficult to understand why these ten locations are considered to be the special seats of the life forces.

The entire body is the seat of the life forces. However, the ten seats described here are of utmost importance. It is not difficult to understand why these ten locations are considered to be the special seats of the life forces.

Temple (''Shankha''): Epidural space, the outermost part of the spinal canal, houses the middle meningeal artery that serves to provide steady blood supply to the meninges. This region is covered by a very thin layer of skull which is also very weak in comparison to the rest of the skull. Any laceration of the middle meningeal artery – due to a trauma or blow to this region – could lead to blood pooling in the epidural space, and consequently, building up of pressure on brain tissues, causing an eventual death of brain cells due to oxygen deprivation.  

=== Shankha (temples) ===

 

Epidural space, the outermost part of the spinal canal, houses the middle meningeal artery that serves to provide steady blood supply to the meninges. This region is covered by a very thin layer of skull which is also very weak in comparison to the rest of the skull. Any laceration of the middle meningeal artery – due to a trauma or blow to this region – could lead to blood pooling in the epidural space, and consequently, building up of pressure on brain tissues, causing an eventual death of brain cells due to oxygen deprivation.

 

 

 

 

 

 

 

 

[[Shukra]], which is loosely translated as the semen, actually represents the potency of reproduction and renewal. It is concerned with the ability of life to renew itself, which is a challenge at the cellular level as well as the level of the organism. Life ceases to continue if it cannot renew itself. For this reason, the [[shukra]] is considered to be the seat of the life force.  

The depiction of the three vital organs viz., brain, heart, and bladder as the seats of the life force do not need much explanation. These organs are known as the ''trimarmas'', and entire chapters have been devoted to these three vital ''marmas'' in the section on treatments ([[Chikitsa Sthana]]) and clinical success ([[Siddhi Sthana]]) explaining the various diseases that afflict these organs and how to manage them. ''Trimarma'' corresponds to the biomedical concept of the tripods of life, which are the brain, heart, and lungs. In Ayurveda, instead of lungs, the bladder including the kidneys constitute one of the three vital organs that sustain life.

=== [[Ojas]] ===

The word ''kaṇṭha'' means throat and also the neck. The throat is important because it is the common passage for food and air and choking can lead to asphyxiation and death. Apart from that, it is also the location of the voice box. If we extend the meaning to include the neck, then there are important blood vessels that connect to the head. The external carotid artery, the jugular vein, and vertebral arteries can suffer injuries leading to life-threatening situations. Injuries to the thoracic inlet are associated with high mortality. 

[[Ojas]] is related to immunity and is a function that manifests when all the tissues and elements of the body are optimized for structural and functional integrity. [[Ojas]] is not one substance but a network of substances and functions that expresses as the innate immunity of the organism. It goes without words that an immune system is an essential tool for survival and adaptation. Coping with stress and life-threatening situations require a robust immune system, and therefore [[ojas]] is one of the prominent seats of the life forces.

The blood is no doubt synonymous with life itself. So much so that Ayurveda refers to bleeding as ''jivadana'' or taking away life. It is mentioned in the chapter called [[Vidhishonitiya]] that the life forces follow the blood. Qualitative and quantitative parameters of blood need to be maintained for life to be sustained.

''Ojas'' is related to immunity and is a function that manifests when all the tissues and elements of the body are optimized for structural and functional integrity. ''Ojas'' is not one substance but a network of substances and functions that expresses as the innate immunity of the organism. It goes without words that an immune system is an essential tool for survival and adaptation. Coping with stress and life-threatening situations require a robust immune system, and therefore ''ojas'' is one of the prominent seats of the life forces.

[[Guda]] denotes the anus and also the rectum as such. Rectal injuries result from a variety of insults and cause a heterogeneous spectrum of injuries to patients. Historically, many of these injuries were devastating, with high morbidity and mortality. They often required an aggressive approach to treatment including fecal stream diversion, distal rectal washout, and presacral drainage. Contemporary surgical care and a better understanding of the management of these injuries have dramatically improved outcomes. Even a digital rectal examination can sometimes induce fainting by activating the vasovagal reflex.

After listing the ten seats of the life force, the text enumerates the sensory and motor organs which are the primary tools with which the body becomes aware of the external environment and makes adaptive responses. These are called as the ''indriyas'' and much of their activities to ensure survival are autonomous. ''Vijnana'' represents the higher awareness which leads the individual to respond and adapt voluntarily to external stimuli. ''Atman'' is the experiencing self that witnesses the changing self and non-self that is experienced. The disease manifests when the organism fails to adapt to situations in the effort to preserve the life process. The genuine physician is one who has a deep insight into this process. [3-4]   

After listing the ten seats of the life force, the text enumerates the sensory and motor organs which are the primary tools with which the body becomes aware of the external environment and makes adaptive responses. These are called as the [[indriya]] and much of their activities to ensure survival are autonomous. [[Vijnana]] represents the higher awareness which leads the individual to respond and adapt voluntarily to external stimuli. [[Atman]] is the experiencing self that witnesses the changing self and non-self that is experienced. The disease manifests when the organism fails to adapt to situations in the effort to preserve the life process. The genuine physician is one who has a deep insight into this process. [3-4]   

Two types of ''vaidyas'' (doctors) viz. one who preserves and protects life forces and destroyer of diseases, and the other who produces diseases and destroyer of the life process are observed in the society. [5]

 

Two types of [[vaidya]] (doctors) viz. one who preserves and protects life forces and destroyer of diseases, and the other who produces diseases and destroyer of the life process are observed in the society. [5]

Characteristics and medical ethics for a doctor to protect the health of patients are described in details. The principles of good clinical practices are observed in this description. [6-7]

Characteristics and medical ethics for a doctor to protect the health of patients are described in details. The principles of good clinical practices are observed in this description. [6-7]

The characteristics of a bad doctor are described in detail. This also suggests forbidden things to be avoided by good doctors. It also gives a lesson to the society that which doctors they should avoid. [8-9]

The characteristics of a bad doctor are described in detail. This also suggests forbidden things to be avoided by good doctors. It also gives a lesson to the society that which doctors they should avoid. [8-9]

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