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Sankhya Sharira (view source)

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|title=Sankhya Sharira

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|title= Sharira Sankhya Sharira

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|keywords=Purusha, Chetana, Koshthanga, organs, physiological systems,layers of skin, bones, visceral organs, quantification of body constituents

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{{Infobox

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|title = Sankhya Sharira

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|title = Sharira Sankhya Sharira

|label1 = Section/Chapter

|data1 = [[Sharira Sthana]] Chapter 7

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=== Introduction ===

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== Introduction ==

The [[Sharira Sthana]] is a seminal section within [[Charaka Samhita]], with topics ranging from the origin of human beings to embryology, physiology, obstetrics, and neonatology, before delving into a study of the human anatomy. [[Sankhya Sharira]] comprises of a description of ''sharira'' (human body) on the basis of ''dhatubheda'' (different body constituents), the number and measurements of organs and constituting structures. The chapter begins with a description of skin (''twak sharira''), as the identification of a body starts with the skin. When a patient approaches a physician, his skin is the first organ that gets examined for visible signs of disease. The description on skin is followed by a description of the six sections of the body, or ''shadanga sharira'' or six body components, (two upper limbs, two lower limbs, head and the neck, and the torso). Following ''shadanga sharira'' is ''asthi sharira'', or osteology. In the modern system of anatomical schooling, osteology is always considered as the opening chapter of anatomy. ''Asthi sharira'' is followed by ''indriya sharira'', which includes ''panchendriya adhishthana, panchabuddhindriya'' and ''panchakarmendriya'', or the basics of neurology and myology. This is followed by ''chetanadhishthana'' and ''dashavidha pranayatanas'', dealing with expressions of life including action and reaction. This is followed by a description of ''koshthanga'' (viscera). This chapter is analogous to the study of splanchnology in modern texts like, for example, Gray's Anatomy. Following ''koshthanga'' is the study on ''pratyangas,'' or specific body regions. After ''pratyangas'' is the description on nine major openings. This marks the end of body parts or organs that can be counted. The next part of the chapter deals with ligaments, musculature, etc. (''shira, dhamani, snayu'' etc). Subsequently, ''anjali pramana'' of body fluids is described. ''Anjali pramana'' is followed by ''paramanubhediya sharira'', which shows the understanding of microscopic anatomy in ancient times. The chapter ends with a urge to physicians and lay people to study [[Sankhya Sharira]] and gain valuable knowledge in their quest to achieving ultimate salvation.

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Though the title of the chapter literally means a numerical study of the body, it is not just about counting organs and structures, as is evident from the description of the various sections presented here. Charaka has logically divided the chapter into a section on “countable” constituents of the human anatomy, followed by a section that cannot be counted, or in some cases, even be seen with the naked eye (''paramanubheda'', or cellular level).

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

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==Sanskrit text, Transliteration and English Translation==

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Now we ~~will~~ expound the chapter ~~titled ''Sharirasankhyashariram'' (i.e., [[~~Sankhya Sharira]]). Thus said Lord Atreya. [1-2]

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Now we shall expound the chapter "Sharira Sankhya Sharira" (Numerological account of human body constituents). Thus said Lord Atreya. [1-2]

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==== Agnivesha’s questions on the human anatomy ====

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=== Agnivesha’s questions on the human anatomy ===

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Agnivesha asked a question to Lord Atreya, for the sake of gaining knowledge on the human body’s organisation into divisions, subdivisions, structures and organs, so that one can understand the number and magnitude of the organs and structures. [3]

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==== Six layers of skin ====

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=== Six layers of skin ===

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These six layers of skin cover up the underlying ''shadanga sharira'' (body of six divisions). [4]

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==== Subdivisions of body ====

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=== Subdivisions of body ===

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The body can be divided into six divisions (''shadanga sharira''), i.e., two upper limbs (''bahu''), two lower limbs (''sakthi''), head and the neck (''shira'' and ''griva''), and the torso (''antaradhi''). [5]

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==== Number of bones ====

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=== Number of bones ===

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*Skull bones (''shirakapalasthi'') are 4. [6]

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==== Five ''indriyadhishthana'', five ''buddhindriya'' and five ''karmendriya'' ====

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=== Five ''indriyadhishthana'', five ''buddhindriya'' and five ''karmendriya'' ===

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Five ''karmendriya'' (motor organs) are hands (''hasta''), feet (''pada''), anus (''payu''), penis (''upastha'') and tongue (''jihva''). [7]

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==== Seat of ''chetana'' (consciousness) ====

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=== Seat of ''chetana'' (consciousness) ===

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''Hridaya'' (heart) alone is the seat of ''chetana'', or consciousness. [8]

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==== Ten vital seats ====

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=== Ten vital seats ===

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==== ''Koshthanga'' ====

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=== ''Koshthanga'' ===

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There are fifteen ''koshthangas'', i.e. ''nabhi'' (umbilicus, mesentery), ''hridaya'' (heart), ''kloma'' (pancreas), ''yakrita'' (liver), ''pleeha'' (spleen), ''vrikka'' ( two kidneys), ''basti'' (urinary bladder), ''purishadhara'' (sigmoid colon), ''amashaya'' (stomach), ''pakvashaya'' (cecum), ''uttaraguda'' (rectum), ''adharaguda'' (anus), ''kshudrantra'' (small intestine), ''sthulantra'' (large intestine), and ''vapavahana'' (omentum). [10]

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==== ''Pratyanga varnana'' ====

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=== ''Pratyanga varnana'' ===

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*Four ''panipadahridaya'' (two palmar heart and two plantar hearts). [11]

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==== External orifice of the body ====

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=== External orifice of the body ===

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There are nine major orifices or openings in the body, seven of which are located in the head region (two ocular, two nasal, two auditory and one oral) and two in the lower part of the body (one anal and one urethral).[12]

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==== ''Pratyaksha sharira'' ====

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=== ''Pratyaksha sharira'' ===

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As apparent (from skin to palm of the hands and soles of the feet), this is the only demonstrable topographical anatomy (''pratyaksha sharira'') which can be visualized by the normal eyes, and counted with certainty.[13]

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==== Rationally computable ''shira, dhamani, snayu,'' etc. ====

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=== Rationally computable ''shira, dhamani, snayu,'' etc. ===

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Starting this verse, the given anatomical descriptions will only be based on logic and reasoning, as the fixity of the count of the “rationally computable” constituents of the body is not possible. These include tissues like ligaments, muscles, veins and arteries. For example, the estimated count of ''snayu'' (ligaments) in this text has been put at 900, ''shira'' (veins) at 700, ''dhamani'' (arteries) at 200, ''peshi'' (muscles) at 400, ''marmas'' (vital parts) at 107, ''sandhi'' (joints) at 200, ''shira dhamani anuroopmukh'' (capillaries) at 29,956 and the same count (29,956) has been put for the number of ''kesh'' (hair), ''smashru'' (beard) and ''loma'' (body hair). Thus, an attempt has been made to enumerate all visible structures within the body - from the skin to the limbs down to all the “rationally computable” (''anumangamya'') structures. As described, these two types (''drashya'' and ''tarkamat'') of numbers do not change in status until an anomaly occurs.[14]

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==== ''Anjali pramana'' (quantum of ''rasadi dhatu'') ====

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=== ''Anjali pramana'' (quantum of ''rasadi dhatu'') ===

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Now we will describe the ''anjali pramana'' (literally, measurable by joining both palms. The quantity in it is ''anjali'' of one’s hand) by which bodily constituents or ''rasadi dhatu'', could be quantified in our body. The quantity of ''dhatus'' given here are the maximum quantity of respective constituents in the body and it may increase or decrease. Their variability could be measured logically. Water within a body is equal to ten ''anjalis'' of the person. The elimination of water in feces and sweat is (because of) excess quantity of water. Similarly, water is present in a specific proportion in urine, blood and other ''dhatus'' in the body. ''Jala'' within the whole body is stored in the external layer of the ''twacha'' (''udakadhara''). Water designated as ''lasika'', in the condition of a wound in the skin, is excreted through the hair pockets (sweat glands) as ''sweda'' (sweat). The quantum of water is equal to ten ''anjalis''. After the digestion of food, ''rasa'' (or ''rasa dhatu'') is equal to nine ''anjalis'', ''rakta'' (blood) is eight ''anjalis'', seven ''anjalis'' is ''purisha'' (feces), six ''anjalis'' is ''shleshma'', five ''anjalis'' is ''pitta'', four ''anjalis'' is ''mutra'', three ''anjalis'' is ''vasa'', two ''anjalis'' is ''meda'', one ''anjali'' is ''majja'', half ''anjali'' is ''mastishka'', half ''anjali'' is ''shukra'' and half ''anjali'' is ''slaeshmic ojas''. This concludes the measurement of body constituents. [15]

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==== ''Panchamahabhautic'' (basic elemental) consideration of the body constituents ====

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=== ''Panchamahabhautic'' (basic elemental) consideration of the body constituents ===

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Thus, the key organizing/governing components of body have been described briefly. [16]

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==== Innumerability of the organic constituents of the body ====

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=== Innumerability of the organic constituents of the body ===

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The structures and components of body, if differentiated at micro level (''paramanu bheda''), are innumerable (''aparisankhyeya'') because of abundance (''atibahuta''), highly subtleness (''atisukshma''), and imperceptibility(''atindriya''). The conjoining or cell combination or unification (''samyoga'') and the split or cell division (''vibhaga'') of ''deha paramanu'' - both are caused by ''vayu'' and ''karmaswabhava''. [17]

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==== Importance of the knowledge of the organs and structures of the body ====

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=== Importance of the knowledge of the organs and structures of the body ===

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The body can be considered as an organization of organs and systems. The conjunction of all the organs within the body is known as ''sanga'' (attachment) and their detachment is ''apavarga'' (to go away). As such when the owner of the body sees himself detached from the material world and observes his own body as a detached observer, he is free from all passions, emotions and attachments with the creature comforts and the trappings of the material world, and is said to be on the path to salvation. In other words, when the cycle of ''sanyoga'' and ''vibhaga'', or unification and division, comes to an end, the holder (''pradhan'') of the body naturally finds ultimate salvation. [18]

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==== Summary ====

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=== Summary ===

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A truly wise person, one who knows of every aspect of the body, does not fall into the afflictions of ''doshas'' caused due to ignorance. Moreover, after knowing the secrets of life and after becoming free from the trappings of ''raga'' and ''dvesha'' (attachment and detachment), as well as after becoming ''nirdushta'' (fair, neutral, free from the qualities of ''raja'' and ''tama'') and ''sprasharahit'' (unflappable, calm), he becomes free from the cycle of birth and death and gains ultimate lasting peace.[20]

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==~~= ''~~Tattva Vimarsha~~'' /~~ Fundamental Principles===

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== Tattva Vimarsha (Fundamental Principles) ==

*The physician who knows the body as an organization of organs and systems, along with all their constituents and has knowledge of not only gross anatomy but of the cellular, sub cellular and deepest level of their function can manage diseases and prevent recurrence. This leads to a disease free status. One who knows of every aspect of the body, does not fall into the afflictions of ''doshas'' caused due to ignorance.

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*The basic ''panchabhautik'' composition of body constituents shall be considered while treating a disease.

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==~~= ''~~Vidhi Vimarsha~~'' /~~ Applied Inferences===

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== Vidhi Vimarsha (Applied Inferences) ==

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==== Special significance of skin in [[Ayurveda]] ====

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=== Special significance of skin in [[Ayurveda]] ===

The skin is the biggest organ of the body and makes the integumentary system, comprising of hair, nails etc. It constitutes 16% of body weight. It is a combined product of ectoderm as well as of mesoderm. Akin to the nervous system, epidermis is developed from the ectoderm, whereas dermis is derived from the mesoderm. The skin, from the standpoint of [[Ayurveda]], is the ''upadhatu'' of ''mamsa dhatu'', which may be because of their common germinal base. The muscles and dermis - both are organs of mesoblastic origin. Dermis is a well vascularized structure and is a very active organ. Epidermis has no blood vessels and only its basal layers get nourishment from the source of dermis next to it. The skin is also called ''mamsavaha srotas'' (Ch. Vi. 5/7) since the skin synthesises<ref>Elaine N. Marieb, Human Anatomy and Physiology, 6th edition, pearson Education, Inc. Ch 24.</ref> Vitamin D, a basic source for calcium. Calcium is assimilated and absorbed from the gut with the help of vitamin D. The physiology of action in the muscle is totally calcium dependent. This is why ''twak'' is considered to be the ''mula'' (root) of ''mamsavaha srotas''<ref> Guyton & Hall, textbook of medical Physiology, 10th edition, saunders, Philadelphia, Chapter 6. </ref>.

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Sushruta has also quoted that the body has six divisions. In the chapter ''Sharirasankhya Vyakarana'', he specially quotes that the ''garbha'' (embryo) is formed after fertilization of ovum with sperm, which is charged with ''chetana'' (consciousness) and in which ''vayu'' functions for division, ''teja'' functions for ''pachana, apa'' functions for ''kledana'' (moisture), ''prithvi'' functions for ''samhanana'' (compactness) and ''akasha'' functions for ''vivardhana'' (growth). Such a ''garbha'', when attains the development of organs and structures like ''hasta, pada, jihva, ghrana, karna, nitamba'' etc. then is called ''sharira''. That ''sharira'' is ''shadanga sharira''7, having four limbs (two upper limb and two lower limbs), fifth is the torso and the sixth is the head (Sushruta Sharira 5/2)[5]

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==== ''Asthi sharira''(description of bones) ====

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=== ''Asthi sharira''(description of bones) ===

To add more clarity in topographical knowledge, the bones as said by Charaka are presented in table.

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Charaka followed the vedic scriptures and rituals, as is evident from his works. Since touching or handling bones was considered inauspicious, he presumably did not verify and count the bones himself but only repeated whatever was quoted in the ''vedas''. In any case, we find at many places that he was very accurate in his assessment of the number of bones in various parts of the body, e.g. bones of ''prashtha bhag, griva bhag, hanu bhag, shroni bhag'' and ''urah'' (if cartilages are counted as bones). It is interesting to note that Charaka considered articular disc of the tempero mandibular joint an ''asthi'' (bone) and designated it ''hanumoolabandhana''.

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==== Number of bones in modern anatomy ====

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=== Number of bones in modern anatomy ===

In modern anatomy, the adult human body consists of 206 bones. Divided by different parts of the body, these come to

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Sushruta’s presentation on ''asthi sankhya'': Sushruta has presented the number of bones in the body on the basis of ''pratyaksha sharira'', and submitted that bones classified in five types (''kapal, ruchaka, taruna, valaya, nalaka''), and per him, these are 300 in number. Because teeth are considered ''ruchakasthi'' and cartilages are considered ''tarunasthi'', these are counted as bones<ref>Ghanekar, Sushruta Samhita, Sharira Sthan, 2012 edition, Meharchand Laxmandas Publications, New Delhi, 5/22 & 5/17.</ref>, and thus total up to 300 in number (Sushruta Sharira 5/17). On subdividing, these bones are 120 in the extremities (30 in each), 117 in the pelvis region, the sides, back and the chest, and 63 in the region in and above the neck.

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==== Major difference between Charaka and Sushruta on the topic of bones ====

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=== Major difference between Charaka and Sushruta on the topic of bones ===

#Charaka was a ''vedavadi'' whereas Sushruta was not, he was a ''shalya shastri'' (surgeon), and hence Charaka has not given any classification of bones, while Sushruta has.

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*Knowledge of anatomy on the one side is an essential requisite for a physician on the other side it is also important for a common people for enjoying a good lifestyle. Normally a person with the knowledge of constituents of the body is found different and enlightened in comparison with others. This is the actual theme behind the composition of this quote by Charaka. [20]

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==== ''Koshthanga'' ====

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=== ''Koshthanga'' ===

''Koshthanga sharira'' presented by Charaka is an exclusive presentation, based on his own ideas and medical values. However he maintained that organs included should be located in the cavities of the trunk specifying to ''koshtha'', just like the clubbing of visceral organs in modern anatomy for practical study. It does not match with Sushruta’s presentation. Among presented fifteen ''koshthangas'' controversial entities are ''nabhi, kloma, pakvashaya'' and ''vapavahan''. For ''nabhi'' opinions available so far are all centered with umbilicus, which is not appropriate because umbilicus is on the body wall it is not located in the ''koshtha''. Mesentery may be most suitable organ to be taken for ''nabhi''. Pancreas having medical relevance related with the symptom of polydipsia seems to be most suitable to be referred for ''kloma'' particularly under Charaka’s ''koshthanga''. Though it is the part of large intestine (''sthulantra'') but caecum is an important structure and a visceral organ, it should be taken for ''pakvashaya''. Some scholars have correlated duodenum with ''pakvashaya'' which is not authentic any way as it does not hold digested food, its function is to deal with likely undigested food (chyme). No doubt ''vapavahana'' as referred by Chakrapani is a ''tailvartika'' but omentum does not fit completely with the description of ''vapavahana''. This is also denied by Prof. V.J. Thakkar<ref> Thakkar V.J., Purusha Vichaya, A. H. Publishers, Gujarat Ayurved University, Jamnagar, India </ref>. He has referred lacteals to be taken for it. Lacteals are also not the better option. Why not thoracic duct because it is found in singular number? As such thoracic duct is recommended here in this account to be taken for ''vapavahana''.

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=== References ===

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== References ==

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