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Sharira Vichaya Sharira (view source)

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{{#seo:

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|title=Sharira Vichaya Sharira

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|titlemode=append

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|keywords=sharira vichaya, dhatu, foetal growth, foetal development, factors affecting strength, lifespan, timely death, pre-term death

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|description=Sharira Sthana Chapter 6. Analytical study of the Human body

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}}

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<big>'''Sharira Sthana Chapter 6. Analytical study of the Human body '''</big>

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

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अथातः शरीरविचयं शारीरं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

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athātaḥ śarīravicayaṁ śārīraṁ vyākhyāsyāmaḥ||1||

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iti ha smAha bhagavAnAtreyaH||2||

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</div></div>

We shall now explain the chapter on the Analytical Study of the Body. This kind of analytical body of knowledge facilitates the understanding of human physiology. Thus said Lord Atreya. [1-2]

==== Advantages of analytical knowledge of body ====

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शरीरविचयः शरीरोपकारार्थमिष्यते|

ज्ञात्वा हि शरीरतत्त्वं शरीरोपकारकरेषु भावेषु ज्ञानमुत्पद्यते|

तस्माच्छरीरविचयं प्रशंसन्ति कुशलाः||३||

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śarīravicayaḥ śarīrōpakārārthamiṣyatē|

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j~jAtvA hi sharIratattvaM sharIropakArakareShu bhAveShu j~jAnamutpadyate|

tasmAccharIravicayaM prashaMsanti kushalAH||3||

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</div></div>

Gaining this analytical knowledge of the human body helps in improving the well-being of the individual. Only after gaining such knowledge of the body, one can know the factors that are healthy and unhealthy. Hence, the analytical knowledge of the body is advocated by the experts. [3]

==== Definition of ''sharira'' and disequilibrium in body elements ====

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तत्र शरीरं नाम चेतनाधिष्ठानभूतं पञ्चमहाभूतविकारसमुदायात्मकं समयोगवाहि |

यदा ह्यस्मिञ् शरीरे धातवो वैषम्यमापद्यन्ते तदा क्लेशं विनाशं वा प्राप्नोति|

वैषम्यगमनं हि पुनर्धातूनां वृध्दिह्रासगमनमकार्त्स्न्येन प्रकृत्या च||४||

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tatra śarīraṁ nāma cētanādhiṣṭhānabhūtaṁ pañcamahābhūtavikārasamudāyātmakaṁ samayōgavāhi [1] |

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yadA hyasmi~j sharIre dhAtavo vaiShamyamApadyante tadA kleshaM vinAshaM vA prApnoti|

vaiShamyagamanaM hi punardhAtUnAM vRuddhihrAsagamanamakArtsnyena prakRutyA ca||4||

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</div></div>

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The body is defined as the site of manifestation of ''chetana'' (consciousness) and a union of factors derived from the five ''mahabhuta'' in a specific proportion that maintains equilibrium. When the relative proportions of these ''dhatus'' become inappropriate, then there is either discomfort or destruction of the body. The change in the relative proportion of the ''dhatu'' is either in terms of aggravation or diminution, either partially or completely. [4]

</div>

==== Factors responsible for increase and decrease of body elements ====

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यौगपद्येन तु विरोधिनां धातूनां वृध्दिह्रासौ भवतः|

यध्दि यस्य धातोर्वृध्दिकरं तत्ततो विपरीतगुणस्य धातोः प्रत्यवायकरं सम्पद्यते||५||

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yaugapadyēna tu virōdhināṁ dhātūnāṁ vr̥ddhihrāsau bhavataḥ|

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yaugapadyena tu virodhinAM dhAtUnAM vRuddhihrAsau bhavataH|

yaddhi yasya dhAtorvRuddhikaraM tattato viparItaguNasya dhAtoH pratyavAyakaraM sampadyate||5||

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</div></div>

''Dhatus'' with mutually opposing properties simultaneously undergo increase and decrease. A factor which increases a particular ''dhatu'' can prove antagonist for the other ''dhatu'' of opposing properties.[5]

==== Objective of therapy ====

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तदेव तस्माद्भेषजं सम्यगवचार्यमाणं युगपन्न्यूनातिरिक्तानां धातूनां साम्यकरं भवति, अधिकमपकर्षतिन्यूनमाप्याययति||६||

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tadēva tasmādbhēṣajaṁ samyagavacāryamāṇaṁ yugapannyūnātiriktānāṁ dhātūnāṁ sāmyakaraṁ bhavati, adhikamapakarṣati nyūnamāpyāyayati||6||

tadeva tasmAdbheShajaM samyagavacAryamANaM yugapannyUnAtiriktAnAM dhAtUnAM sAmyakaraM bhavati, adhikamapakarShati nyUnamApyAyayati||6||

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</div></div>

Therefore medical therapies, when properly administered simultaneously, bring both the reduced and increased ''dhatus'' to their normal states by reducing the increased ones and increasing the diminished ones.[6]

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एतावदेव हि भैषज्यप्रयोगे फलमिष्टं स्वस्थवृत्तानुष्ठाने च यावध्दातूनां साम्यं स्यात्|

स्वस्था ह्यपि धातूनां साम्यानुग्रहार्थमेव कुशला रसगुणानाहारविकारांश्च पर्यायेणेच्छन्त्युपयोक्तुं सात्म्यसमाज्ञातान्;एकप्रकारभूयिष्ठांश्चोपयुञ्जानास्तद्विपरीतकरसमाज्ञातया चेष्टया सममिच्छन्ति कर्तुम्||७|

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ētāvadēva hi bhaiṣajyaprayōgē phalamiṣṭaṁ svasthavr̥ttānuṣṭhānē ca yāvaddhātūnāṁ sāmyaṁ syāt|

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etAvadeva hi bhaiShajyaprayoge phalamiShTaM svasthavRuttAnuShThAne ca yAvaddhAtUnAM sAmyaM syAt|

svasthA hyapi dhAtUnAM sAmyAnugrahArthameva kushalA rasaguNAnAhAravikArAMshca paryAyeNecchantyupayoktuM sAtmyasamAj~jAtAn;ekaprakArabhUyiShThAMshcopayu~jjAnAstadviparItakarasamAj~jAtayA ceShTayA samamicchanti kartum||7||

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</div></div>

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While administering medicines and also while following regimens for the maintenance of health, the ultimate aim should be to balance the ''dhatus''. Even healthy persons should use the food with different ''rasa'' and ''guna'' alternately so as to maintain the equilibrium of ''dhatus''. After taking the food dominated by a particular attribute, it is desirable to neutralize its effects with regimens that have opposing attributes. [7]

</div>

==== Guidelines for sustaining equilibrium ====

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देशकालात्मगुणविपरीतानां हि कर्मणामाहारविकाराणां च क्रियोपयोगः सम्यक्, सर्वातियोगसन्धारणम्,असन्धारणमुदीर्णानां च गतिमतां, साहसानां च वर्जनं, स्वस्थवृत्तमेतावध्दातूनां साम्यानुग्रहार्थमुपदिश्यते||८||

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dēśakālātmaguṇaviparītānāṁ hi karmaṇāmāhāravikārāṇāṁ ca kriyōpayōgaḥ samyak, sarvātiyōgasandhāraṇam, asandhāraṇamudīrṇānāṁ ca gatimatāṁ,sāhasānāṁ ca varjanaṁ, svasthavr̥ttamētāvaddhātūnāṁ sāmyānugrahārthamupadiśyatē||8||

deshakAlAtmaguNaviparItAnAM hi karmaNAmAhAravikArANAM ca kriyopayogaH [5] samyak, sarvAtiyogasandhAraNam, asandhAraNamudIrNAnAM ca gatimatAM,sAhasAnAM ca varjanaM, svasthavRuttametAvaddhAtUnAM sAmyAnugrahArthamupadishyate||8||

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</div></div>

For the maintenance of the equilibrium of ''dhatus'', one should follow proper activities and diet having properties opposite to the geographical condition, season and physical constitution of the individual; one should observe proper utilization of (physical and mental) capabilities as well as of available resources like time; One should avoid excess utilization of anything; one should not suppress manifested natural urges and should also avoid working beyond one’s capacity. [8]

==== Increase and decrease in body elements ====

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धातवः पुनः शारीराः समानगुणैः समानगुणभूयिष्ठैर्वाऽप्याहारविकारैरभ्यस्यमानैर्वृध्दिं प्राप्नुवन्ति, ह्रासं तुविपरीतगुणैर्विपरीतगुणभूयिष्ठैर्वाऽप्याहारैरभ्यस्यमानैः||९||

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dhātavaḥ punaḥ śārīrāḥ samānaguṇaiḥ samānaguṇabhūyiṣṭhairvā'pyāhāravikārairabhyasyamānairvr̥ddhiṁ prāpnuvanti,hrāsaṁ tu viparītaguṇairviparītaguṇabhūyiṣṭhairvā'pyāhārairabhyasyamānaiḥ||9||

dhAtavaH punaH shArIrAH samAnaguNaiH samAnaguNabhUyiShThairvA~apyAhAravikArairabhyasyamAnairvRuddhiM prApnuvanti, hrAsaM tuviparItaguNairviparItaguNabhUyiShThairvA~apyAhArairabhyasyamAnaiH||9||

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</div></div>

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''Dhatus'' get increased by the habitual use of food preparations which are either of similar attributes or are dominated by such attributes. Habitual use of food having opposite qualities or having elements that are predominantly of opposing qualities reduces the ''dhatus''. [9]

</div>

==== Attributes ====

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तत्रेमे शरीरधातुगुणाः संख्यासामर्थ्यकराः; तद्यथा-गुरुलघुशीतोष्णस्निग्धरूक्षमन्दतीक्ष्णस्थिरसरमृदुकठिनविशदपिच्छिलश्लक्ष्णखरसूक्ष्मस्थूलसान्द्रद्रवाः|

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एवमेव सर्वधातुगुणानां सामान्ययोगाद्वृध्दि:, विपर्ययादध्द्रासः|

तस्मान्मांसमाप्याय्यते मांसेन भूयस्तरमन्येभ्यः शरीरधातुभ्यः, तथा लोहितं लोहितेन, मेदो मेदसा, वसा वसया, अस्थितरुणास्थ्ना, मज्जा मज्ज्ञा, शुक्रं शुक्रेण, गर्भस्त्वामगर्भेण||१०||

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tatrēmē śarīradhātuguṇāḥ saṅkhyāsāmarthyakarāḥ; tadyathā-gurulaghuśītōṣṇasnigdharūkṣamandatīkṣṇasthirasaramr̥dukaṭhinaviśadapicchilaślakṣṇakharasūkṣmasthūlasāndradravāḥ|

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evameva sarvadhAtuguNAnAM sAmAnyayogAdvRuddhiH, viparyayAddhrAsaH|

tasmAnmAMsamApyAyyate mAMsena bhUyastaramanyebhyaH sharIradhAtubhyaH, tathA lohitaM lohitena, medo medasA, vasA vasayA, asthi taruNAsthnA, majjAmajj~jA, shukraM shukreNa, garbhastvAmagarbheNa||10||

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</div></div>

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''Guru, laghu, sheeta, ushna, snigdha, ruksha, manda, tikshna, sthira, sara, mridu, kathina, vishada, picchila, shlakshna, khara, sukshma,'' ''sthula, sandra and drava'' - these are the twenty attributes of bodily ''dhatu'' that increase or decrease. For example, the habitual use of ''guru'' food preparations cause an increase in ''dhatu'' among them that are ''guru'' whilst reducing the ''laghu dhatu''. Conversely, the use of ''laghu'' (food preparations) cause the ''dhatu'' that are ''laghu'' to get increased whilst reducing the ''guru dhatu''.

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</div>

==== Management of disequilibrium of body elements ====

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यत्र त्वेवंलक्षणेन सामान्येन सामान्यवतामाहारविकाराणामसान्निध्यं स्यात्, सन्निहितानां वाऽप्ययुक्तत्वान्नोपयोगो घृणित्वादन्यस्माद्वा कारणात्, स च धातुरभिवर्धयितव्यः स्यात्, तस्य ये समानगुणाः स्युराहारविकारा

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एवमन्येषामपि शरीरधातूनां सामान्यविपर्ययाभ्यां वृध्दिह्रासौ यथाकालं कार्यौ|

इति सर्वधातूनामेकैकशोऽतिदेशतश्च वृध्दिह्रासकराणि व्याख्यातानि भवन्ति||११||

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yatra tvēvaṁlakṣaṇēna sāmānyēna sāmānyavatāmāhāravikārāṇāmasānnidhyaṁ syāt, sannihitānāṁvā'pyayuktatvānnōpayōgō ghr̥ṇitvādanyasmādvā kāraṇāt, sa ca dhāturabhivardhayitavyaḥ syāt, tasya yē samānaguṇāḥsyurāhāravikārā asēvyāśca, tatra samānaguṇabhūyiṣṭhānāmanyaprakr̥tīnāmapyāhāravikārāṇāmupayōgaḥ syāt|

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evamanyeShAmapi sharIradhAtUnAM sAmAnyaviparyayAbhyAM vRuddhihrAsau yathAkAlaM kAryau|

iti sarvadhAtUnAmekaikasho~atideshatashca vRuddhihrAsakarANi vyAkhyAtAni bhavanti||11||

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</div></div>

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If a particular ''dhatu'' is to be increased and the dietary articles with similar properties cannot be consumed because of their non-availability or even if available they cannot be used because of unsuitability, intolerable nature or any other cause, then food preparations of different nature having the predominance of the attributes of the ''dhatu'' (that needs to be enhanced) should be used. Here are some examples to illustrate this. When there is a deficiency of ''shukra'', milk, ghee and other such substances known to be ''madhura'' (sweet), ''snigdha''(unctuous), and ''sheeta''(cold) should be administered. In case of diminution of ''mutra'', sugarcane juice, ''varuni'' type of wine, ''manda'' (thin gruel), liquid food articles and substances having ''madhura, lavana'',and ''amla'' tastes and sticky nature should be administered. For diminution of ''purisha'' (feces), ''kulmasha, masha, kuskund'' (mushrooms), ''ajamadhya'' (meat of abdomen and trunk of goat), ''yava, shaka'' (leafy vegetables), and ''dhanyamla'' (sour rice gruel) should be given. The diminution of ''vata'' should be treated with substances having ''katu, tikta,'' and ''kashaya'' tastes, and ''ruksha, laghu'' and ''sheeta'' properties. In case of diminution of ''pitta'', substances having ''amla, lavana, katu'' tastes, and ''ushna'' and ''tikshna'' properties should be administered whereas for diminution of ''vata,'' substances having ''madhura'' taste, and ''snigdha,'' ''guru, sandra'' and ''picchila'' properties should be administered. The activities which would increase these ''dhatu'' should also be followed. Similarly other ''dhatu'' should also be either increased or decreased by the administration of similar and dissimilar substances respectively in appropriate time.

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</div>

==== Factors responsible for growth ====

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कार्त्स्न्येन शरीरवृध्दिकरास्त्विमे भावा भवन्ति; तद्यथा- कालयोगः, स्वभावसंसिध्दि:, आहारसौष्ठवम्,अविघातश्चेति||१२||

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kārtsnyēna śarīravr̥ddhikarāstvimē bhāvā bhavanti; tadyathā- kālayōgaḥ, svabhāvasaṁsiddhiḥ, āhārasauṣṭhavam,avighātaścēti||12||

kArtsnyena sharIravRuddhikarAstvime bhAvA bhavanti; tadyathA- kAlayogaH, svabhAvasaMsiddhiH, AhArasauShThavam, avighAtashceti||12||

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</div></div>

Overall, the following factors are responsible for the growth of the body:

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==== Factors responsible for strength ====

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बलवृध्दिकरास्त्विमे भावा भवन्ति|

तद्यथा- बलवत्पुरुषे देशे जन्म बलवत्पुरुषे काले च, सुखश्च कालयोगः, बीजक्षेत्रगुणसंपच्च, आहारसंपच्च, शरीरसंपच्च,सात्म्यसंपच्च, सत्त्वसंपच्च, स्वभावसंसिध्दिश्च, यौवनं च, कर्म च, संहर्षश्चेति||१३||

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balavr̥ddhikarāstvimē bhāvā bhavanti|

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balavRuddhikarAstvime bhAvA bhavanti|

tadyathA- balavatpuruShe deshe janma balavatpuruShe kAle ca, sukhashca kAlayogaH, bIjakShetraguNasampacca, AhArasampacca, sharIrasampacca,sAtmyasampacca, sattvasampacca, svabhAvasaMsiddhishca, yauvanaM ca, karma ca, saMharShashceti||13||

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</div></div>

The following factors are responsible for enhancing strength:

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==== Factors responsible for transformation of food ====

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आहारपरिणामकरास्त्विमे भावा भवन्ति|

तद्यथा- ऊष्मा, वायुः, क्लेदः, स्नेहः, कालः, समयोगश्चेति ||१४||

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āhārapariṇāmakarāstvimē bhāvā bhavanti|

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AhArapariNAmakarAstvime bhAvA bhavanti|

tadyathA- UShmA, vAyuH, kledaH, snehaH, kAlaH, samayogashceti ||14||

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</div></div>

Factors responsible for transformation (digestion, assimilation and metabolism) of food are ''ushma, vayu, kleda, sneha, kala'' (time required for digestion) and ''samayoga'' (appropriate administration). [14]

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तत्र तु खल्वेषामूष्मादीनामाहारपरिणामकराणां भावानामिमे कर्मविशेषा भवन्ति|

तद्यथा- ऊष्मा पचति, वायुरपकर्षति, क्लेदः शैथिल्यमापादयति, स्नेहो मार्दवं जनयति, कालः पर्याप्तिमभिनिर्वर्तयति,समयोगस्त्वेषां परिणामधातुसाम्यकरः सम्पद्यते||१५||

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tatra tu khalvēṣāmūṣmādīnāmāhārapariṇāmakarāṇāṁ bhāvānāmimē karmaviśēṣā bhavanti|

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tatra tu khalveShAmUShmAdInAmAhArapariNAmakarANAM bhAvAnAmime karmavisheShA bhavanti|

tadyathA- UShmA pacati, vAyurapakarShati, kledaH shaithilyamApAdayati, sneho mArdavaM janayati, kAlaH paryAptimabhinirvartayati, samayogastveShAMpariNAmadhAtusAmyakaraH sampadyate||15||

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</div></div>

Factors that are responsible for transformation (digestion, assimilation and metabolism) of food (mentioned in the preceding verse), perform the following specific actions:

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#''Kala'' indicates duration which is required to complete the digestion

#Appropriate administration of food brings about equilibrium of ''dhatu''. [15]

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परिणमतस्त्वाहारस्य गुणाः शरीरगुणभावमापद्यन्ते यथास्वमविरुध्दा: ; विरुध्दाश्च विहन्युर्विहताश्च विरोधिभिःशरीरम्||१६||

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pariṇamatastvāhārasya guṇāḥ śarīraguṇabhāvamāpadyantē yathāsvamaviruddhāḥ; viruddhāśca vihanyurvihatāścavirōdhibhiḥ śarīram||16||

pariNamatastvAhArasya [17] guNAH sharIraguNabhAvamApadyante yathAsvamaviruddhAH; viruddhAshca vihanyurvihatAshca virodhibhiH sharIram||16||

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</div></div>

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The attributes of the food ingredients assume the attributes of (or become homologous with) the tissue elements of the body during the process of transformation. These are not contradictory in nature. Whereas when they are contradictory, the properties of one act against the other resulting in the destruction of the body.[16]

</div>

==== Categories of attributes ====

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शरीरगुणाः पुनर्व्दिविधाः संग्र्हेण- मलभूताः, प्रसादभूताश्च|

तत्र मलभूतास्ते ये शरीरस्याबाधकराः स्युः|

तद्यथा- शरीरच्छिद्रेषूपदेहाः पृथग्जन्मानो बहिर्मुखाः, परिपक्वाश्च धातवः, प्रकुपिताश्च वातपित्तश्लेष्माणः, ये चान्येऽपिकेचिच्छरीरे तिष्ठन्तो भावाः शरीरस्योपघातायोपपद्यन्ते, सर्वांस्तान्मले संचक्ष्महे; इतरांस्तु प्रसादे , गुर्वादींश्चद्रवान्तान् गुणभेदेन, रसादींश्च शुक्रान्तान् द्रव्यभेदेन||१७||

+

śarīraguṇāḥ [18] punardvividhāḥ saṅgrahēṇa- malabhūtāḥ, prasādabhūtāśca|

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tatra malabhUtAste ye sharIrasyAbAdhakarAH syuH|

tadyathA- sharIracchidreShUpadehAH pRuthagjanmAno bahirmukhAH, paripakvAshca dhAtavaH, prakupitAshca vAtapittashleShmANaH, ye cAnye~api keciccharIretiShThanto bhAvAH sharIrasyopaghAtAyopapadyante, sarvAMstAnmale sa~jcakShmahe; itarAMstu prasAde , gurvAdIMshca dravAntAn guNabhedena,rasAdIMshca shukrAntAn dravyabhedena||17||

+

</div></div>

+

The attributes of the body are of two categories viz. ''prasada'' (nourishing factors) and ''mala'' (body wastes). Of these, the body wastes afflict the body with pain. These impurities stick to the various orifices inside the body. These are either ''paripakva dhatu'' (mature tissue elements of the body) or vitiated ''vata, pitta'' and ''kapha doshas'' which while existing in the body cause its destruction.

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All the remaining are ''prasada'' (building blocks). Further, they are classified into twenty categories on the basis of their ''guna'' (attributes), beginning with ''gurutva'' and ending with ''dravatva'' and also seven types of tissues (''dravya bheda''), beginning with ''rasa'' and ending with ''shukra''. [17]

</div>

+

+

तेषां सर्वेषामेव वातपित्तश्लेष्माणो दुष्टा दूषयितारो भवन्ति, दोषस्वभावात्|

वातादीनां पुनर्धात्वन्तरे कालान्तरे प्रदुष्टानां विविधाशितपीतीयेऽध्याये विज्ञानान्युक्तानि|

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प्रकृतिभूतानां तु खलु वातादीनां फलमारोग्यम्|

तस्मादेषां प्रकृतिभावे प्रयतितव्यं बुध्दिमद्भ्दिरिति||१८||

+

tēṣāṁ sarvēṣāmēva vātapittaślēṣmāṇō duṣṭā dūṣayitārō bhavanti, dōṣasvabhāvāt|

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prakRutibhUtAnAM tu khalu vAtAdInAM phalamArogyam|

tasmAdeShAM prakRutibhAve prayatitavyaM buddhimadbhiriti||18||

+

</div></div>

+

Of all these, the three ''doshas'' are, by their very nature, vitiators that, when vitiated (by extraneous factors), vitiate other (''doshas'' and ''dhatus'') in the body. Signs and symptoms of the vitiation of various ''dhatus'' in different times have already been described (Cha.Su 28). Such are the manifestations of the vitiated ''dosha'' when they come in contact with the tissue elements of the body. When in normal state, the ''doshas'' maintain the health of the individual. Hence, the wise man should try to keep them in normal state. [18]

</div>

+

+

भवति चात्र-

शरीरं सर्वथा सर्वं सर्वदा वेद यो भिषक्|

आयुर्वेदं स कार्त्स्न्येन वेद लोकसुखप्रदम्||१९||

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bhavati cātra-

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sharIraM sarvathA sarvaM sarvadA veda yo bhiShak|

[[Ayurveda]]M sa kArtsnyena veda lokasukhapradam||19||

+

</div></div>

The physician who is always well versed with the various aspects of the entire body is highly proficient in [[Ayurveda]], and therefore can bring about happiness to the universe. [19]

==== Questions by Agnivesha ====

+

एवंवादिनं भगवन्तमात्रेयमग्निवेश उवाच श्रुतमेतद्यदुक्तं भगवता शरीराधिकारे वचः|

किन्नु खलु गर्भस्याङ्गं पूर्वमभिनिर्वर्तते कुक्षौ, कुतो मुखः कथं चान्तर्गतस्तिष्ठति, किमाहारश्च वर्तयति, कथम्भूतश्चनिष्क्रामति, कैश्चायमाहारोपचारैर्जातः सद्यो हन्यते, कैरव्याधिरभिवर्धते, किं चास्य देवादिप्रकोपनिमित्ता विकाराःसम्भवन्ति आहोस्विन्न, किंचास्य कालाकालमृत्य्वोर्भावाभावयोर्भगवानध्यवस्यति, किंचास्य परमायुः, कानि चास्यपरमायुषो निमित्तानीति||२०||

+

ēvaṁvādinaṁ bhagavantamātrēyamagnivēśa uvāca śrutamētadyaduktaṁ bhagavatā śarīrādhikārē vacaḥ|

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evaMvAdinaM bhagavantamAtreyamagnivesha uvAca shrutametadyaduktaM bhagavatA sharIrAdhikAre vacaH|

kinnu khalu garbhasyA~ggaM pUrvamabhinirvartate kukShau, kuto mukhaH kathaM cAntargatastiShThati, kimAhArashca vartayati, kathambhUtashca niShkrAmati,kaishcAyamAhAropacArairjAtaH sadyo hanyate, kairavyAdhirabhivardhate, ki~jcAsya devAdiprakopanimittA vikArAH sambhavanti Ahosvinna, ki~jcAsyakAlAkAlamRutyvorbhAvAbhAvayorbhagavAnadhyavasyati, ki~jcAsya paramAyuH, kAni cAsya paramAyuSho nimittAnIti||20||

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</div></div>

After listening to the above deliberations by Lord Atreya, Agnivesha said, “Now we would like to hear the following:

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==== Different views regarding origin of foetus ====

+

तमेवमुक्तवन्तमग्निवेशं भगवान् पुनर्वसुरात्रेय उवाच- पूर्वमुक्तमेतद्गर्भावक्रान्तौ यथाऽयमभिनिर्वर्तते कुक्षौ, यच्चास्य यदासंतिष्ठतेऽङ्गजातम्|

विप्रतिवादास्त्वत्र बहुविधाः सूत्रकृतामृषीणां सन्ति सर्वेषां; तानपि निबोधोच्यमानान्- शिरः पूर्वमभिनिर्वर्तते कुक्षावितिकुमारशिरा भरव्दाजः पश्यति, सर्वेन्द्रियाणां तदधिष्ठानमिति कृत्वा; हृदयमिति काङ्कायनो बाह्लीकभिषक्,चेतनाधिष्ठानत्वात्; नाभिरिति भद्रकाप्यः, आहारागम इति कृत्वा; पक्वाशयगुदमिति भद्रशौनकः, मारुताधिष्ठानत्वात्;हस्तपादमिति बडिशः, तत्करणत्वात् पुरुषस्य; इन्द्रियाणीति जनको वैदेहः, तान्यस्य बुध्द्याधिष्ठानानीति कृत्वा;परोक्षत्वादचिन्त्यमिति मारीचिः कश्यपः; सर्वाङ्गाभिनिर्वृत्तिर्युगपदिति धन्वन्तरिः; तदुपपन्नं, सर्वाङ्गानांतुल्यकालाभिनिर्वृत्तत्वाध्दृदयप्रभृतीनाम्|

सर्वाङ्गानां ह्यस्य हृदयं मूलमधिष्ठानं च केषाञ्चिद्भावानाम्, नच तस्मात् पूर्वाभिनिर्वृत्तिरेषां; तस्माध्दृदयप्रभृतीनां सर्वाङ्गानां तुल्यकालाभिनिर्वृत्तिः, सर्वे भावा ह्यन्योन्यप्रतिबध्दा:; तस्माद्यथाभूतदर्शनं साधु||२१||

+

tamēvamuktavantamagnivēśaṁ bhagavān punarvasurātrēya uvāca- pūrvamuktamētadgarbhāvakrāntauyathā'yamabhinirvartatē kukṣau, yaccāsya yadā santiṣṭhatē'ṅgajātam|

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viprativAdAstvatra bahuvidhAH sUtrakRutAmRuShINAM santi sarveShAM; tAnapi nibodhocyamAnAn- shiraH pUrvamabhinirvartate kukShAviti kumArashirAbharadvAjaH pashyati, sarvendriyANAM tadadhiShThAnamiti kRutvA; hRudayamiti kA~gkAyano bAhlIkabhiShak, cetanAdhiShThAnatvAt; nAbhiriti bhadrakApyaH,AhArAgama iti kRutvA; pakvAshayagudamiti bhadrashaunakaH, mArutAdhiShThAnatvAt; hastapAdamiti baDishaH, tatkaraNatvAt puruShasya; indriyANIti janakovaidehaH, tAnyasya buddhyadhiShThAnAnIti kRutvA; parokShatvAdacintyamiti mArIciH kashyapaH; sarvA~ggAbhinirvRuttiryugapaditi dhanvantariH; tadupapannaM,sarvA~ggAnAM tulyakAlAbhinirvRuttatvAddhRudayaprabhRutInAm|

sarvA~ggAnAM hyasya hRudayaM mUlamadhiShThAnaM ca keShA~jcidbhAvAnAm, naca tasmAt pUrvAbhinirvRuttireShAM; tasmAddhRudayaprabhRutInAM sarvA~ggAnAM tulyakAlAbhinirvRuttiH, sarve bhAvA hyanyonyapratibaddhAH; tasmAdyathAbhUtadarshanaM sAdhu||21||

+

</div></div>

+

Lord Atreya’s reply to Agnivesha is already well described in the fourth chapter of the [[Sharira Sthana]] dealing with the formation of embryo, detailing the manner in which the foetus is formed in the uterus of the mother and the mode of manifestation of its various organs. However, there are various controversies on this subject, which are listed below:

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</div>

==== Position of foetus ====

+

गर्भस्तु खलु मातुः पृष्ठाभिमुख ऊर्ध्वशिराः सङ्कुच्याङ्गान्यास्तेऽन्तःकुक्षौ ||२२||

+

+

garbhastu khalu mātuḥ pr̥ṣṭhābhimukha ūrdhvaśirāḥ saṅkucyāṅgānyāstē'ntaḥkukṣau ||22||

+

garbhastu khalu mAtuH pRuShThAbhimukha UrdhvashirAH sa~gkucyA~ggAnyAste~antaHkukShau ||22||

+

</div></div>

The foetus lies in the uterus with its face towards the back of the mother, head upwards and the limbs folded. [22]

+

व्यपगतपिपासाबुभुक्षस्तु खलु गर्भः परतन्त्रवृत्तिर्मातरमाश्रित्य वर्तयत्युपस्नेहोपस्वेदाभ्यां गर्भाशये सदसभ्दूताङ्गावयवः,तदनन्तरं ह्यस्य कश्चिल्लोमकूपायनैरुपस्नेहः कश्चिन्नाभिनाड्ययनैः|

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स्त्रिया ह्यापन्नगर्भायास्त्रिधा रसः प्रतिपद्यते- स्वशरीरपुष्टये, स्तन्याय, गर्भवृध्दये च|

स तेनाहारेणोपष्टब्धः (परतन्त्रवृत्तिर्मातरमाश्रित्य ) वर्तयत्यन्तर्गतः||२३||

+

vyapagatapipāsābubhukṣastu khalu garbhaḥ paratantravr̥ttirmātaramāśritya vartayatyupasnēhōpasvēdābhyāṁgarbhāśayē sadasadbhūtāṅgāvayavaḥ, tadanantaraṁ hyasya kaścillōmakūpāyanairupasnēhaḥ kaścinnābhināḍyayanaiḥ|

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striyA hyApannagarbhAyAstridhA rasaH pratipadyate- svasharIrapuShTaye, stanyAya, garbhavRuddhaye ca|

sa tenAhAreNopaShTabdhaH (paratantravRuttirmAtaramAshritya) vartayatyantargataH||23||

+

</div></div>

+

The foetus is free from thirst and hunger. It is dependent upon the mother for all its activities. Its manifested and non-manifested organs get nourishment by the process of ''upasneha'' (perfusion) and ''upasweda'' (thermal regulation). It gets nourishment by the process of perfusion- sometimes through the hair follicles and sometimes through the umbilical cord. The umbilical cord of the fetus is attached to the umbilicus on one end and the placenta on the other end. The placenta is in turn connected with the heart (circulatory system) of the mother. The heart of the mother floods the placenta (with nourishment) through the pulsating vessels. This ''rasa'' (nutritive fluid) promotes strength and complexion of the fetus as it is composed of material having all six ''rasa'' (tastes).

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Being supported by that food, the foetus that is dependent upon the mother keeps living inside (the uterus). [23]

</div>

+

+

स चोपस्थितकाले जन्मनि प्रसूतिमारुतयोगात् परिवृत्त्यावाक् शिरा निष्क्रामत्यपत्यपथेन, एषा प्रकृतिः, विकृतिःपुनरतोऽन्यथा|

परं त्वतः स्वतन्त्रवृत्तिर्भवति||२४||

+

sa cōpasthitakālē janmani prasūtimārutayōgāt parivr̥ttyāvākśirā niṣkrāmatyapatyapathēna, ēṣā prakr̥tiḥ, vikr̥tiḥpunaratō'nyathā|

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sa copasthitakAle janmani prasUtimArutayogAt parivRuttyAvAkshirA niShkrAmatyapatyapathena, eShA prakRutiH, vikRutiH punarato~anyathA|

paraM tvataH svatantravRuttirbhavati||24||

+

</div></div>

During a normal labor, the fetus turns its head downwards by virtue of the ''prasuti maruta'' (''vayu'', which regulates the process of delivery) and gets delivered through the vaginal path. Any deviation in this process constitutes abnormality. After delivery, the child starts behaving independently. [24]

+

तस्याहारोपचारौ जातिसूत्रीयोपदिष्टावविकारकरौ चाभिवृध्दिकरौ भवतः||२५||

ताभ्यामेव च विषमसेविताभ्यां जातः सद्य उपहन्यते तरुरिवाचिरव्यपरोपितो वातातपाभ्यामप्रतिष्ठितमूलः||२६||

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tasyāhārōpacārau jātisūtrīyōpadiṣṭāvavikārakarau cābhivr̥ddhikarau bhavataḥ||25||

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tAbhyAmeva ca viShamasevitAbhyAM jAtaH sadya upahanyate tarurivAciravyaparopito vAtAtapAbhyAmapratiShThitamUlaH||26||

+

</div></div>

The diet and regimen mentioned in the eighth chapter of this section, if adopted, promotes the growth of fetus without causing any disorder.

The same diet and regimens inappropriately administered might destroy the fetus immediately after birth as the wind and sun destroy a newly planted tree whose roots are not yet firmly established. [25-26]

+

आप्तोपदेशादद्भुतरूपदर्शनात् समुत्थानलिङ्गचिकित्सितविशेषाच्चादोषप्रकोपानुरूपा देवादिप्रकोपनिमित्ता विकाराःसमुपलभ्यन्ते||२७||

+

āptōpadēśādadbhutarūpadarśanāt samutthānaliṅgacikitsitaviśēṣāccādōṣaprakōpānurūpā dēvādiprakōpanimittā vikārāḥsamupalabhyantē||27||

AptopadeshAdadbhutarUpadarshanAt samutthAnali~ggacikitsitavisheShAccAdoShaprakopAnurUpA devAdiprakopanimittA vikArAH samupalabhyante||27||

+

</div></div>

The displeasure of the Gods (supernatural powers) can also cause diseases and this can be established with the following evidence:

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==== Timely and untimely death ====

+

कालाकालमृत्य्वोस्तु खलु भावाभावयोरिदमध्यवसितं नः- “यः कश्चिन् म्रियते स काल एव म्रियते, न हि कालच्छिद्रमस्ति”इत्येके भाषन्ते|

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यदि ह्यकाले मृत्युर्न स्यान्नियतकालप्रमाणमायुः सर्वं स्यात्; एवं गते हिताहितज्ञानमकारणं स्यात्,प्रत्यक्षानुमानोपदेशाश्चाप्रमाणानि स्युर्ये प्रमाणभूताः सर्वतन्त्रेषु, यैरायुष्याण्यनायुष्याणि चोपलभ्यन्ते|

वाग्वस्तुमात्रमेतद्वादमृषयो मन्यन्ते- नाकाले मृत्युरस्तीति||२८||

+

kālākālamr̥tyvōstu khalu bhāvābhāvayōridamadhyavasitaṁ naḥ- “yaḥ kaścin mriyatē sa kāla ēva mriyatē, na hikālacchidramasti” ityēkē bhāṣantē|

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yadi hyakAle mRutyurna syAnniyatakAlapramANamAyuH sarvaM syAt; evaM gate hitAhitaj~jAnamakAraNaM syAt, pratyakShAnumAnopadeshAshcApramANAnisyurye pramANabhUtAH sarvatantreShu, yairAyuShyANyanAyuShyANi copalabhyante|

vAgvastumAtrametadvAdamRuShayo manyante- nAkAle mRutyurastIti||28||

+

</div></div>

+

Our opinion on the existence and non-existence of timely and untimely death is as follows: Some scholars opine that ‘Whosoever dies, dies on time since time has no void’. However, this is not correct. Time has neither void nor absence of void. Time has a distinct feature of its own which does not admit any void or absence thereof in its definition. Some others say ‘whenever one dies, he dies at the scheduled, or pre-destined hour of death’. Being free from hatred or attachment (and therefore unbiased), time deals equally with all creatures (so death always occurs at the predestined moment)’. This also is simply a distortion of facts. The universal fact of equality is that there is no one who is not going to die. Time is always construed in relation to the standard span of life. If it is said that the time when one dies is the time predetermined for his death, then every movement of life as and when it occurs can be taken as pre- determined in respect of time. However, this also is not true as it is seen that inappropriate food, speech and activities lead to undesirable effects and if these factors are rectified appropriately, desirable effects are seen.

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</div>

==== Lifespan of human beings ====

+

वर्षशतं खल्वायुषः प्रमाणमस्मिन् काले||२९||

तस्य निमित्तं प्रकृतिगुणात्मसंपत् सात्म्योपसेवनं चेति||३०||

+

varṣaśataṁ khalvāyuṣaḥ pramāṇamasmin kālē||29||

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tasya nimittaM prakRutiguNAtmasampat sAtmyopasevanaM ceti||30||

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</div></div>

In the Kali Age, the normal span of life (of human beings) is one hundred years. The factors responsible for the maintenance (of the normal span) of life are:

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==== Summary ====

+

तत्र श्लोकाः-

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नवको निर्णयश्चास्य विधिवत् संप्रकाशितः|

तथ्यः शरीरविचये शारीरे परमर्षिणा||३४||

+

tatra ślōkāḥ-

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navako nirNayashcAsya vidhivat samprakAshitaH|

tathyaH sharIravicaye shArIre paramarShiNA||34||

+

</div></div>

To summarize this chapter:

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#''mala'' (body wastes) and ''prasada'' (building blocks) types of ''dhatu'' (body elements)

#Various queries (related to fetus development, birth process, life span and time of death etc.) [31-34]

+

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते शारीरस्थाने

शरीरविचयशारीरं नाम षष्ठोऽध्यायः||६||

+

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē śārīrasthānē

śarīravicayaśārīraṁ nāma ṣaṣṭhō'dhyāyaḥ

+

ityagniveshakRute tantre carakapratisaMskRute shArIrasthAne

sharIravicayashArIraM nAma ShaShTho~adhyAyaH||6||

+

</div></div>

Thus ends the sixth chapter of [[Sharira Sthana]] on the ‘Analytical Study of the Body’ of Agnivesha’s work as redacted by Charaka.

Agnivesha

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