shlokartha kriya sharira 1

Üyksd & vFkZ

KRIYA - SHARIRA

By

Dr. Nandini Dhargalkar Dr. Minakshi Randive

M.D. Ph. D. (Sharira-Kriya) M.D. (Sharira-Kriya)

Ph. D. (Scholar)

Books are available on contact to

DR ASHOK RANDIVE

Phone: +919989991245

Mail ID: [email protected]

SHLOKA-ARTHA-SHARIRA-KRIYA

Published by:

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Phone: +919989991245


For Anadi Publications

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Copyright © Dr. Nandini Dhargalkar

First edition: 01 January 2014

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FROM BOTH AUTHORS

We are very happy to present ‘SHLOKA-ARTHA KRIYA-SHARIR’ for Paper I to I B.A.M.S. students. It covers entire CCIM new syllabus for the subject ‘Kriya-Sharir’ for I B.A.M.S. paper I, and includes all SHLOKA and meanings of SHLOKA, required for the curriculum of I B.A.M.S. We are aware that this book is not very explanatory however it covers main issues needed for the learner to have a glance.

Very soon this book will be followed by theory and practical manuals for academic syllabus for under-graduate and post-graduate students along with C.D. containing many useful recordings for academic purpose of the students.

Feed back on this creation are most welcome from students. Suggestions from experts and opinions from dignitaries will improve the next edition of this book as well as the forthcoming creations by authors.

Dr. Nandini Dhargalkar Dr. Minakshi Randive

01-01-2014

KRIYA-SHARIRA Ayurvedic Syllabus for I B.A.M.S.–PAPER I

3

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mailto:[email protected]

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1. Conceptual study of fundamental principles of Ayurvediya Kriya Sharir e.g - Panchamahabhuta, Tridosha, Triguna, Loka-Purusha Samya, Samanya-Vishesha. Description of basics of Srotas.

2. Definition and synonyms of the term Sharir, definition and synonyms of term Kriya, description of Sharir Dosha and Manasa Dosha. Mutual relationship between Triguna- Tridosha & Panchmahabhuta. Difference between Shaarir and Sharir. Description of the components of Purusha and classification of Purusha, role of Shatdhatupurusha in Kriya Sharira and Chikitsa.

3. Dosha- General Description of Tridosha. Inter relationship between Ritu-Dosha-Rasa-Guna. Biological rhythms of Tridosha on the basis of day-night-age-season and food intake. Role of Dosha in the formation of Prakriti of an individual and in maintaining of health. Prakrita and Vaikrita Dosha.

4. Vata Dosha: Vyutpatti (derivation), Nirukti (etymology) of the term Vata, general locations, general properties and general functions of Vata, five types of Vata (Prana, Udana, Samana, Vyana, Apana) with their specific locations, specific properties, and specific functions.

5. Respiratory Physiology in Ayurveda, Physiology of speech in Ayurveda.

6. Pitta Dosha: Vyutpatti, Nirukti of the term Pitta, general locations, general properties and general functions of Pitta, five types of Pitta (Pachaka, Ranjaka, Alochaka, Bhrajaka, Sadhaka) with their specific locations, specific properties, and specific functions. Similarities and differences between Agni and Pitta.

7. Kapha Dosha: Vyutpatti, Nirukti of the term Kapha, general locations, general properties and general functions of Kapha, five types of Kapha (Bodhaka, Avalambaka, Kledaka, Tarpaka, Śleshaka ) with their specific locations, specific properties, and specific functions.

8. Etiological factors responsible for Dosha Vriddhi, Dosha Kshaya and their manifestations.

9. Concept of Kriyakala. 10. Prakriti:

a. Deha- Prakriti: Vyutpatti, Nirukti, various definitions and synonyms for the term ‘Prakriti’. Intra-uterine and extra-uterine factors influencing Deha-Prakriti, classification and characteristic features of each kind of Deha-Prakriti.

11. Manasa- Prakriti: Introduction and types of Manasa- Prakriti.

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12. Ahara: Definition, classification and significance of Ahara, Ahara-vidhi-vidhana, Ashta Aharavidhi Viseshayatana, Ahara Parinamkar Bhava, Aharapaka (Process of digestion): Description of Annavaha Srotas and their Mula. Role of Grahani & Pittadhara Kala

13. Description of Avasthapaka (Madhura, Amla and Katu). Description of Nishthapaka (Vipaka) and its classification. Separation of Sara and Kitta. Absorption of Sara. Genesis of Vata-Pitta-Kapha during Aharapaka process. Definition of the term Koshtha. Classification of Koshtha and the characteristics of each type of Koshtha.

14. Agni – Definition and importance, synonyms, classification, location, properties and functions of Agni and functions of Jatharagni, Bhutagni, and Dhatvagni.

CONTENTS

Chapter and Page No.

5


Chapter 1 Fundamental study (09 to 20)

1. Panchamahabhuta2. Tridosha 3. Triguna 4. Lokapurusha samya 5. Samanya-Vishesha Siddhanta 6. Basics of srotas

Chapter 2 Sharira, Kriya, Purusha, etc (21 to 34)

1. Definitions of term sharira2. Synonyms of term sharira3. Definitions of term kriya4. Synonyms of term kriya5. Sharira dosha and manasa dosha6. Triguna, tridosha, panchamahabhuta7. Sharira and sharira8. Classification and components of purusha9. Shatdhatupurusha in sharira and chikitsa

Chapter 3 Tridosha, Prakruti etc (35 to 38)

1. Tridosha in general2. Rutu-Dosha-Rasa-Guna3. Biological rhythm of Tridosha4. Dosha in formation of Prakruti5. Dosha in maintenance of health6. Prakruta and Vaikruta dosha

Chapter 4 Vata dosha (39 to 46)

1. Vyutpatti and Nirukti of term vata2. General locations, properties, functions of vata3. Specific locations, properties, functions of prana4. Specific locations, properties, functions of udana5. Specific locations, properties, functions of samana6. Specific locations, properties, functions of vyana7. Specific locations, properties, functions of apana

Chapter 5 Pitta dosha (47 to 52)

1. Vyutpatti and Nirukti of term pitta2. General locations, properties, functions of pitta3. Specific locations, properties, functions of pachaka

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4. Specific locations, properties, functions of ranjaka5. Specific locations, properties, functions of alochaka6. Specific locations, properties, functions of bhrajaka7. Specific locations, properties, functions of sadhaka

Chapter 6 Kapha dosha (53 to 57)

1. Vyutpatti and Nirukti of term kapha2. General locations, properties, functions of kapha3. Specific locations, properties, functions of bodhaka4. Specific locations, properties, functions of avalambaka5. Specific locations, properties, functions of kledaka6. Specific locations, properties, functions of tarpaka7. Specific locations, properties, functions of shleshaka

Chapter 7 Ayurvedic Respiration and Speech (58 to 59)

1. Physiology of respiration in Ayurveda2. Physiology of speech in Ayurveda

Chapter 8 Dosha vruddhi-kshaya (60 to 64)

1. Etiological factors of dosha vruddhi2. Manifestations of dosha vruddhi3. Etiological factors of dosha kshaya4. Manifestations of dosha kshaya

Chapter 9 Kriyakala (65 to 68)

1. General Ayurvedic concept 2. Shatkriyakala

Chapter 10 Prakruti (69 to 85)

1. Vyutpatti and Nirukti of prakruti2. Definitions and synonym of prakruti3. Intra-uterine factors affecting deha-prakruti4. Extra-uterine factors affecting deha-prakruti5. Classification of prakruti6. Characteristics of vata-prakruti7. Characteristics of pitta-prakruti8. Characteristics of kapha-prakruti

Chapter 11 Manasa Prakruti (86 to 89)

1. Concept of manasa prakruti2. Types of manasa prakruti

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Chapter 12 Ahara (90 to 95)

1. Definition, classification, significance of ahara2. Ahara-vidhi-vidhana3. Ashtau-ahara-vidhi-visheshayatanani4. Ahara parinamakara bhava5. Aharapaka 6. Annavaha srotas and its mulasthana7. Role of grahani and pittadhara kala

Chapter 13 Avasthapaka (96 to 100)

1. Madhura, amla, katu avasthapaka2. Vipaka and classification of vipaka3. Separation of sara and kitta4. Absorption of sara5. Genesis of dosha during aharapaka6. Definition of koshtha and characteristics

Chapter 14 Agni (101 to 103)

1. Definitions of agni 2. Importance of agni3. Synonyms of agni4. Classification of agni5. Locations of agni6. Properties and functions of agni7. Functions of jatharagni, dhatwagni and bhutagni

Chapter 1 Fundamental study

1. Panchamahabhuta

loZ nzO;a ikapHkkSfrde~ vfLeu~ vFksZ A

rr~ vpsrukor~ psrua p A

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p- lw- 26-10

All livings and nonliving are composed of Panchamahabhuta.

fuR;Ros lfr xq.koRleokf;dkj.kRoa HkwrRoe~A

The matter, which always exists and which is unified with the properties is called bhuta.

vykSfdds"kq rRos"kq izek.ka ijea Jqfr A

rdZ”kkL=

The objects, which are not understood by any human being, have to be accepted through Hindu philosophical literature.

TkykUrjxrs HkkukS ;Rlw{ea n`”;rs jt%A

rL; f=a”kRreks Hkkx% ijek.kq% l dF;rsAA

“kk-la-iz-[ka- 1-16]17

Dust particles are in sunrays through a chink. Thirtieth part of that particle is called Paramanu.

=ljs.kqcqZ/kS% izksDrfL=a”krk ijek.kqfHk%A

Thirty Paramanu together constitute one Tyasarenu.

Therefore Tyasarenu in other word is Sukshma mahabhuta.

rs’kkesdxq.k% iwoksZ xq.ko`f)% ijs ijsA

iwoZ% iwoZxq.kÜpSo Øe”kks xqf.k’kq Le`r%AA

p-“kk- 1-28

Each Mahabhuta merges with next one and offers its own guna to next one. That makes second one to bear one guna of its own and one guna of previous Mahabhuta. Akasha is the primemost and naturally bears only one guna, Shabda. Vayu bears two guna. One of them is Sparsha, which is Vayu’s own guna. Akasha Mahabhuta, while merging into Vayu offers Shabda guna to Vayu. Hence Vayu Mahabhuta bears Shabda and Sparsha, both guna. Likewise, further Mahabhuta also gain additional guna of previous Mahabhuta.

xU/korh i`fFkoh A

Odorous matter always is originated predominantly from Pruthvi mahabhuta.

lk f}fo/kk A fuR;kfuR;k p A fuR;k ijek.kq:ik A

This mahabhuta called pruthvi is of two kinds namely, Nitya and Anitya.

vfuR;k dk;Z:ik A iqufL=kfo/kk A 'kjhjsfUnz;fo"k;Hksnkr~ A

Anitya pruthvi is functional pruthvi mahabhuta. This is destroyable. It is found in three forms, namely Sharira, Indriya and Vishaya.

9


?kzk.kxzkg;ks xq.kks xU/k% A l p f}fo/k% lqjfHk% vlqjfHkÜp A

i`fFkohek=o`fÙk% A

rdZ 20

This gandha can be pleasant or unpleasant. Pleasant gandha is called surabhi whereas unpleasant gandha is called asurabhi. Both the kinds are due exclusively to pruthvi mahabhuta.

'khrLi'kZoR; vki% A

Jala or Apa mahabhuta is cool to touch.

rk f}fo/kk A

This mahabhuta also is of two types namely Nitya and Anitya. Like pruthvi mahabhuta nitya is structural and anitya is functional entity of mahabhuta.

fuR;kfuR;k p A

fuR;k% ijek.kq:ik% A

vfuR;k% dk;Z:ik% A

The functional jala mahabhuta is again divided into three kinds namely Sharira, Indriya and Vishaya.

iqufL=kfo/kk% A

'kjhjsfUnz;fo"k;Hksnkr~ A

It again is explained in three ways, namely, Sharira, that is structural morphology, Indriya, that is sensory perception it reveives and Vishaya, that is, earthly matter to be considered.

m’.kLi”kZoRrst%A rn~f}fo/kaA fuR;efuR;a pA fuR;a ijek.kq:ie~A vfuR;a dk;Z:ie~A iqufL=fo/ke~A “kjhjsafnz;fo’k;Hksnkr~A “kjhjekfnR;yksdsA bfUnz;a :ixzkgda p{kq% d`’.krkjkxzo`fRrA fo’k;ÜprqfoZ/k% HkkSefnO;kSn;kZdjtHksnkr~A HkkSea oUgîkfndaA vfocU/kua fnO;a fo|qnkfnA HkqDrL; ifj.kkegsrqjkSn;Ze~A vkdjta lqo.kkZfnAA

rdZ 11

Teja is accessible to touch in the form of warm touch. It is of two kinds namely Nitya and Anitya. Like pruthvi mahabhuta nitya is structural and anitya is functional entity of mahabhuta. Sharira of Teja mahabhuta is difficult to find on earth. Teja mahabhuta should ideally exhibit Sharira in Adityaloka.

Indriya of this mahabhuta is ophthalmic perception of light, that is perception of dark and brightness.

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There are four types of Vishaya, namely, Bhauma. Divya, Audarya and Akaraja.

Bhauma is type where actual flames are seen to human eye and such kind of fire.

Divya is beyond control of human being. Lightening is one of example of such kind.

Audarya is situated in the stomach. It is concerned with digestion of ingested food.

Akaraja is where this mahabhuta shows its dominance through some quality related to fire, like glittering or such kind of action done on living body if ingestible material is abundantly containing Teja mahabhuta.

:ijfgrLi”kZoku~ ok;q%A

Vayu is not accessible to touch.

l% f}fo/k%A

It is of two kinds.

fuR;ks·fuR;ÜpA fuR;% ijek.kq:i%A vfuR;% dk;Z:i%A

This mahabhuta also is of two types namely Nitya and Anitya. Like pruthvi mahabhuta nitya is structural and anitya is functional entity of mahabhuta.

iqufL=fo/k%A “kjhjsfUnz; fo’k;Hksnkr~A “kjhja ok;qyksdsA bfUnz;a Li”kZxzkgda Rod~ loZ”kjhjo`fRrA fo’k;ks o`{kkfndEiugsrq%A “kjhjkUr%lapkjh ok;q% izk.k%A l pSdks·I;qikf/kHksnkr~ izk.kkikukfnlaKka yHkrsAA

rdZ 12

Sharira of Vayu mahabhuta is difficult to find on earth. Vayu mahabhuta should ideally exhibit Sharira in Vayuloka.

Indriya of this mahabhuta is sense organ on the skin and the function is to perceive different types of touch. There are three types of such sensations namely, warm, cold and lukewarm. The touch is perceived on entire body surface.

Vishaya

“kCnxq.kekdk”kaA rPpSda foHkq fuR;a p AA

rdZ 13

Akasha has quality of producing sound. Wherever space is in existence, it bears this property. Therefore it is only of one and only kind to bear the property of producing sound. It is always functional and there is no question of it being structural.

Indriya of this mahabhuta is sense organ on the skin and the function is to perceive different types of touch. There are three types of such sensations namely, warm, cold and lukewarm.

11


egkHkwrkfu [ka ok;qjfXujki% f{kfrLrFkkA

“kCnLi”kZÜp :ia p jlks xU/kÜp rn~xq.kk%AA

p-“kk- 1-27

Five names of Mahabhutah are Akasha ([k), Vayu (ok;q), Teja (vfXu), Apa (vki%), and Pruthvi (f{kfr). Guna of these Mahabhutah are Shabda, Sparsha, Rupa, Rasa and Gandha respectively.

[kjnzopyks’.kRoa Hkwtykfuyrstlke~A

vkdk”kL;·izfr?kkrks n`’Va fy³~xa ;FkkØee~A

y{k.ka loZa ,rr~ Li”kZusfUnz;xkspje~A

Li”kZusfUnz;foKs;%A Li”kksZ fg lfoi;Z;%A

p-“kk- 1]29]30

Panchamahabhutah namely, Pruthvi (Hkw), Apa (ty), Teja (rstl), and Vayu

(vfuy), bear guna like roughness ([kj), fluidity (nzo), movement (py), warmth (m’.kRoe~) respectively.

All these qualities are perceivable to touch sensation. (Li”kZusfUnz;xkspje~). If one has any doubt about how space (vkdk”k) will be perceivable to touch, the answer is, space is negative perception of touch sensation (Li”kksZ fg lfoi;Z;%). Nothing is perceived means nothing is there in the space. Hence empty space (vkdk”k) is also realized by touch like all other Mahabhutah.

xq#% fLuX/kÜp rh{.kÜp :{kks y?kqfjfr Øekr~A

12

Participating Mahabhuta

Mahabhuta Guna

Akasha Akasha Shabda

Akasha+Vayu Vayu Shabda+Sparsha

Akasha+Vayu+Teja Agni Shabda+ Sparsha+Rupa

Akasha+ Vayu+Teja+Apa

Apa Shabda+ Sparsha+Rupa+Rasa

Akasha+ Vayu+Teja+Apa+Pruthvi

Pruthvi Shabda+ Sparsha+Rupa+Rasa+Gandha


/kjkEcqofUgiouO;ksEuka izk;ks xq.kk% Le`rk%AA

,’osokUrHkZoUR;U;s xq.ks’kq xq.kl´~p;k%A

“kk-la-iz-[ka- 2-16]17

Quality of Pruthvi is heavy (xq#), that of Jala is unctuous (fLuX/k), that of Agni is sharp (rh{.k), that of Vayu is dry (:{k), and that of Akasha is buyonant (y?kq).

Other qualities are also included in this description.

“kCn% Jks=sfUnz;a okfifPNnzkf.k p fofoDrrkA

fo;r% dfFkrk ,rs xq.kkxq.kfopkfjfHk%AA

Hkk-iz-iw-[ka- 1-111

Experts in this science accept following qualities of Akasha: voice, ears, hair-roots, and air pockets in vessels, muscular tissue, bones, and nerves.

Li”kZLRofxfUnz;a pkfi y?kqrk LiUnua reks%A

ps’Vk% loZ”kjhjL; ok;ksjsrs xq.kk% Le`rk%AA


Qualities of Vayu Mahabhuta are: touch skin, buoyancy, all-important physiological functions like respiration etc.

:ia us=sfUnz;a ikd% lUrkiLrh{.krk rFkkA

o.kksZ Hkzkft’.kqrk·r’kZ% “kkS;Za oUgsxqZ.kk vehAA


Sight, eyes, digestion, burning sensation, acidity, to possess a bright aura, fairness, anger, bravery; are qualities of Agni Mahabhuta.

jlks jlsfUnz;a “kSR;a LusgÜp xq#rk rFkkA

loZnzolewgÜp “kqØa okfjxq.kk% Le`rk%AA


Taste, tongue, coolness, sliminess, heaviness, SHukra and all fluidly entities in body are qualities of Jala Mahabhuta.

xU/kks ?kzk.ksfUnz;a pkfi dkfB.;a xkSjoa rFkkA

olqa/kjkxq.kk ,rs xfnrk xq.kosfnfHk%AA


Odor, nose, density, heaviness are qualities of Pruthvi Mahabhuta accepted by scholars.

a) Relation of Panchamahabhuta with body entities.

13


Everything in living body is constituted of all five mahabhuta. One or other of the mahabhutas dominate different organs and decide the properties and functions of them. Their specific characteristics are given below:

Ì˜æ ØçmàæðáÌÑ SÍêÜ¢ çSÍÚ¢U ×êçÌü×Îï÷»éL¤¹ÚU·¤çÆUÙ×XïU Ù¹æçSÍÎ‹Ì×æ¢â¿×üÑ ·ð¤àæà×ŸæéÜô×·¤ÚUÇUÚUæçÎ ÌÌï÷ ÂæçÍüß¢ »‹Ïô ƒæýæ‡æ¢ ¿; Øg÷ÚUßâÚU×‹ÎçF‚Ï×ëÎéçÂç‘ÀUÜ¢ ÚUâL¤çÏÚUßâæ·¤È¤çÂžæ×ê˜æSßðÎæçÎ ÌÎæŒØ¢ ÚUâô ÚUâÙ¢ ¿; ØÌï÷ çÂžæ×êc×æ ¿ Øô Øæ ¿ ÖæÑ àæÚUèÚðU ÌÌï÷ âßü×æ»AðØ¢ M¤Â¢ ÎàæüÙ¢ ¿ ; ØçmçßQ¢¤ ØÎé‘ØÌð ×ãUæç‹Ì ¿æ‡æêçÙ FôÌæ¢çâ ÌÎæ‹ÌÚUèÿæ¢ àæŽÎÑ Ÿæô˜æ¢ ¿; ØÌï÷ ÂýØôQë¤ ÌÌï÷ ÂýÏæÙ¢ Õéçh×üÙpÐ §çÌ àæÚUèÚUæßØßâ¢Øæ ØÍæSÍêÜÖðÎðÙæßØßæÙæ�¢ çÙçÎüCïUæH 16H

In body all entities bearing these properties are generated through predominance of Pruthvi: stoutness, durability, shape, heaviness, hardness. Body entities included in this group are: nails, bones, muscles, skin, hair, beard, body hair, tendons, odor and nose.

In body all entities bearing these properties are generated through predominance of Apa: fluidity, flow, slow motion, unctuous, soft, slimy. Body entities included in this group are: Rasa, blood, Vasa, Kapha, Pitta, urine, sweat, taste and taste buds.

In body all entities bearing these properties are generated through predominance of Teja: warmth, luster, brightness. Body entities included in this group are: Pitta, warmth, sight and eyes.

In body all entities bearing these properties are generated through predominance of Akasha: inter and intra molecular space. Body entities included in this group are: different channels, spaces, words and ears.

The Soul, the intellect & the mind while stimulating the various sense organs towards their objects are dominated by the qualities of the respective sense organs.

Thus the body divided into various gross organs is enumerated.

2. Tridosha

ok;q% fiRra dQ:pksÜDr% “kkjhjks nks’klaxzg% A

p- lw- 1-56

Vayu, Pitta and Kapha together constitute group of functionalism in living body.

fuR;k% izk.kHk`rka nsgs okrfiRrdQkL=;%A

fod`rk% izd`frLFkk ok rku~ cqHkqRlsr if.Mr%AA

p-lw- 18-48

14


Every physician has to assess status of three Doshah in living body. A physician should always be aware whether status of three doshah is within physiological limits or not.

r= =;% “kjhjnks’kk okrfiRrÜys’ek.k%] rs “kjhja nw’k;fUr( }kS iqu% lRonks’kkS jtLreÜp] rkS lRoa nw’k;r%A rkH;ka p lRo”kjhjkH;ka nq’VkH;ka fod`fr#itk;rs] uksitk;rs pkiznq’VkH;ke~A

p- “kk- 4-34

Three doshah abide in living body. They are Vata-Pitta-Kapha. These doshah are responsible for physical diseases. There are two more doshah. They are responsible for mental (lRoa) illness. If these physical three and mental two doshah are vitiated, diseases of living body and mind are observed respectively. In normal condition of these doshah, no pathology of body or mind is observed.

3. Triguna

lRoa y?kq izdk”kdfe’Veqi’VEHkda pya p jt%A

xq# oj.kdeso re% iznhioPpkFkZrks o`fRrAA

lka[;dkfjsdk 13

Satva attribute is buoyant and illuminating; rajas attribute is exciting and mobile; and tamas attribute is sluggish and obscuring. Their functioning is for single purpose, like that of a lamp.

4. Lokapurusha samya

liz;kstueqfÌ’Va yksdL; iq#’kL; pA

lkekU;a ewyeqRiRrkS fuo`RrkS ekxZ ,o p AA

p- “kk- 5-25

The purpose of stating law of ‘Loka-Purusha’ is as follows:

Functions of universe and human are similar since origin of both is similar, root values are similar, sustenance is similar, and retirement path is similar. Both get destructed in the similar fashion. It is like a guideline for a physician. Whenever physician treating any patient gets stuck anywhere he should observe similar example from universe and try solution to patient’s treatment.

Not only this, but learning of this law teaches human empathy and sympathy towards each other as well as towards rest of universe. This is called “Satya Budhi”. This is golden way towards “Moksha”.

,oe;a yksdlafer% iq#’k%A ;koUrks fg yksds ewfrZeUrks Hkkofo”ks’kkLrkoUr% iq#’ks] ;koUr% iq#’ks rkoUrks yksds bfr( cq/kkLRosoa nz’VqfePNfUrA

15


p- “kk- 4-13

The law states here that any living body is miniature representation of huge universe. Both of them are composed of Panchamahabhuta. All the physical as well as behavioral, psychological characteristics are similar.

A list of different entities, which are similar between universes and human is given below.

vifjla[;s;k yksdko;ofo”ks’kk%] iq#’kko;ofo”ks’kk vI;ifjla[;s;k%] rs’kka ;FkkLFkwya dfrfpRHkkoku~ lkekU;efHkiszR;ksnkgfj’;ke%] rkusdeuk fucks/k lE;xqio.;ZekukufXuos”kaA ‘kM~/kkro% leqfnrk% *iq#’k* bfr “kCna yHkUrs( r|Fkk & i`fFkO;iLrstks ok;qjkdk”ka czã pkO;Drfefr] ,r ,o p ‘kM~/kkro% leqfnrk% *iq#’k^ bfr “kCna yHkUrsA

p- “kk- 5-4

rL; iq#’kL; i`fFkoh ewfrZ%] vki% Dysn%] rstks·fHklUrki%] ok;q izk.k%] fo;r~ lqf’kjkf.k] czã vUrjkRekA ;Fkk [kyq czkãh foHkwfrYkksZds rFkk iq#’ks·I;kUrjkfRedh foHkwfr%] czã.kks foHkwfryksZds iztkifrjUrjkReuks foHkwfr% iq#’ks lRoa] ;fLRoUnzks yksds l iq#’ks·g³~dkj%] vkfnR;LRoknkua] #nzks jks’k%] lkse% izlkn%] olo% lq[ke~] vfÜoukssS dkfUr%] e#nqRlkg%] foÜosnsok% losZfUnz;kf.k losZfUnz;kFkkZÜp] reks eksg%] T;ksfrKkZua] ;Fkk yksdL; lxkZfnLrFkk iq#’kL; xHkkZ/kkua] ;Fkk d`r;qxesoa ckY;a] ;Fkk =srk rFkk ;kSoua] ;Fkk }kijLrFkk ej.kfefrA ,oesrsukuqekusu vuqDrkukefi yksdiq#’k;ks% vo;ofo”ks’kk.kkefXuos”kA

p- “kk- 5-5

i`Foh morphology, shape, appearance

vki fluids, moisture

rstl feeling heat, hotness, burning sensation

ok;q liveliness, prana vayu

fo;r¼vkdk”k½ airy tissues or intercellular or all unoccupied spaces .

czã inner ruling mechanism called ‘antaratma’

czkãh foHkwfr ‘Anataratma’ vibhuti

czã.kks foHkwfr izztkifr ‘Anataratma’ vibhuti – mind

banz ego or ahamkar

16


vkfnR; lessening the strength gained by water moiety

#nz anger

lkse% euphoria

olo% pleasure

vfÜoukS luster

e#r~ wish to work

losZfUnz;kf.k all sense organs

losZfUnz;kFkZk% perception of sense organs

reks lust

T;ksfr knowledge

LkxZ conception

d`r;qx childhood

=srk;qx youth

}kij;qx adulthood

dfy;qx diseases

;qxkUr death

loZyksdekReU;kRekua p loZyksds leeuqi”;r% lR;k cqf)% leqRi|rsA loZyksda gîkRefu Ik”;rks HkoR;kReSo lqq[knq%[k;ks% drkZ ukU; bfrA dekZRedRokPp gsRokfnfHk;qZDr% loZyksdks·gfefr fofnRok Kkua iwoZeqRFkkI;rs·ioxkZ;sfrA r= la;ksxkkis{kh yksd”kCn%A ‘kM~/kkrqleqnk;ks fg lkekU;r% loZyksd%A

p- “kk- 5-7

vfXu’kkseh;Rokr~

yksd &

f}fo/kks fg yksd% lkSE;% vXus;ÜpA

iq#’k &

lkSE; “kqØekrZoaZ vkXus;a-------- vfXu’kkseh;Rokr~ xHkZL;

Universe mainly show bivalent world. So does a human. This is useful for treating various ailments of human and to understand many interactions by observing world around.

‘kM~/kkrqdRokr~

17


yksd &

‘kM~/kkrqleqnk;ks fg yksd%A i`Foh vki rstks ok;q vkdk”ka czãa p vO;DraA p- “kk- 5

iq#’k &

[kkn;Üpsruk ‘k’Bk /kkro% Le`r%A p- “kk-1

‘kM~/kkrqleqnk;ks fg iq#’k bR;qP;rsA p- “kk- 5

Structural pattern of universe is similar to that of human. Pharmaceutics therefore can be made applicable to humans. It would become impossible to eat any food or to use any herb as a drug if this similarity would not exist.

prqfoZa”kfrrRokRedRoe~

Both universe and humans originated from twenty-four elements. This is the reason behind production of first or prime human.

vuUrko;oRoe~

yksd &

unh] ioZr] ns”k] ekuo] ouLifr------A

iq#’k &

‘kMax] izR;ax] nks’k/kkrqeyk%] Luk;qfljk/keuhlzksrl--------A

Both universe and humans were designed on the same basis. This is the reason behind governed architecture of human structure.

/kkjdf=r;e~

folxkZnkufo{ksiS% lkselw;kZfuykLrFkkA

/kkj;fUr txísga dQfiRrkfuyLrFkkAA

lq- lw- 21

“khrka”kq Dysn;R;qohZ fooLoku~ “kks’k;R;fiA

rkoqHkkofi lafJR; ok;q% iky;fr iztkAA

lq- lw- 6

vk/;kReyksdks okrk|S% yksdks okrjohUnqfHk%A

/kk;Zrs ikY;rs pSo fod`rk·fod`rSLrFkkAA

yksds ok¸odZlksekuka nqf’kZKs;k ;Fkkxfr%A

rFkk “kjhjs okrL; fiRrL; p dQL; p AA

18


p- fp-

Universe is governed by sun, moon and wind. Human body is governed by similar biological forces namely pitta, soma and vata dosha.

xq.kdeZlk)E;Z

i`fFkoh lagfr] ok;q% izk.k% foHktfr] Hkko Dysn;fr] fo;r~ lqfojkf.k o/kZ;fr] rstks·fHklUrki% ipfr A lq- “kk-

Whatever function Panchamahabhuta execute in universe, they execute in human body.

voLFkk=;e~

mn;izy;ks rs’kk -------p- “kk- 1

As universe is originated, grows, sustains, becomes old and one day gets destroyed; human takes birth, grows, sustains, becomes old and one day dies.

5. Samanya-Vishesha Siddhanta

lkekU;esdRodja] fo’ks”kLrq i`FkDRoÑr~A

rqY;kFkZrk fg lkekU;a fo’ks”kLrq foi;Z;%A

p-lw-1-45

Edibles or items become responsible to boost ‘sharira-bhava’ when properties of the matter and ‘sharira-bhava’ are similar. The law is applicable vice a versa. Matter wane the ‘sharira-bhava’, when the properties of the matter and the ‘sharira-bhava’ are opposite.

6. Basics of srotas

Etymology of ‘srotas’:

dé - dß‡ææÌ÷ï dæðÌæ¢çâÐ

Sanskrut ‘root word’ dé is ‘to flow’ or ‘to move’. Dictionary meanings of word ‘srotus’ are read as – a current, a stream, a river.

Synonyms of ‘srotas’:

âýæðÌæ¢çâ çâÚUæ Ï×‹Øæð ÚUâæØ‹Øæð ÙæÇUØÑ Â‹ÍæÙæð ×æ»æüÑ àæÚUèÚUç‘ÀU¼ýæç‡æ â¢ßëÌæâ¢ßëÌæçÙ SÍæÙæ‹ØæàæØæÑ çÙ·ð¤ÌæpðçÌ àæÚUèÚUÏæˆßß·¤æàææÙæ¢ ÜÿØæÜÿØæ‡ææ¢ Ùæ×æçÙ Ößç‹ÌÐ

¿.çß. 5.9

Many spaces in living body are defined whereas many are not. A few of them are ‘srotamsi’, ‘sira’, ‘dhamanyah’, ‘rasayanyah’, ‘nadyah’, ‘panthanah’, ‘margah’, ‘sharirachchidrani’, ‘sthanani’, ‘ashayah’, ‘niketah’, etc.

19


Øæß‹ÌÑ ÂéM¤áð ×êçÌü×‹Ìæð ÖæßçßàæðáæSÌæß‹Ì °ßæçS×Ù÷ï dæðÌâæ¢ Âý·¤æÚUçßàæðáæÑÐ âßðü çãU Öæßæ ÂéL¤áð Ùæ‹ÌÚðU‡æ dæðÌæ¢SØçÖçÙßüÌü‹Ìð, ÿæØ¢ ßæùŒØçÖ»‘ÀUç‹ÌÐ dæðÌæ¢çâ ¹Üé ÂçÚU‡ææ×¢ ¥æÂl×æÙæÙæ¢ ÏæÌêÙæ¢ ¥çÖßæçãUÙè æß‹ˆØÙÍðüÙÐ �

¿.çß. 5.3

All existing body entities in body possess ‘srotas’ of their own. Hence for each variety of body entity, there exists one srotas in body. All body entities get replenished in own srotas. When well nourishment, they grow better, if ill nourished, they wane. In fact all sotas are conveyers of body entities, which are under process of bioconversion.

dæðÌæ¢çâ ¹Üé ÂçÚU‡ææ×¢ ¥æÂl×æÙæÙæ¢ ÏæÌêÙæ¢ ¥çÖßæçãUÙè Ößç‹Ì ¥ØÙ ¥ÍðüÙÐ ¿.çß. 5.3

Device called ‘srotas’ is meant to carry Dhatu in stage of metabolism. It means that during process of metabolism, one Dhatu gets transformed into

further Dhatu in ‘srotas’ (ÂçÚU‡ææ××æÂl×æÙæÙæ¢ §çÌ ÂêßüÂêßüÚUâçÎM¤ÂÌæÂçÚUˆØæ»ðÙæðžæÚUæðžæÚ UÚUQ¤æçÎM¤ÂÌæ×æÂl×æÙæÙæ×÷ïÐ). Word ‘Ayana’ is not used to indicate transport of immobile Dhatu but is used to indicate transport of material;

needed for that entity. (¥ØÙÍðüÙðçÌß¿Ùæóæ çSÍÚUæ‡ææ¢ ÏæÌêÙæ×çÖßæãUèÙè Ößç‹Ì dæðÌæ¢çâ, ç·¢¤Ìé Îðàææ‹ÌÚUÂýæÂ‡æðÙæçæßæãUèçÙ Ößç‹ÌÐ� ).

Srotas is device in which function of biotransformation of previous Dhatu to next Dhatu takes place. If Dhatu is not mobile then actual motility of that Dhatu through ‘srotas’ is not expected. Nevertheless transport of material, needed for that Dhatu, from one place to another is strongly indicated.

Sushruta-Samhita definition:

×êÜæÌ÷ï ¹æÎ‹ÌÚ¢U ÎðãðU ÂýâëÌ¢ ˆßçÖßæçãU ØÌ÷ïÐ

dæðÌâSÌçÎçÌ çß™æðØ¢ çâÚUæÏ×Ùèßç…æüÌ×÷ïÐÐ

âé.àææ. 9.13

From principle organs (like heart for Rasavaha srotas), to entire living body when channels are present to covey (bio-transforming Dhatu); such organization is called ‘Srotas’, which excludes ‘sira’ and ‘dhamani’.

Table of srotas mulasthana as per compendia:

20


Chapter 2 Sharira, Kriya, Purusha, etc

1. Definitions of term sharira

Etymology of Sharira

“kjhja] Dyh] “k` $ d`”k`i`dfVifV”kkSfVH; bZju~A

21

Sr.No.

Name of ‘srotus’

Charaka-Samhita

Sushruta-Samhita

Ashtanga-samgraha

1 Pranavaha Hrudaya and Mahasrotus

Hrudaya and Rasavaha dhamani

Hrudaya and Mahasrotus.

2 Udakavaha Talu and Kloma Talu and Kloma Talu and Kloma

3 Annavaha Amashaya and Vamaparshva

Amashaya and Annavahi Dhamani

Amashaya and Vamaparshva

4 Rasavaha Hrudaya and Dashadhamani

Hrudaya and Rasavahi dhamani

Hrudaya and Dashadhamani

5 Raktavaha Yakruta and Pliha

Yakruta and Pliha

Yakruta and Pliha

6 Mamsavaha Snayu and Twak

Snayu and Twak

Snayu and Twak

7 Medovaha Vrukka and Vapavahan

Vrukka and Kati Vrukka and Mamsa

8 Asthivaha Jaghana and Meda

-- Jaghana and Meda

9 Majjavaha Asthi and Sandhi

-- Parva and Asthi

10 SHukravaha Vrushana and Shepha

Vrushana and Stana

Mushka and Stana

11 Mutravaha Basti and Vankshana

Basti and Medhra

Basti and Vankshana

12 Purishavaha Pakvashaya and Sthulaguda

Pakvashaya and Guda

Pakvashaya and Sthulaguda

13 Swedavaha Meda and Romakupa

-- Meda and Romakupa

14 Artavavaha -- Garbhashaya and Artavavahi dhamani

--


“kCndYinzqe iapedk.M

Definitions of Sharira:

Jq fgalk;ke~ A

Matter that continuously gets deteriorated (fgalk) is called ‘Sharira’.

'kjhja Jq.kkrs% 'kEukrs% ok A

¼uS?k.Vqd dk.M½

'kjhjfefr dLekr~] vXu;ks gÓ= J;Urs &KkukfXunZ'kZukfXu% dks"BkfXufjfr A

r= dks"BkfXuukZekf'krihrysápks";a ipfr A

n'kZukfXu :ik.kka n'kZua djksfr A

KkukfXu% 'kqHkk'kqHka p deZ djksfr A

xHkksZifu"kn

Question is asked in Garbhopanishada as to what is ‘Sharira’ and it is answered that ‘Sharira’ is something where three types of agni reside. Koshthagni is one type of agni and is responsible for digestion of eaten food. Darshnagni is another type of agni and is responsible for the sight. Dñanagni is third type of agni responsible for good and bad perception.

“kqØ”kksf.kresydeUrxZHkkZ”k;xra thoks·ØkefrA

lRolaiz;ksxkkr~ rnk xHkksZ·fHkfuoZrZrsA

p- “kk- 3-3

Product of conceptus is called ‘Garbha’ after fertilized ovum gets anchored in uterus. This stage, as suggested by Ayurveda is possible only after merging of Jivatma and Mann into the zygote.

“kqØ”kksf.kra xHkkZ”k;LFka vkReizd`fr fodkj laewfPNZra xHkZ bR;qP;rsA

lq- “kk- 5-3

Merging of sperm, ovum and the products of conception along with incoming soul in Ayurveda is ‘Garbha’.

vkikneLrdekd`fr%A

p- fo- 8-119

Presentation of external physical features from top to toe of an individual is ‘Akruti’.

This definition spells out that embryo till third month of intrauterine life cannot be connoted as ‘sharira’.

22


nsg% “kjhjaA

lq- m- 66-6]7

Deha means sharira.

LFkwyd`”ke/;Hksnsu f=fo/kks nsg%A

lq- lw- 35-33

Deha is of three types, large sized body, medium sized body and slim body.

‘kMaxaa bfr “kjhje~ A

lq- lw- 15

Body is divided into six major parts. Together they are ‘shadanga’.

“kqØ”kksf.kra xHkkZ”k;LFkaaa vkReizd`frfodkjlaewfPNZra xHkZ bR;qP;rsA ra psrukofLFkra ok;qfoZHktfr] rst% ,ua ipfr] vki% Dysn;fr] i`fFkoh lagfUr] vkdk”ka foo/kZ;fr] ,oa foof/kZr% l ;nk gLriknftOgk?kzk.kd.kZfufrackfnfHk% vaxS:isr% rnk “kjhja bfr laKka yHkrsA

lq- “kk- 5

Sperm unites with ovum. When soul merges with this unicellular zygote, it becomes ‘Garbha’. Continuous cell divisions multiply it. ‘Vayu’ is responsible for this development. Differentiation and transformation of cells into further embryonic layer is supposed to be because of ‘Teja’. Anabolic reactions are because of ‘Apa’. Shape or morphological features it acquires is due to ‘Pruthvi’. Intracellular and all other spaces are due to ‘Akasha’. When this embryo turns into fetus and when this fetus shows different organs like hands, feet, tougue, ears, buttocks, it is called ‘sharira’.

xHkkZ”k;xra “kqØekRrZoa tholaKd%A

izd`fr% lfodkjk p rRloZa xHkZlaKde~AA

dkysu of/kZrks xHkkZs ;|ks³~xksi³~xla;qr%A

HkosRrnk l eqfufHk% “kjhjhfr fux|rsAA Hkkoizdk”k iwoZ[kaM v- 3-63]64

‘Garbha’ can reach uterine cavity only if Soul or Chetana tatva abides it. ‘Garbha’ becomes ‘sharira after significant differentiation into various parts of living body.

“kjhjL; loZnk loZa loZFkk osn ;ks fHk"kd~ A

vk;qosZna l dkRLusZu osn yksdlq[kizne~ AA

p- 'kk- 6

A physician, who knows (anatomical and physiological) details of body; who has perception to predict about past, present and future (of the disease), and who has read entire Ayurveda is capable to make whole world happy.

23


nks"k/kkrqeyewya fg 'kjhje~ A

lq- lw- 15

Dosha-Dhatu-Mala together are named as Sharira.

“kjhja p nks’k/kkrqeyleqnk;% A

v- la lw- 1 bUnq% A

Grouping Dosha-Dhatu-Mala together is called Sharira.

“kh;Zrs jksxknhuka ;r~ rr~ “kjhjaA

“kCnjRukofy] “kCndYinzqe

The diseases deteriorate Sharira.

“kh;Zrs rr~ “kjhje~A

Sharira is deteriorated due to catabolism.

ph;rs vusu bfr dk;%A

The one, which is nourished, is Sharira.

iapegkHkwrfodkjkRedekReuks Hkksxk;rue~A

p- lw- 1-42 Vhdk

Soul uses Sharira as an instrument. This Sharira is composed of five Mahabhuta.

r= 'kjhja uke psrukf/k"BkuHkwra

iapegkHkwrfodkjleqnk;kReda le;ksxokfg A

p- 'kk- 6-4

Sharira is a name given to a body composed of Panchamahabhuta in which life abides. Living body comprises of various structures produced by panchamahabhuta, which not only tend to stay together but also maintain coordination with each other to keep constant internal environment.

2. Synonyms of term sharira

1. kalevaram

dys 'kqdzs e/kqjkO;Dr/oukS ok oja Js"Be~ dys jsrfl foz;rs mi;qT;rs

to comprise in the shukra.

2. gatram

xkM~-xrkS

to go or to move.

24


3. vapuh

oifr] mI;rs ok

to plant, to cultivate.

4. samhananam

lagU;rs ok A gu~ xrkS lagU;Urs vfLeu~ Hkwrkfu

to compact, to compact the Panchamahabhuta in the matter.

5. varshma

o"kZfr] o`";rs ok A o`"kq lspus

to pour, to ooze, to sprinkle

6. vigrahah

fofo/kS% O;kf/kfHk% x`árs ok

to get attacked by various diseases.

7. kaya

fp´~] ph;rs vUukfnfHk% “kCndYinzqe

to build and replenish the body constituents with the food material.

8. deha

fnárs] fng~ ?k´~ A fng mip;s “kCndYinzqe

to nourish, to develop, to grow

9. murti

ewPNkZ eksgleqPNªk;;ks%

to become responsible for unconscious status

10. tanu

ruksfr] rU;rs ok] ruq foLrkjs dj.ks p “kCndYinzqe

to do, to perform.

11. sharira

'kh;Zrs rn~ 'kjhje~

the one which deteriorates, undergoes catabolic changes is called sharira.

12. kulam

dkS HkwekS yh;rs rr~ dqye~

when generations together are living in same place it is kula.

These synonyms are able to express the different ideas behind the word sharira. These synonyms are supposed to be the various definitions of the word sharira.

25


3. Definitions of term kriya

O;qRifRr

d`&Hkkos d”pknkS ok ;Fkk;Fka pA

“kCndYinzqe

Root verb in this word ‘Kriya’ is d` Meaning of this verb is to do. Whether the act could be good or bad; but any ‘doing’ is called ‘Kriya’. Nevertheless in Ayurveda, this word is used in many senses. Compendia offer different synonyms in different senses, which are learnt further.

Definitions of Kriya

izo`fRrLrq [kyq ps’Vk dk;kZFkkZa] l ,o fØ;k] deZ ;Ru% dk;ZlekjEHk”pA

p- fo- 8-77

The word ‘Kriya’ is used to denote actions performed with intention to complete a deed. The synonyms of ‘Kriya’ are ‘Karma’, ‘Yatna’ and ‘Karyasamarambha’.

/kkrqlkE;fØ;k pksDrk rU=L; vL; iz;kstue~A

p- lw- 1-53

Aim of formulating this science of Ayurveda is to constantly maintain body constituents in homeostatic condition.

iz;Rukfn deZ psf’VreqP;rsA

p- lw- 1-49

Prayatna, karma and cheshtita are the synonyms of word ‘kriya’.

iz;rua iz;Ru% deSZok|ekReu%A

psf’Vra izkf.kO;kikj mP;rs] rFkk·ihg lkekU;su fØ;k fofof{krkA psf’VrinsuSo loZdeZykHks fl)s oeukfndeZfu’ks/ks p fl)s iz;Rukfn ina lqlw{eiz;Ru:ideZO;kfiRo|ksrukFkZe~A iz;Ruxzg.ka p dkj.kksiy{k.ka onfUr( rsu xqokZfndk;ZL;kfi deZ.kks xzg.kfefrA iz;Ru “kCn vk;qosZns·fi deZopuks n`”;rsA

pØikf.kVhdk

Physiological functioning and necessary locomotion in living being is called ‘cheshtitam’. Yet it can be a synonym of ‘kriya’ in colloquial language. By word ‘cheshtitam’ all other tasks save emesis (oeukfndeZ) etc. are indicated.

iz;Ru psrk /kkrks% xq.kk%A

lqJqr

26


To take effort is an action, which is indicative of soul.

vkRela;ksx iz;RukH;ka gLrs deZAA

d.kkn 5-11

Due to inner strong desire, hands do work.

la;ksxs p foHkkxs p dkj.ka nzOekfJre~A

drZO;L; fØ;k deZ deZ ukU;nis{krs AA

p- lw- 1-52

Factors, which are responsible for intermolecular attraction as well as intermolecular repulsion, do exist in matter itself. The events included in procedures done for either of two reactions are called ‘kriya’. These and only these events can be called as karma.

4. Synonyms of term kriya

i;kZ;”kCnkuka

1- vkjEHks 2- fu’d`rkS 3-f”k{kk;ka

4- iwtk;ka 5- laiz/kkj.ks ¼fooknfopkjk³~s lk/kus½

6- vkek|qik;s 7- /kkRoFksZ 8- ps’Vk;ka

9- dj.ks 10-“kkSps gse-

iz;ksxs p r= U;k;erfl)k fØ;k dEeZ “kCns 1755i`-nf”kZr

5. Sharira dosha and manasa dosha

r= =;% “kjhjnks’kk okrfiRrÜys’ek.k%] rs “kjhja nw’k;fUr( }kS iqu% lRonks’kkS jtLreÜp] rkS lRoa nw’k;r%A rkH;ka p lRo”kjhjkH;ka nq’VkH;ka fod`fr#itk;rs] uksitk;rs pkiznq’VkH;ke~A

p- “kk- 4-34

Three doshah abide in living body. They are Vata-Pitta-Kapha. These doshah are responsible for physical diseases. There are two more doshah. They are responsible for mental (lRoa) illness. If these physical three and mental two doshah are vitiated, diseases of living body and mind are observed respectively. In normal condition of these doshah, no pathology of body or mind is observed.

6. Triguna, tridosha, panchamahabhuta

mæñ ÂéÙÑ âžßÎæðáæñ ÚUÁSÌ×Ø Ìæñ âžß¢ ÎêáØÌÑÐ �

27


ÌæØæ¢ ¿ âžßàæÚUèÚUæØæ¢ ÎéCïUæØæ¢ çß·ë¤ÌM¤ÂÁæÌð,� � � ÙæðÂÁæØÌð ¿æÂýÎéCïUæØæ×÷ïÐ�

¿. àææ. 4. 34

In those bodies where ‘satva’ is abundant even abnormalities or diseases are not observed much. Whereas in bodies where ‘raja’ and ‘tama’ vitiate ‘satva’ or supercede ‘satva’, the diseases also are prevalent.

,dk rq izd`fr% vpsruk] f=xq.kk] cht/kfeZ.kh] izlo/kfeZ.kh] ve/;Lr/kfeZ.kh psfrA

lq- “kk- 1-9

f=xq.kk bfr lRojtreksxq.kk

Basic qualities of triguna:

lRoa y?kq izdk”kdfe’Veqi’VEHkda pya p jt%A

xq# oj.kdeso re% iznhioPpkFkZrks o`fRrAA

lka[;dkfjsdk 13

Satva attribute is buoyant and illuminating; rajas attribute is exciting and mobile; and tamas attribute is sluggish and obscuring. Their functioning is for single purpose, like that of a lamp.

r= lRocgqyekdk”ka] jtkscgqya ok;q%A

lRojtkscgqyks·fXu% lRorekscgqyk vki%] rekscgqyk i`fFkohfrA

lq- “kk- 1-20

egkHkwr f=xq.k

vkdk”k lRo

ok;q jt

vfXu lRo $ jt

vki% lRo $ re

i`fFo re

This shows relation between Mahabhuta and Triguna.

Okkrnks’k vkdk”k $ ok;q

fiRrnks’k rst

dQnks’k i`Foh $ vki

Putting two things together relation between ‘Triguna’ and ‘Tridosha’ is as follows:

28


Okkrnks’k vkdk”k $ ok;q lRo $ jt

fiRrnks’k rst lRo $ jt

dQnks’k i`Foh $ vki lRo $ re

Different compendia offer following references:

iou% jtksxq.ke;%A fiRra lRoxq.kksRrje~A dQ reksxq.kkf/kd%A “kk- la- iw- [ka- v- 5

nkss’k/kkrqeyknhuka usrk “kh?kz% lehj.k%A

jtksxq.ke;% lw{eks :{k% “khrks y?kqÜpy%AA


The leader of Dosha-Dhatu-Mala is Vata. Following are the properties of Vata:

Raja quality is in abundance in Vata. Besides this, it is capable of penetrating minutest body structures (lw{e), brings dryness due its existence (“khr), enjoys coolness (y?kq), and is light in weight itself and brings light feeling to body in its existence and is unsteady in nature (py%).

fiRreq’.ka nzoa ihra uhya lRoxq.kksRrje~A

lja dVq y?kq fLuX/ka rh{.keEyUrq ikdr%AA


Pitta is warm, fluidic, yellow, blue colored, pungent to taste, buoyant, unctuous, burning, sharp, remains in sour state after digestion, and bears Satvaguna.

“ys’ekÜosrks xq#% fLuX/k% fifPNy% “khryLrFkkA

reksxq.kkf/kd% LoknqfoZnX/kks yo.kks Hkosr~AA


Kapha is white, heavy, unctuous, and cool and bears Tamaguna.

This is relation between Triguna and Tridosha. These doshah abide in various dhatavah. Triguna for this reason have to be considered in every physiological as well as pathological events of body.

7. Sharira and shaarira

Sharira is living body and shaarira is science about living body

Definitions of sharira are given on page no 13.

Shaarira is

“kjhja vf/kÑra ra=e~A

8. Classification and components of purusha

29


1. Purusha with only one constituent: (,d/kkRokRed)

psruk/kkrqjI;sd% Le`r% iq#’klaKd%A

p-“kk- 1

Lone Chetana principle is refered to as’ Purusha’.

2. Purusha with two constituents: (f}/kkRokRed)

This category is classified into following groups

v½ {ks={ks=KkRed%

r= {kh;r~ bfr {ks=a uke “kjhja( rRizd`frfodkjleqnk;kReda egkHkwrfodkjleqnk;kReda ok] rnf/k’Bk; p fLFkr vkRek p {ks=K%A

vfHkuo “kkjhja & nkeksnj “kekZ xkSM

bfr {ks=a leqf/k’Va loZeO;DrofTkZre~A

vO;DreL; {ks=L; {ks=Ke`’k;ks fonq%A

p-“kk- 1-65

All these factors taken together except the manifested one; (avyakta) are known as kshetra or corpus. The unmanifested one is known is known as kshetradnya (knower of corpus).

‘Avyaktavarjitam’ implies to corpus or kshetra, excluding Prakruti and Purusha. Both are regarded as knower of corpus.

egnkfn loZ {ks=eO;Drekp{krs] {ks=Ka rq

“kk”orefpUR;ekRekue~A

dk-“kk- 4

Combination or togetherness of structural morphology of body ‘Kshetra’ constituted of ‘Panchamahabhuta’ and Chetana tatva or ‘Purusha’ or ‘Kshetradnya’ is {ks={ks=KkRed% iq#’k.

vk½ vfXu’kksekRed%

vfXu’kksehRokn~ xHkZL; bfr

lq-lw- 14-7

vfXu’kksekReda loZa txr~ LFkkojt³~xee~A

vfXu’kksekRedk losZ nsfguLrq prqfoZ/kkAA

Hksy-la-“kka 4

Agni and Soma together constitute Purusha.

30


3. Purusha with three constituents: (f=/kkRokRed)

This category is classified into following groups

v½ f=n.Mkred

lRoekRek”kjhja------------osnks;a leizdkf”kr%A

p-lw- 1-47&67

lRoa means mind.

vkRek means Chetana tatva

“kjhja means body

Purusha is togetherness of body, mind and soul.

vk½ f=xq.kkRed

r= dkj.kkuq:ia dk;Zfefrd`Rok-----

----------------------------HkoUrhR;sds Hkk’kUrsA

lq-“kk- 1-10

rUe;kU;so Hkwrkfu--------Hkwrxzkeks O;tU;rA

lq-“kk- 1-12

Since body is evolved out of unicellular fertilized zygote, contents participating in the union have to impress on zygote and have to descend down in every cell differentiated from unicellular zygote. Union of sperm and ovum represent ‘Prakruti’ and soul represents Chetana tatva. ‘Prakruti’ bears three qualities or Guna. These three qualities are Satva, Raja and Tama. Above references read that these qualities do descend into Purusha.

b½ f=nks’kkRed


p- lw- 1-56

okrfiÙkÜys’ek.k% ,o nsglaHkogsro% A

lq- lw- 21-3

ok;qfiÙkdQÜpsfr =;ks nks’kk% leklr% A

v- â- lw- 1-6

All these references indicate that Purusha is constituted out of three biological gears namely Vata, Pitta and Kapha.

31


4. Purusha with six constituents: (‘kM~/kkRokRed)

‘kM~/kkro% leqfnrk% iq#’k% bfr “kCna yHkrsA

r|Fkk Ik`fFkO;kirstk ok;qjkdk”ka czãpkO;DrfefrAA

p-“kk- 5-4

Purusha is combination of the six dhatavah namely Pruthvi, Apa, Teja, Vayu, Akasha and Brahman, the manifested one.

[kkn;”psruk’’Bk /kkro% iq#’k% Le`r%A

psruk/kkrqjI;sd% Le`r% iq#’klaKd%AA

p-“kk- 1-16

Purusha comprises six dhatavah, viz. five Mahabhuta and soul. Soul alone is in reference to certain context is Purusha.

The definition of Purusha in this shloka is in keeping with the tradition of Vaisheshika system of philosophy. Five elements include five perceptive sense organs.

iquÜp /kkrqHksnsu prqfoZa”kfrd% Le`r%A

euks n”ksfUnz;k.;FkkZ% izd`frÜpk’V/kkrqdhAA

p-“kk- 1-17

This shloka presents another aspect of Purusha, which comprises of twenty-four elements. These are one mind, ten indriya, five objects perceived by sense organs and Prakruti consisting of eight entities.

‘kM~/kk/kqtLrq iq#’kks jksxk% ‘kM~/kkrqtkLrFkkA

jkf”k% ‘kM~/kkrqtka g;s’k lka[;Sjk|S% izdhfrZr%A

p-lw- 25-15

Living beings as well as their diseases originate from six dhatavah. These six dhatavah, assumed by Philosophy of Samkhya are Atman and five Bhuta.

arL; iq#’kL; Ik`fFkoh ewfRrZjki% DysnLrstks·fHklarkiks

ok;q% izk.k fo;PNqf’kjkf.k czãkUrjkRekAA

p-“kk- 5-5

pruthvi constitutes form of man, jala, moisture; tejas, heat; vayu life (Prana), and akasha, all porous parts; and Brahman, eternal soul.

iapegkHkwr”kjhfjleok;% iq#’k%A

lq-lw- 1-13

Living body consists of five Mahabhuta and soul.

32


5. Purusha with thirteen constituents: (=;ksn”k/kkRokRed)

nks’k/kkrqeykewya fg “kjhjaA

lq-lw- 15-3

nks’k/kkrqeykewyks lnk nsgL; ra pyk%A

v-la-

Three Doshah, seven Dhatu and three Mala are thirteen constituents of Purusha.

6. Purusha with seventeen constituents: ¼ lIrn”k/kkrqd% iq#’k% ½

vkResfUnz;euks·FkkZuka ;ks·;a iq#’klaKd%A

jkf”kjL;ke;kuka p izkxqRifRrfofu”p;sAA

p-lw- 25-4

Togetherness of soul, five sense organs, five objects of sense organs, five reciprocating organs executing actions, and mind comprise seventeen constitutes of Purusha.

“kjhjsfUnz;kRelRoleqnk;a iq#’kekp{krs] ¼vkRekuesds½A [ka ok;qLrst% vki% i`fFkohfr iapegkHkwrkfu “kjhjgsrq:P;rsA

dk”;i

One body, eleven indriya, one mind and five Panchamahabhuta together constitute seventeen constituents of Purusha.

These six constituents are further analyzed into twenty-four elements. They are as follows:

7. Purusha with twenty-four constituents: (prqfoZa”kfrd% iq#’k%)

iqu”p /kkrqHksnsu prqfoZa”kfrd% Le`r%A

euks n”ksfUnz;k.;FkkZ% izd`frÜpk’V/kkrqdhAA

p-“kk- 1-17

Another classification assumes twenty-four constituents of Purusha. They are one mind, ten sense and reciprocating action organs, five objects of sense organs, prakruti with eight entities. These eight entities comprise of avyakta, mahat and ahamka and five panchamahabhuta.

33


8. Purusha with innumerable constituents: (ukuko;okRedks iq#’k%)

ukuko;okRedks nsg%

r=iq#’kxzg.kkr~ rRlEHkonzO;lewgks Hkwrkfn

mDrLrn³~xizR;³~xfodYik”p Ro³~ekalkfLFkfljkLuk;q izHk`r;%A

lq-lw- 1-38

“kjhjko;oLrq ijek.kqHksnsukifjla[;s;k

HkoR;frcgqRoknfrlkS{E;kr~ vfr bafnz;RokPpA

p-“kk- 7-17

Body organs are many. They are made up of minutest units (cells), which are not countable and are not seen easily with naked eyes.

“kjhjla[;k fufnZ’Vk ;FkkLFkwya izdkjr%A

nsgko;olw{ea rq HksnkuUR;a lqnqopZe~A

dk”;Ik

Kashyapa in this shloka explains that different body constituents can be enumerated when they are broad, crude and countable. Extremely minute things, which are not perceived with our sense organs, are difficult to enumerate. Therefore one is not very confident to exhibit constituents of Purusha and this is why so many proposals are put forth.

Although so many groups are read in above references, Ayurveda considers specifically for treatment purpose.

9. Shatdhatupurusha in sharira and chikitsa

u psruk/kkrq:i% iq#’kfÜpfdRlk;efHkiszr%A

p-“kk- 1-16 pØikf.kVhdk

Only soul, without body of Panchamahabhuta is not capable of receiving treatment. Lone soul therefore cannot be considered for this purpose.

“kkL=kUrjO;ogkjkuqjks/kkfngkI;;a iq#’k”kCnsu lafKr bfr n”kZ;fr( fpfdRlkfo’k;Lrq ‘kM~/kkrqd ,o iq#’k%] vr ,o lafKrxzg.ka u d`re~A

p-“kk- 1-16 pØikf.kVhdk

34


Other sciences use name Purusha to many groups containing various constituents. Ayurveda, an Indian medical science indicates only shaddhatvatmaka Purusha since this Purusha is important for treatment.

vfLeu~ “kkL=s iapegkHkwr”kjhfjleok;% iq#’k bR;qP;rs A vfLeu~

fØ;k] lks·f/k’Bkue~ A

lq- lw- 1-12

Whatever is read in other sciences, Ayurveda considers shaddhatvatmak ‘Purusha’. These six entities are Panchamahabhuta (iapegkHkwr) and jivatman (”kjhfjleok;%). Aim of Ayurveda is to establish homeostasis in body constituents (/kkrqlkE;k fØ;k pksDrk). This deed (vfLeu~ fØ;k) is meant for (lks·f/k’Bkue~) this ‘Purusha’.

l ,o deZiq#’k% fpfdRlkf/kd`r% A

lq- “kk- 1-16

This shaddhatvatmak ‘Purusha’ is also ‘Karma Purusha’. The very ‘Purusha’ is considered for treatment.

;kfHk% fØ;kfHk% tk;Urs “kjhjs /kkro% lek%A

lk fpfdRlk fodkjk.kka deZ rn~ fHk’ktka Le`re~AA

p-lw- 16-34

The procedure, which brings balance between body constituents, is Chikitsa. It is duty of a physician to perform such deeds for the sake of management of diseases.

;k fØ;k O;kkf/kgj.kh lk fpfdRlk fux|rsA

oS|d”kCnfla/kw

The process, which is meant for management of diseases, is Chikitsa.

fpr~ Hkkos jksxksiu;us bfr fpfdRlkA

vfLeu~ “kkL=s iapegkHkwr”kjhfjleok;% iq#’k% bR;qP;rsA

lq-lw- 1-18

In present science (Ayurveda), Purusha is combination of Panchamahabhuta and soul.

35


Chapter 3 Tridosha, Role in Prakruti etc

7. Tridosha in general

nks"k/kkrqeyewya fg “kjhja A

lq- lw- 15

Doshah, Dhatu and Mala are basic constituents of living body. Ayurveda is not considering any fourth group for the foundation of body.

Out of these three fundamental groups, doshah are given due importance since they are body controllers.


p- lw- 1-56

36


Vayu, Pitta and Kapha together constitute group of functionalism in living body.

fuR;k% izk.kHk`rka nsgs okrfiRrdQkL=;%A

fod`rk% izd`frLFkk ok rku~ cqHkqRlsr if.Mr%AA

p-lw- 18-48

Every physician has to assess status of three Doshah in living body. A physician should always be aware whether status of three doshah is within physiological limits or not.

8. Rutu-Dosha-Rasa-Guna

Rutu-Mahabhuta-Rasa

«¤Ìé ×ãUæÖêÌæçÏ€Ø ÚUâæðˆÂçžæ

ãðU×¢Ì Âë‰ßè ÁÜ ×ÏéÚU

ßáæü Âë‰ßè ¥ç»A ¥Ü�àæÚUÎ ¥ç»A ÁÜ Üß‡æ

»ýèc× ¥ç»A ßæØé ·¤ÅéU

çàæçàæÚU ßæØé+¥æ·¤æàæ çÌQ¤

ßâ¢Ì ßæØé Âë‰ßè ·¤áæØ

Rasa-Dosha

Ì˜æ Îæðá×ð·ñ¤·¢¤ ˜æØS˜æØæð ÚUâæ ÁÙØç‹Ì, ˜æØS˜æØpæðÂàæ×Øç‹ÌÐ ÌlÍæ - ·¤ÅéUçÌQ¤·¤áæØæ ßæÌ¢ ÁÙØç‹Ì, ×ÏéÚUæÜÜß‡ææSˆßðÙ¢ àæ×Øç‹ÌÐ ·¤Å÷UïßÜÜß‡ææÑ çÂžæ¢� � ÁÙØç‹Ì, ×ÏéÚUçÌQ¤·¤áæØæSˆßðÙ‘ÀU×Øç‹ÌÑÐ ×ÏéÚUæÜÜß‡ææÑ� o£ðc×æ‡æ¢ ÁÙØç‹Ì, ·¤ÅéUçÌQ¤·¤áæØæSˆßðÙ¢ àæ×Øç‹ÌÐÐ ¿.çß. 1.6

A group of three Rasa vitiates one Dosha and a group of three pacifies the

same. Vata is generated by three Rasa (·¤ÅéUçÌQ¤·¤áæØæ) and is pacified

by three Rasa (×ÏéÚUæÜÜß‡æ� ). Pitta is generated by is generated by three

Rasa (·¤Å÷UïßÜÜß‡ææÑ� ) and is pacified by three Rasa

(×ÏéÚUçÌQ¤·¤áæØæ). Kapha is generated by three Rasa

37


(×ÏéÚUæÜÜß‡ææÑ� ) and is pacified by three Rasa

(·¤ÅéUçÌQ¤·¤áæØæ).

Rasa-Guna

Sr.No. Qualities Predominant Medium Least

1 Dry (ruksha) Kashaya Katu Tikta

2 Unctuous (snigdha) Madhura Amla Lavana

3 Warm (ushna) Lavana Amla Katu

4 Cool (shita) Madhura Kashaya Tikta

5 Heavy (guru) Madhrua Kashsya Lavana

6. Light (laghu) Tikta (Lavana) Katu Amla

9. Biological rhythm of Tridosha

Tridosha are in waxing and waning status naturally and this is called biological thythm, which is observed daily. Seasonal rhythm is given in rutu dosha sambhandha.

o;ks∙gksjkf=HkqDrkuka rs∙Ure/;kfnxk% Øekr~A

v- â- lw= 1

In this shloka the diurinal changes in balance of tridosha is shown. It is plotted in the table below:

Sr.No.

Time Adi Madhya Anta

1 Vaya (age) Kapha Pitta Vayu

2 Aha (day time) Kapha Pitta Vayu

3 Ratri (night time) Kapha Pitta Vayu

4 Bhukta (related to meal) Kapha Pitta Vayu

10. Dosha in formation of Prakruti

izd`fr% “kjhjLo:ie~A

Body morphology is Prakruti.

38


“kqØa firf}Zf=fcUnqdkoLFka jsr%A vkrZo _rkS HkoekrZoe~ ekrqf}Zf=fcUnqdkoLFka “kksf.krs%A

v-â-lw-9 Vhdk

Shukra is one or two drops of semen. Artava is one or two drops of female secretion containing ovum.

rStZUegsrqfHknksZ’kS%] izd`r”p L;q%A

Due to these two, conception takes place and dosha at time of conception are Prakruta dosha.

“kqØa iqal% lekxesA

vkrZo% L=hjt%A dnk] vknkS tholaØe.kle;sA mRrjdkytSLrq nks’kSjfod`rS% fLFkfr%] fod`rSukZ”k%A

At the time of coitus, shukra is semen of a male and artava is ovum. This is situation at event of entrance of jivatma in union of sperm and ovum. As soon as conception takes place, if doshah are in physiological status, fetus remains alive. Otherwise fetus gets destructed in case doshah extend beyond their physiological limits.

Doshah play their role from unicellular zygote. After union of sperm-ovum and jivatma, first event of evolution of this would be ‘sharira’, is origination of Doshah. These as referred in Charaka-Samhita are in command of further development of fetus. Physical, physiological and psychological expression of this fetus is ‘Prakruti’.

11. Dosha in maintenance of health

All body entities are synthesized through food.

i`fFkO;k vks’k/k;%A vks’k/khH;ks·Uue~A vUukRiq#’k%A

rSfRrjh; mifu’kn 2-1

Earth grows plants. From plants we get food. Man is entirely dependent on this food.

Doshah are originator of Prakruti.

izd`R;kjEHkdRos lfr nqf’Vdr`ZRoa nks’kRoe~A

e/kqdks’kO;k[;k

mala are not capable of formulating Prakruti.

They circulate through out the living body.

loZ'kjhjpjkLrq okrfiRRk”ys’ek.k%A

p- lw- 20-9

39


Vata-Pitta and Kapha circulate through out the body.

viii. They are responsible for functions like – intake of food, water and air and many other.

All functions of living body are initiated, carried out and controlled by doshah.

Whenever they extend physiological limits quantitatively or qualitatively, are responsible for pathogenesis of diseases.

fod`rk% LoHkkoizP;qrk%

vfod`rk% iqunsZga orZ;fUr ;ki;fUrA

When Doshah are away from their original constitution (LoHkkoizP;qrk%), they vitiate. Within their own quantitative and qualitative limits they sustain and maintain body.

12. Prakruta and Vaikruta dosha

rFkk dssfpnkgq% & f}fo/kk okrkn;% izkd`rk oSd`rkÜp A r= izkd`rk% lIrfo/kk;k% izd`rs% gsrqHkwrk% “kjhjSdtUeku% A rs “kjhj/kkj.kkn~ /kkrqlaKk% A nks’kk[;kuka fod`rkuke~ chtHkwrk% A eqew’kksZ% Lo:ikPpyfUr A losZ’ofi p nsgs lafufgrs’kq izd`R;qYc.kRosu O;ins”k% A

v- la- “kk- 8-4

Two sets of Doshah are observed, Prakruta and Vaikruta. Out of them Prakruta are observed from event of conception i.e. union of sperm and ovum. They are responsible for seven types of Prakruti of a person. Since they sustain living body they are Dhatavah. They are like seeds for Doshah, which evolve afterwards and which become causative factors for pathogenesis. Prakruta never change. They remain constant. Any change in them leads to either death or trouble as miserable as death. They occupy entire living body and by their proportion, are responsible for expression of phenotype.

rs p izkd`rk ;ks u eqew’kZLrL; Lo:ikUu pyfUrA ;koTthforesrRLo:ik bR;FkZ%A rs izkd`rk nks’klaKdkuka oSd`rkuka okrknhuka chtHkwrk%A

banqO;k[;k

Prakruta, in healthy individual remain constant. As long as a person lives, they remain as they are. They are titled ‘Dhatavah’. Vaikruta Doshah are titled ‘Doshah’. Prakruta are to Vaikruta as seeds are to plants.

40


Chapter 4 Vata dosha

1. Vyutpatti and Nirukti of term vata

Root verb in word ‘vata’ is *ok^ xfrxU/ku;ksfjfr /kkrq%. ÌÙ÷ is applied to this verb and Ù gets deleted by rule to give word ßæÌ.

»çÌ»‹ÏÙæÍüSØ ßæ ÏæÌæðÑ - ãUçâ×ëç»ý‡ßç×Îç×ÜêÂêÏêçßüØSÌÙ÷ï - 33.86 - ©U 373 �

§çÌ âê˜ææðˆÂóæð ÌÙ÷ï ÂýˆØØð ßæÌ §çÌ M¤Â×÷ïÐ

ÇUUËãU‡æ

2. General locations, properties, functions of vata

1- :{k% “khrks y?kq% lw{eÜpyks·Fk fo”kn% [kj%A

p-lw- 1-58

2- :{k&y?kq&“khr&nk#.k&[kj&fo”knk ‘kfMes okrxq.kk HkofUrA

p-lw- 12-4

3- jkS{;a yk?koa oS”k|a “kSR;a xfr% vewrZRoa psfr ok;ks%

vkRe:ikf.k HkofUrA

p-lw- 20-13

4- okrLrq :{ky?kqpycgq”kh?kz”khri#’kfo”kn%A

p-fo- 8

1- ok;qLra=;a=/kj%

It is responsible for maintaining all mechanical moves of body including reflex actions, moves based on electrical signals like cardiac cycle, moves based on pressure gradient like diffusion of gases, moves based on filtration like formation of urine, etc.

2- izorZdÜps’VkukeqPpkopkuka

It induces important and unimportant; all kinds of moves.

3- fu;Urk iz.ksrk p eul%

Willing or unwilling attention is duty of Vata.

4- losZfUnz;k.kkeq|kstd%

41


Vata induces all organs of sense and reciprocation.

5- losZfUnz;k.kkefHkoks<k

Vata perceives sensory signals conveyed through all sense organs.

6- loZ”kjhj/kkrqO;qgdj%

To prepare architecture of body systems is duty of Vata.

7- lU/kkudj% “kjhjL;

It is responsible for synthesis of body entities.

8- izorZdks okp%

It induces speech.

9- izd`fr% Li”kZ”kCn;ks%

Touch sensation and hearing is impossible without Vata.

10- Jks=Li”kZu;ksewZya

Body structure is specially designed to perceive tough and hearing.

11- g’kksZRlkg;ks;ksZfu%

Expression of happiness and expression of wish and will to work is due to Vata.

12- lehj.kks·Xus%

It helps to keep ‘Agni’ alive.

13- nks’kla”kks’k.k%

Absorption of moisture is duty of Vata.

14- {ksIrk cfgeZykuka

It is responsible for excretion of excreta.

15- LFkwyk.kqlzksrlks HksRrk

It penetrates through broad and minute spaces in body.

16- drkZ xHkkZd`rhuka

It is responsible for embryological differentiation in intrauterine life

17- vk;q’kks·uqo`fRrizR;;Hkwrks HkoR;dqfir%A

As long as Vata is working and remains in physiological condition, it by virtue of its movements represents life.

mRlkgksPN~oklfu%Üoklps’Vk /kkrqxfr% lekA

leks eks{kks xfrerka ok;ks% dekZ·fodkjte~AA

p-lw- 18

42


Non-vitiated Vata brings zest in work, makes body physiology like respiration smooth, develops all body organs to their full growth and body functions are observed to go comfortably.

“kjhjko;okLrq ijek.kqHksnsu vifjla[;s;k HkofUr] vfrcgqRokr~ vfrlkS{E;kr~ vrhafnz;RokPpA rs’kka la;ksxfoHkkxs ijek.kwuka dkj.ka ok;q% deZLoHkkoÜpA

p-“kk-7

All body constituents are not measurable as they are innumerable, many are extremely minute so difficult to count, many are not perceived by human sense organs; due to all these reasons they can not be counted. Molecules of different systems are brought together and separated from each other by movements of Vayu.

nks’k/kkRofXulerka laizkfIra fo’k;s’kq pA

fØ;k.kkekuqyksE;a p djksR;dqfirks·fuy%A

lq-fu- 1

Non-vitiated or Vata in physiological condition maintains all body entities i.e. dosha-dhatu-mala in their physiological limits and let these entities do their function without any opposition or obstruction.

fØ;k.kkeizfr?kkre~ veksga cqf)deZ.kke~A

djksR;U;kUxq.kkaÜpkfi Lok% fljk% iouÜpju~AA

lq-“kk-7-8

When Vata is properly channelized, all body functions are smooth, brainwork is proficient, and Vayu fetches such other results.

Rks’kka =;k.kkefi nks’kk.kka “kjhjs LFkkufoHkkx mifn”;rsA r|Fkk & cfLr% iqjh’kk/kkua dfV% lfDFkuh iknkS vfLFkfu p okrLFkkukfuA v=kfi iDok”k;ks fo”ks’ks.k okrLFkkue~A

p-lw- 20-9

Charaka-Samhita describes division of body as related to location of three doshah.

ÂP¤æàæØ·¤ÅUèâç€ÍŸæô˜ææçSÍSÂàæüÙðç‹¼ýØ×ï÷Ð

SÍæÙ¢ ßæÌSØ, Ì˜ææçÂ ÂP¤æÏÙ¢ çßàæðáÌÑH 1H

It states, bladder, rectum, waist, thighs, feet and colon, are locations of Vatadosha, and amongst which colon is chief one.

All these are general location i.e. sthana for the vata dosha. However vata is divided into 5 types and each of the vatabheda has specific locations and specific functions. These are as follows:

3. Specific locations, properties, functions of prana

43


Pranavayu

Âýæ‡æôù˜æ ×êÏü»ÑÐ

©UÚUÑ ·¤‡ÆUÏÚUô ÕéçhNUÎØðç‹¼ýØç¿žæÏë·ï÷¤H 4H

DïUèßÙÿæßÍê¼ýæÚUçÙÑEæâæóæÂýßðàæ·ë¤Ìï÷Ð

Prana abides head. It takes care of chest, neck, intellectual faculties, and emotional aspects. It functions for expectoration, sneezing, belching, respiration and ingestion of food.

LFkkua izk.kL; ew/kksZj%d.BftOgkL;ukfldk%A

‘Bhou{koFkwXnkjÜoklkgkjkfn deZ pA

p-fp- 28-4

Location of Prana is head, chest, neck, tongue, mouth, and nose. It functions for expectoration, sneezing, belching, respiration, and ingestion of food.

ok;q;ksZ oD=lapkjh l izk.kks uke nsg/k`d~A

lks·Uua izos”k;R;Ur% izk.kkaÜpkI;oyacrsA

izk;”k% dq#rs nq’Vks fgDdkÜoklkfndku~ xnku~A

lq-fu- 1-14

oD=lapkfjRoL;ksiy{k.ka] rsu ew/kksZj%daaBukfldk vfi izk.kL; LFkkue~A

MYg.kVhdk

Prana is that type of vayu, which sustains whole body and which freely circulated in mouth. It functions for ingestion of food and for survival of a living being. When vitiated it generates diseases like hiccough, asthma etc.

That Pranavayu is located in mouth indicates other site of body for this Pranavayu, such as head, chest, neck and nose.

Ì˜æ Âýæ‡æÑ ×êÏüçÙ ¥ßçSÍÌÑ ·¢¤ÆUæðpÚUÑ Õéfèç‹¼ýØNÎØ ×ÙæðÏ×ÙèÏæÚU‡æ DïUèßÙÿæßÍêeæÚ UÂýEæâæð‘À÷ïEæâæóæÂýßðàææçÎç·ý¤ØÑÐ

¥. â¢. âê. 20

Prana existence is in murdha and it is kanthachara. It functions for sustenance of budhi, indriya, hrudaya, manodhamani, and controls shtheevana, kshavathu, udgara, prashwasa, uchswasa, annaprvesha etc.

4. Specific locations, properties, functions of udana

Udanavayu

mnkuL; iqu% LFkkua ukH;qj% daB ,o pA

44


okd~izo`fRr% iz;RukStkscyo.kkZfn deZ pAA

p-fp- 28-7

izk.kksnku;ks% ;|fi lekue~ mj%LFkkua] rFkkfi deZHksnkn~ Hksn ,oA

;FkSo ,dx`gfLFkrekykdkjdqaHkdkj;ks%A

pØikf.k] p-fp- 28-7

Udana is located at umbilicus, chest, and neck. It functions for speech, strength, energy etc.

Commentator adds to this shloka that even if same place is indicated for more than one type of Vatadosha, Prana and Udana; they do their own individual duties. He provides an example to clear this concept. He says if vessels are kept one above other in one house, space vessels share is same, yet function of each vessel is different.

mnkuks uke ;Lrw/oZeqiSfr iouksRre%A

rsu Hkkf’krxhrkfnfo”ks’kks·fHkizorZrsA

Å/oZt=qxrkUjksxku~ djksfr p fo”ks’kr%AA

lq-fu- 1-14

Vatadosha, which leads upwards, is Udanvayu. Commentator Dalhana points out that location of Udanvayu is left unmentioned in shloka. He advises to grant all locations suggested by Charaka-Samhita.

miSfr xPNfrA LFkkua iqu% vuqDrefi vL; ukH;qj%daBkfnA

Hkkf’krxhrkfnfjfr vkfn”kCnkn~ mPN~oklkfnfo”ks’kk%A

MYg.kVhdk

Commentator specifies that even if unsaid, other sites of this type should be considered. Similarly respiration should be added to functions even if it remains to be mentioned.

mnku mjfl vofLFkr%daBukfldkukfHkpj%

okDizo`fRriz;RukstkZcyo.kZlzksr%izh.ku/kh/k`freukscks/kukfnfØ;%A

v-la-lw- 20

Srotoprinana is added to abovementioned functions in this shloka. This is indicative of extensive circulation to every system and all cells of the same.

©UÚUÑSÍæÙ×éÎæÙSØ ÙæâæÙæçÖ»Üæ¢pÚðUÌ÷ïÐ

ßæ€ÂýßëçžæÂýØ%æðÁæüÕÜß‡æüS×ëçÌç·ý¤ØÑÐÐ ¥. N. âê. 12.5,6

Ashtanga-Hurdaya also prescribed the same functions.

45


5. Specific locations, properties, functions of samana

Samanavayu

Losnnks’kkEcqokgkfu lzksrkafl lef/kf’Br%A

vUrjXusÜp ikÜoZLFk% lekuks·fXucyizn%AA

p-fp- 28

nks’kogkfu p lzksrkafl loZ”kjhjpjk.;soA

pØnRrVhdk

This type is nurturing agent for agni. It therefore is found in vicinity of agni. It functions in systems, which convey sweat, water, dosha. Commentator suggests that systems conveying dosha should be taken as all systems as dosha is circulated through out the living body.

vkeiDok”k;pj% lekuks ofUglaxr%A

lks·Uua ipfr rTtkaÜp fo”ks’kku~ fofoufDr fgA

xqYekfXulknkrhlkjizHk`rhu~ dq#rs xnku~AA

lq-fu- 1

Sushruta-Samhita agrees with proposal forwarded in Charaka-Samhita. Location of this type of Vayu is in stomach and intestines; in vicinity of agni. It digests food, separates absorbable and un-absorbable portion of digested food. It vitiated, it is responsible for generating diseases like tumor, indigestion, diarrhea, etc.

leku% varjfXulehiLFk% rRla/kq{k.k% iDok”k;nks’key& ”kqØkrZokEcqog lzksrksfopkjh rnoyacukUu/kkj.k ikpu foospu fdV~Vk/kksu;ukfnfØ;%A

v-la-lw-20

Samana is in vicinity of agni. It induces and strengthens digestive fire, acts on systems conveying dosha, excreta, semen and ovum, circulates through systems. In GI tract it holds food, digests it, separates it into absorbable and non-absorbable portion, and sends it further in lower part of intestine.

In this shloka a different thought about this Vayu is proposed. Its existence is extended to last dhatu, shukra, which indicates its function is not limited to GI tract and digestion of food. Nourishment taken to other body entities is also converted into assimilable form due to action of this Vayu. Its command is expressed by Charaka-Samhita also. This shloka clearly spells these impressions in words.

lekuks·fXu% lehiLFk% dks’Bs pjfr loZr%A

vUua x`.gkfr ipfr foosp;fr eqapfrAA

46


v-â-lw- 12

This shloka is none different than aforementioned shlokas.

jlLrq ân;a ;kfr lekue#rsfjr%A

“kk-la-iz-[ka

This shloka is one more addition to functions of samana. So far only digestive and absorptive aspect is considered. Here, conveyance of digested, absorbed product of food is conveyed to heart. This function comes under jurisdiction of samana.

6. Specific locations, properties, functions of vyana

Vyanavayu

nsga O;kIuksfr loZa rq O;ku% “kh?zkxfruZ`.kke~A

xfrizlkj.kk{ksifues’kkfnfØ;% lnkAA

p-fp- 28-9

Since this type of Vatadosha occupies entire body it is known as ‘Vyana’. This is very fast. Various motions of body, relaxations, contractions, eyelid reflexes etc., are due to this type of Vatadosha.

d`RLunsgpjks O;kuks jllaoguks|r%A

Losnkl`d~lzko.kÜpkfi iap/kk ps’V;R;fiA

d`)Üp dq#rs jksxku~ izk;”k%loZnsgxku~AA

lq-fu- 1-17]18

Vyana occupies entire living body. it induces circulation of Rasa. It is responsible for sweating, various secretions, and five types of motions like relaxations, contractions etc. it this Vata type gets vitiated, it becomes responsible for diseases related to any location of whole body.

jllaoguks|r bR;= vkfn”kCnks nz’VO;%] rsu jlkfnlaoguks|r bR;FkZ%A laogua izsj.ke~A iap/kk ps’V;fr bfr izlkj.k&vkdqapu&foueu&mUueu&fr;ZXxeukfu iap ps’Vk%A vU;s rq xfrizlkj.k&mR{ksi.k&fues’k&mUes’kS% iapfHk% izdkjS% iap/kk bfr O;k[;ku;fUrA loZnsgxku~ TojkfrlkjjDrfiRrizHk`rhu~A

MYg.k

Commentator Dalhana adds to meanings of few words shlokad by Sushrutaa. He describes five types of motions as relaxation, contraction, downward movement, and upward movement, movement in any direction. Some other commentator spells this word as; motion, relaxation, upward movement, opening of eyelid, closing of eyelid etc. His commentator explains Sushrutaa-statement

47


about diseases. he spell the meaning of word (loZnsgxku~) as diseases affecting entire body like fever, diarrhea, which show manifestations in whole body.

7. Specific locations, properties, functions of apana

Apanavayu

o`’k.kkS cfLres<ªa p ukH;w# oa{k.kkS xqne~A

vikuLFkku;a=LFk% “kqØew=”kd`r~fØ;%A

l`tR;krZoxHkkSZ pA

p-fp- 28-10

Lower abdominal organs are under influence of apana. It controls all reflexes related to these organs like testes, penis, anus, and groins. It functions for menstrual flow, ejection of semen, and expulsion of baby.

This is very thoughtful of Charaka-Samhita to consider excretory functions as mechanical in mechanism. In spite of active re-absorption, formation of urine in fact as per modern physiology is mechanical in large extent. Micturition and defecation reflexes are mechanical as well. Apana is controller of all excretions through pelvic organs. It functions for expulsion of fetus from uterus, for excretion of urine and feces, also for ejection of semen and for menstrual flow.

iDok/kku;ks·iku% dkys d’kZfr pkI;;e~A

lehj.k% “kd`Uew=”kqØxHkkZrZokU;/k%A

Øq)Üp dq#rs jksxku~ ?kksjku~ cfLrxqnkJ;ku~AA

Lkq-fu- 1

Sushruta-Samhita concurs with abovementioned functions of this vayu. Due to vitiation, this generates diseases related to bladder, anus and allied organs.

vikuLrq vikus fLFkr% cfLrJksf.kes<ªks#xkspj%A

“kqØkrZo”kd`Uew=xHkZfu’Øe.kfØ;%AA

v-â-lw- 12

Type of vata-bheda, location and sancharana is tabulated below:

Sr.No. Name of Vayu Chief location Extended areas of function

1. Prana Head Chest, neck

2. Udana Chest Nose, umbilicus, neck

3. Vyana Heart Entire body

48


4. Samana Near digestive fire

In GI tract

5. Apana Lower body Pelvis, bladder, penis, thighs

Chapter 5 Pitta dosha

1. Vyutpatti and Nirukti of term pitta

fiŸk (Vyutpatti)

u- vfi $ nks & ä rkns”k% vYyksi% u nh?kZ% A

rh] ¼vfinh;rs izd`rkoLFk;k j{;rs fod`rkoLFk;k uk”;rs ok “kjhja ;susfr A vfi $ ns 3] ikyus] nks ; Pdwnus ok $ Dr% A vp vilxkZRr% A bfr rkns”k% A

¼”kCndYinzqe½

*ri^ larkis A

lq- lw- 21-

fiRr (Nirukti)

*ri^ larkis A

lq- lw- 21-

2. General locations, properties, functions of pitta

LkLusgeq’.ka rh{.ka p nzoeEya lja dVqA

foifjrxq.kS% fiRra nzO;Sjk”kq iz”kkE;frAA

p-lw- 1-60

49


2- vkS’.;a rS{.;a yk?koa ljRoa nzoRoe~ vufrLusg% o.kZ”p “kqDyk#.kotksZ xa/k”p folz%] jlkS p dVqdkEykS fiRrL; vkRe:ikf.kA

p-lw- 20-17

3- fiRre~ m’.ka rh{.ka nzoa folze~ vEya dVqda pA

p-fo- 8-99

fiRra rah{.ka nzoa iwfr uhya ihra rFkSo pA

m’.ka dVqjla pSo fonX/ka pkEyeso pAA

lq-lw- 21-11

vkS’.; rS{.; jkS{; yk?ko oS”k|xq.ky{k.ka fiRre~A

lq-lw- 42-7

fiRra lLusgrh{.kks’.ka y?kq folza lja nzoe~A

v-â-lw-1] v-la-lw-1

vfXujso “kjhjs fiRrkarxZr% dqfirk·dqfir% “kqHkk”kqHkkfu djksfrA rn~ ;Fkk ifDre~ vifDra n”kZue~ vn”kZua ek=kek=Roe~ m’e.k% izd`frfod`fro.kkSZ “kkS;Za Hk;a Øks/ka g’kZa eksga izlkne~ bR;soeknhfu p vijkf.k }a}kuhfrA

p-lw-12

Agni, abiding living body, assimilating in Pitta, brings about physiological or pathological manifestations. Pairs of opposite functions point out distinction between physiology and pathology. Digestion of food is physiological process whereas indigestion is pathological. Ability of seeing objects is physiological whereas inability to see object spells pathology about sight. Further it is explained that maintenance of internal body temperature also is dependent on Pitta.

fiRrknsoks’e.k% ifDruZjk.kkeqitk;rsA

rPp fiRra izdqfira fodkjkUdq#rs cgwu~AA

p-lw-17

Charaka-Samhita identifies Pitta due to contentment of warmth as chief source of digestion of food. It states that this Pitta, if vitiated, generates many diseases.

n”kZua ifDr:’ek p {kqRr`’.kknsgeknZoe~A

izHkk izlknks es/kk p fiRrdekZ·fodkjte~AA

p-lw- 18

50


This compendium further states that non-vitiated Pitta is bestowing many healthy items on human. They are – good sight, digestion, warmth of body, hunger, thirst, softness of body, luster of skin, health of body organs, intelligence, etc.

Hkzkft’.kqrkeUue#fpe~ vfXunhfIre~ vjksxrke~A

LkaliZr~ Lok% fljk% fiRra dq;kZPpkU;kUxq.kkufiAA

Lkq-“kk-7

When Pitta is in own channels, means it is within its own jurisdiction, it is responsible for luster of body, appetite, proper secretion of digestive enzymes, health, etc.

{kqr~r`V~#fpizHkkes/kk/kh”kkS;ZruqeknZoS% fiRre~A

v-â-lw-11

Pitta is responsible for hunger, thirst, appetite, luster of body, intelligence, retention of knowledge, adventurous approach, softness of body, etc.

Losnks jlks ylhdk #f/kjekek”k;Üp fiRrLFkkukfu] r=kI;kek”k;ks fo”ks’ks.k fiRrLFkkue~A

p-lw- 20-9

Compendium further states that sweat, water portion of blood, plasma, and blood, stomach are locations of Pitta, amongst which stomach is chief one.

ÙæçÖÚUæ×æàæØÑ SßðÎô Üâè·¤æ L¤çÏÚ¢U ÚUâÑÐ

Îë·ï÷¤ SÂàæüÙ¢ ¿ çÂžæSØ, ÙæçÖÚU˜æ çßàæðáÌÑH 2H

3. Specific locations, properties, functions of pachaka

Pachaka

RkPp vn`’Vgsrqdsu fo”ks’ks.k iDok”ke/;LFka fiRra prqfoZ/ke~ vUuikua ipfr] foosp;fr p jnks’kjlew=iqfj’kkf.kA r=LFkeso p vkRe”kDR;k “ks’kk.kka fiRrLFkkukuka “kjhjL; p vfXudeZ.kk vuqxzga djksfr] rfLeu~ fiRrs ikpdks·fXufjfr laKkA

lq-lw- 21-10

r= ;n~ vkek”k;iDok”k;e/;LFka iapHkwrkRedRos·fi rstksxq.kksRd’kkZr~ {kfirlksexq.ka] rrÜp R;DrnzoLoHkkoa lgdkfjdk.kSokZ;qDysnkfnfHk% vuqxzgkn~ nguipukfnfØ;;k yC/kkfXu”kCna fiRre~ vUua ipfr] lkjfdV~VkS foHktfr “ks’kkf.k p fiRrLFkkukfu r=Lfkeso vuqx`.gkfr rr~ ikpdfeR;qP;rsA

v-la-lw- 20

çÂžæ¢ Â@æˆ×·¤‹Ì˜æ ÂP¤æ×æàæØ×ŠØ»×ï÷Ð

Â@ÖêÌæˆ×·¤ˆßðùçÂ ØžæÁâ»é‡æôÎØæÌï÷H 10H

51


ˆØQ¤¼ýßˆß¢ Âæ·¤æçÎ·¤×‡ææùÙÜàæçŽÎÌ×ï÷Ð

Â¿ˆØóæ¢ çßÖÁÌð âæÚUç·¤^ïUõ ÂëÍ·ï÷¤ ÌÍæH 11H

Ì˜æSÍ×ðß çÂžææÙæ¢ àæðáæ‡ææ×ŒØÙé»ýãU×ï÷Ð

·¤ÚUôçÌ ÕÜÎæÙðÙ Âæ¿·¢¤ Ùæ× Ìˆâ×ëÌ×ï÷H 12H

v-â-lw- 12

vf”krihryh<[kkfnre~ vkgkjtkra tkroh;Z% ikp;fr bfr ikpd%A ;% Loda dkeesokfXua iziwj;fr g’kZ;frA

Hksy “kk- 4

4. Specific locations, properties, functions of ranjaka

Ranjaka

;Rrq ;d`r~Iyhºuks% fiRra] rfLeu~ jatdks·fXufjfr laKk] l jlL; jkxd`r~A

lq-lw- 21-10

Pitta, which secretes from liver and spleen, is known as ranjaka Pitta as it stains Rasa red.

vkek”k;kJ;a fiRra jatda jljatukr~A

v-â-lw- 12-13

;Rrq vkek”k;LFka fiRra rn~ jlk[;/kkrks% jatukr~ jkxfu’iknukr~ jatdeqP;rsA

v#.knRr

Pitta, which exists in stomach, is responsible for staining rasa into red color and for this reason it is called ranjaka Pitta.

jatdL; vkek”k;% LFkkue~A jljatua deZA

n`”;a ;d`fr ;r~ fiRra rnzla “kksf.kra u;sr~AA

“kk-iw-[ka 5-31

Location of ranjaka-pitta is stomach. It functions to stain whitish Rasa into reddish color. Pitta, which is seen in liver, is responsible for conversion of Rasa into blood.

jatda uke ;r~ fiRra rnzla “kksf.kra u;sr~A

Hkk-iz-iw- 2-143

5. Specific locations, properties, functions of alochaka

52


Alochaka

;n~ n`’V;ka fiRra] rfLeu~ vkykspdks·fXufjfr laKk] l :ixzg.kkf/kd`r%A

lq-lw- 21-10

Pitta present in eyes is ‘alochaka agni’. It functions for sight of an object.

n`f’VLFka :ikykspukn~ vkykspde~A

v-la-lw- 12-14

Alochaka is one, which is responsible for sight and remains in eyes.

;r~ fiRra us=;qxys :in”kZudkfj rr~A

“kk-iw- 5-31


;nkykspdlaKa rn~ :ixzg.kdkj.ke~A

Hkk-iz-iw- 2-144


6. Specific locations, properties, functions of bhrajaka

Bhrahaka

;Rrq Rofp fiRra] rfLeu~ Hkzktdks·fXufjfr laKkA l% vH;ax &ifj’ksd voxkg voysiuknhuka fØ;knzO;k.kka iDrk] Nk;kuka p izdk”kd%A

lq-lw- 21

Pitta located in skin, is known as ‘bhrahakagni’. Various applications on skin are digested because of this Pitta and it shines the skin.

RoDLFka Ropks Hkzktukr~ Hkzktde~A rn~ vH;axifj’ksdysiknhu~ ikp;fr Nk;kÜp izdk”k;frA

v-la-lw-20

Pitta located in skin, is known as ‘bhrahakagni’. Various applications on skin are digested because of this Pitta and it shines the skin.

RoDLFka Hkzktda Hkzktukr~ Rop%A

v-â-lw-12

It shines skin, therefore called ‘bhrahaka’.

Hkzktda dkafrdkfjRokYysikH;axkfnikpde~A

53


Hkk-iz-iw- 3-125

By bio transforming skin applications this Pitta brings luster to skin.

7. Specific locations, properties, functions of sadhaka

Sadhaka

;fRiRra ân;LFka] rfLeu~ lk/kdks·fXufjfr laKkA l vfHkizkfFkZreuksjFklk/kud`n~ mDr%A

lq-lw- 21

Pitta found in heart is ‘sadhaka’. The very Pitta is called ‘sadhakagni’. It functions for implementation of wishes of mind.

lk/kdks /kekZFkZdkeeks{ky{k.kiq#’kkFkZL; lk/kd% bR;FkZ%A dLekr~\ ân;LFkdQreks·iuksnfoLi’Vhd`reu%izkxq.;kr~A

lq-lw- 21] MYg.kVhdk

Pitta, which abides heart, is known as ‘sadhaka’. This word is used for a person, who goes for ‘moksha’, as described in Hindu philosophy. Heart is a site of Kapha, a dosha, which lodges Tama in abundance. To wipe off these and to make heart clean, perceptive towards holy thinking, this Pitta is essential. It therefore is called ‘sadhaka’.

ân;LFka cqf)es/kkfHkekuksRlkgSjfHkizsrkFkZ & lk/kukr~ lk/kde~A

v-la-lw- 20

Location of ‘sadhaka’ Pitta is heart. It is an instrument for accomplishment of intellectual levels like grasping and memorizing knowledge. This intelligence is used for overcoming any confusion and arriving at proper decision. This is called ‘budhi’. Any specific intelligence is ‘medha’.

cqf)es/kkfHkekuk|SjfHkizsrkFkZlk/kukr~ lk/kda ân~xra fiRre~A

v-â-lw- 12

This shloka spells out same meaning.

;r~ fiRra ân;s fr’BsUes/kkizKkdja p rr~A

“kk-iw-iz- 5-32

This shloka adds a word ‘pradña’. It is advice for future.

;r~ lk/kdlaKa rn~ dq;kZr~ cqf)a /k`fra Le`fre~A

Hkk-iz-iw- 3-124

54


This shloka is similar to abovementioned shlokas.

Chapter 6 Kapha dosha

1. Vyutpatti and Nirukti of term kapha

55


dQ (Vyutpatti)

iqa- dsu tysu Qyfr bfr A Qy fu"irks *vU;s"ofi^ 3A2A101 bfr M% A

ds f”kjfl Qyfr Qy ok izkx~oM~M% A

¼”kCndYinzqe½

iqa- dsu tysu Qyfr Qy & M A

¼okpLiR;e~½

dQ (Nirukti)

dsu tysu Qyfr bfr A

2. General locations, properties, functions of kapha

Xkq#”khre`nqfLuX/ke/kqjfLFkjfifPNyk%A

Üys’e.k% iz”kea ;kfUr foijhrxq.kSxqZ.kk%AA

p-lw- 1-61

2- Lusg”kSR;”kkSDY;xkSjoek/kq;ZekRLk;kZfu Üys’e.k% vkRe:ikf.kA

p-lw- 20-21

3- Üys’ek fg fLuX/kÜy{.ke`nqe/kqjlkjlkanzean

fLrferxq#”khrfoTtykPN%A

p-fo- 8-98

Üys’ek Üosrks xq#% fLuX/k% fifPNy% “khr ,o pA

Ek/kqjLRofonX/k% L;kn~ fonX/kks yo.k% Le`r%AA

Lkq-lw- 21-15

ek/kq;ZLusgxkSjo “kSR; iSfPNY;xq.ky{k.k% Üys’ekA

lq-lw- 42-7

fLuX/k% “khrks xq#eZUn%Üy{.kks e`RLu% fLFkj% dQ%A

v-â-lw- 1-12

lkse ,o “kjhjs “ys’ekUrxZr% dqfirkdqfir% “kqHkk”kqHkkfu djksfrA r|Fkk & nk<Z;´~NSfFkY;e~ mip;a dk”;Ze~ mRlkge~ vkyL;a o`’krka Dyhcrka Kkue~ vKkua cqf)a eksge~ ,oeknhfu pkijkf.k }U}kuhfrAA

56


p-lw-12

Water, abiding living body, assimilating in Kapha, brings about physiological or pathological manifestations. Pairs of opposite functions point out distinction between physiology and pathology. Tone of body, extent of nourishment, strength put in any work, sexual vigor, learning capacity, use of intellectual capacities – all these faculties on positive side with Kapha in physiological condition and, on negative side with Kapha in pathological condition are observed.

izkd`rLrq cya “ys’ek fod`rks ey mP;rsA

l pSokSt% Le`r% dk;s l p ikIeksifn”;rsAA

p-lw-17

When in physiological condition, Kapha is real strengthening entity for living body, whereas when vitiated it is no better than excretory products and is responsible for generating various diseases.

Lusgks ca/k% fLFkjRoa p xkSjoa o`’krk cye~A

{kek /k`frjyksHkÜp dQdekZfodkjte~AA

p-lw-18

When non-vitiated, Kapha is responsible for following output of work – maintenance of unctuous quality of body parts, maintenance of holding body entities together, durability of body elements, maintenance of bulk of body, maintenance of sexual vigor and strength of body, and high class mental faculties like intelligence, non-greedy

Lusgeaxs’kq la/khuka LFkS;Za cyeqnh.kZrke~A

djksR;U;kUxq.kkaÜpkfi cykl% Lok% f”kjkÜpju~AA

lq-“kk- 7

When Kapha is in own channels, means it is within its own jurisdiction, it is responsible for total lipid levels in body, stability of joints, strength of body etc.

Üys’ek fLFkjRofLuX/kRolaf/kca/k{kekfnfHk%A

v-â-lw- 19

All these qualities are described in aforementioned shlokas.

mj% f”kjks xzhok iokZ.;kek”k;ks esnÜp Üys’eLFkkukfu] r=kI;qjks fo”ks’ks.k Üys’eLFkkue~A

p-lw- 20-9

Compendium provides locations of Kapha as – chest, head, neck, small joints, stomach, medodhatu; amongst which chest is chief one.

©UÚUÑ ·¤‡ÆUçàæÚUÑ €Üô×Âßæü‡Øæ×æàæØô ÚUâÑÐ

×ðÎô ƒæýæ‡æ¢ ¿ çÁuïUæ ¿ ·¤È¤SØ, âéÌÚUæ×éÚUÑH 3H

57


3. Specific locations, properties, functions of bodhaka

ftOgkewydaBLFkks ftOgsfUnz;L; lkSE;Rokr~ lE;x~ jlKkus orZrsA

lq-lw- 21-14

Kapha, located at base of tongue, pharynx, is responsible for perception of taste.

jlukLFk% lE;Xjlcks/kukn~ cks/kd%A

v-la-lw-20

Appropriate taste is perceived due to bodhaka kapha located at tongue.

jlcks/kukr~A cks/kdks jlukLFkk;hA

v-â-lw- 12

This Kapha perceives taste and it is located at tongue.

mHkkofi rr% lkSE;kS fr’BrÜpkafrds ;r%A

;rks jlku~ fotkuhrks jlukjlukS lekSAA

Hkk-iz-iw- 3-131

It is this Kapha, which remains at tongue and due to its watery content it is capable of perception of taste.

4. Specific locations, properties, functions of avalambaka

Avalambaka

mjLFk% f=dla/kkj.ke~ vkReoh;sZ.k vUujllfgrsu ân;koyacua djksfrA

lq-lw- 21-14

l rq mjLFk% Looh;sZ.k f=dL; vUuoh;sZ.k p lg ân;L; p “ks’kk.kka p “ys’eLFkkukuka r=LFk ,o mnddeZ.kk voyacukn~ voyacd bR;qP;rsA

v-la-lw-20

58


mjLFk% l f=dL; Looh;Zr%A ân;L;kUuoh;kZPp rRLFk ,okEcqdeZ.kkA

dQ/kkEuka p “ks’kk.kka ;RdjksR;oyacue~A vrks·oyacd “ys’ek---

v-â-lw- 12

5. Specific locations, properties, functions of kledaka

Kledaka

Rk= vkek”k;% fiRrk”k;L; mifj’Vkr~ rRizR;uhdRokn~ Å/oZxfrRokr~ rstl%] panz bo vkfnR;L;] l prqfoZ/kL; vkgkjL; vk/kkj%A l p r= vkSndS% xq.kS% vkgkj% izfDyUu% fHkUula?kkr% lq[krjÜp HkofrAA

ek/kq;kZr~ fifPNyRokPp izDysfnRokRrFkSo pA

vkek”k;a laHkofr Üys’ek e/kqj”khry%AA

l r=LFk% ,o Lo”kDR;k “ks’kk.kka Üys’eLFkkukuka “kjhjL; p mnddeZ.kk vuqxzga djksfrAA

lq-lw- 21-12]13]14

Stomach is situated above hepatic bladder, which transmits upward emission of digestive fire. In stomach this Kapha becomes wrapper for food just as moon opposes sun with its coolness. In this situation due to its watery nature it softens food, helps to break complex food into simpler molecules for better exposure towards digestive fire.

vkek”k;fLFkr% vUula?kkrL; Dysnukr~ Dysnd%A

v-la-lw- 20

Kapha, which is situated in stomach, is called kledaka. This Kapha is responsible for softening food and breaking its complexity.

;Rrq vkek”klafLFkr% Dysnd% lks·Uula?kkrDysnukr~A

v-â-lw- 12

Kapha, which is situated in stomach, is called kledaka. This Kapha is responsible for softening food and breaking its complexity.

6. Specific locations, properties, functions of tarpaka

59


Tarpaka

f”kjLFk% LusglariZ.kkf/kd`Rokn~ bafnz;k.kke~ vkReoh;sZ.k vuqxzga djksfrA

lq-lw- 21-14

Due to its special power, it remains in head and keeps all special sense organs fresh.

f”kjLFk% p{kqjknhfUnz;riZ.kkr~ riZd%A

v-la-lw-20

It is located in head, refreshes eyes and all special sense organs.

f”kjlaLFkks·{kriZ.kkr~A riZd%----A

v-â-lw- 12

It is located in head, refreshes eyes and all special sense organs.

Lusgu% Lusgnkusu leLrsafnz;riZ.k%A

Hkk-iz-iw- 3-132

Due to its unctuous property, this Kapha refreshes all special sense organs.

7. Specific locations, properties, functions of shleshaka

Shleshakaa

laf/kLFkLrq Üys’ek loZlaf/klaÜys’kkr~ loZla/;uqxzga djksfrA

lq-lw- 21-14

Kapha, which is located in joints, takes care of health of joints.

ioZLFk% vfLFklaf/kÜys’k.kkr~ Üys’kd bfrA

v-la-lw- 20

Due to facilitating lubrication between bones in joints, it is called shleshaka Kapha.

laf/kÜys’kkr~ “ys’kd% laf/k’kq fLFkr%A

v-â-lw- 12

Due to facilitating lubrication between bones in joints, it is called shleshaka Kapha.

“ys’e.k% loZla/khuka la”ys’ka fon/kkR;lkSA

Hkk-iz-iw- 3-132

60


Chapter 7 Ayurvedic Respiration and Speech

1. Physiology of respiration in Ayurveda

UkkfHkLFk izk.kiou% Li`’V~ok âRdeykUrje~A

daBkr~ cfgfoZfu;kZfr ikrq fo’.kqinke`rke~AA

ihRok pkacjih;q’ka iqujk;kfr osxr%A

izh.k;Unsgef[kya tho;´~tBjkuye~A

“kjhjizk.k;ksjso la;ksxknk;q#P;rsAA

“kk-la-iz-[ka- 5-47&49

Pranavayu located at umbilicus, touches inside of heart. From neck, it passes outside and gets back within no time, through same route after assimilating ‘vishnupadamrutam’ or ‘ambarapiyusham’ (oxygen) in itself. This Pranavayu maintains entire body and it nourishes ‘Jatharagni’.

As long as Prana abides, body lives.

2. Physiology of speech in Ayurveda

okDizo`fRriz;RukstkZcyo.kZlzksr%izh.ku/kh/k`freukscks/kukfnfØ;%A

v-la-lw- 20

61


Hkkf’krxhrkfnfjfr vkfn”kCnkn~ mPN~oklkfnfo”ks’kk%A

MYg.k

All functions considered together by all compendia can be enumerated and explained as follows:

1. Uchchavasana Udanavayu directs itself upwards through chest. When it is exhaled through nose living person realizes it. Dalhana, commentator of Sushruta-Samhita confirms that Udanavayu is exhalation. Lungs, as suggested by Sharangdhar are chief organs for Udanavayu.

2. Vakpravrutti channel of Udanavayu includes mechanism of sound (Lojoglzksrkafl). Hence this function includes speech, singing etc. (Hkkf’krxhrkfn).

Hkk’krs bfr rkYokfnLFkkuO;kikjfu’ikkfnrkdkjkfno.kZO;fDr;qDra “kCna djksfrA

lq-“kk- 9-5

This denotes function of speech. Udanavayu has important role in speech.

Õéfèç‹¼ýØæç‡æ Ìðáæ¢ Â†¿ çßàæðáæçßàæðáçßáØæç‡æÐ

ßæ‚ÖßçÌ àæŽÎçßáØæ àæðáæç‡æ Ìé Â†¿çßáØææç‡æÐÐ

âæ¢Ø·¤æçÚU·¤æ 34�âçßàæðáçßáØ¢ ×æÙéáæ‡ææ¢

àæŽÎSÂàæüüM¤ÂÚUâ»¢ÏæÙ÷ âé¹ÎéÑ¹×æðãUØéQ¤æ‹æ÷ Õéfèç‹¼ýØæç‡æ Âý·¤æàæØç‹ÌÐ ÎðßæÙæ¢ çÙçßüàæðáæ‹æ÷ çßáØæÙ÷ï Âý·¤æàæØç‹ÌÐ

ÎðßæÙæ¢ ×ÙécØæ‡ææ¢ ¿ ßæ‚ßÎçÌ o£æð·¤æÎèÙé“ææÚUØçÌ ÌS×æÎ÷ï ÎðßæÙæ¢ ×æÙéáæ‡ææ¢ ¿ ßæç»ç‹¼ýØ¢ ÌéËØ×÷ïÐ

»æñÇUÂæÎÅUè·¤æÐ

Organs of sense apprehend specific objects, which have specific properties. The human organs of sense apprehend objects like sound, touch form, taste, and smell endowed with pleasure, pain and other feelings. In case of God, organs of sense manifest non-specific objects.

Among the organs of action, the speech has sound for its object. This organ is similar in Gods and humans. Gods and humans utter hymns and shlokas with speech organ. The difference of Vak and other organs is that Vak performs only one function, Vachana. Whereas other organs perform five functions namely, vachana, adana, gamana, utsarga and ananda – together these five functions are called ‘pancha-vishaya’.

62


Chapter 8 Dosha vruddhi-kshaya

1. Etiological factors of dosha vruddhi

Okkrizdksigsro%

frDrks’.kd’kk;kYi:{kizferHkkstuS%A

/kkj.kksnhj.kfu”kktkxjkR;qPpHkk’k.kS%AA

fØ;kfr;ksxHkh”kksdfpUrkO;k;keeSFkquS%A

xzh’ekgksjkf=HkqDrkUrs izdqI;fr lehj.k%AA

v-â-fu- 1-14]15

Bitter, hot, astringent, less, dry and limited meals; suppression of natural urges, or induction of natural urges artificially; staying up at nights; loud speeches; overworking, over thinking, over exercising, over indulgence with sex; summer season and daily at the end of meal digestion Vata vitiates.

fiRrizdksigsro%

fiRra dV~oEyrh{.kks’.kiVqØks/kfonkfgfHk%A

63


“kjUe/;kàjk«;/kZfogkngle;s’kq pAA

v-â-fu- 1-16

Pitta gets vitiated due to eating pungent, spicy, hot, sharp diet; getting angry; at second stage of digestion; season SHarada; in afternoon and at midnight.

dQizdksigsro%

Lokn~oEyyo.kfLuX/kxqoZfHk’;fUn”khryS%A

vkL;kLoIulq[kkth.kZfnokLoIUkfrc`ag.kS%AA

izPNnZuk|;ksxsu HkqDrek=olUr;ks%A

iwokZàs iwoZjk=s p Üys’ek --- AA

v-â-fu- 1-17]18

Kapha gets vitiated due to these reasons – eating sweet, sour, salty, heavy, blocking cool food; eating tummy full, sleeping long, sleeping in daytime, indigestion, extra nourishment; treatment like medical vomiting; in first stage of digestion or immediately after ingestion of food; early afternoon, early dawn.

2. Manifestations of dosha vruddhi

Characteristics of increased Vata:

o`)Lrq dq#rs·fuy%A

dk”;Z dk’.;ksZ’.kdkfeRoadaikukg”kd`n~xzgku~A

cyfunzsfUnz;Hkza”kizykiHkzenhurk%AA

v-â-lw- 11-5

Vata, when increased, produces emaciation (dk”;Z), black dicororation

(dk’.;Z), desire for hot things (m’.kdkfeRoa), tremors (dai), distention of abdomen (vkukg), constipation (”kd`n~xzg), loss of strength (cyHkza”k), loss of sleep (funzkHkza”k), loss of sensory functions(bafUnz;Hkza”k), irrelevant speech (izyki), giddiness (Hkze), and timidity (nhurk).

r= okro`)kS Rod~ik#’;a dk”;Za dk’.;Za xk=LQqj.ke~A m’.kdkferk funzkuk”k% vYicyRoa xk<opZLRo´~pAA

lq-lw- 15-15

Vata when increased produces roughness of skin, emaciation of body, darkened complexion, tremors of limbs. Such person longs for hot things. He suffers from insomnia. He feels weak. He passes hard stools.

64


dk”;Za dk’.;Z xk=LQqj.k m’.kdkferk laKk funzkuk”k cysafnz;ksi?kkr vfLFk”kwy eTt”kks’k eylax vk/eku vkVksi eksg nSU; Hk; “kksd izykikfnfHk% o`)ks ok;q% ihM;frA

v-la-lw- 19-6

Vata undergoing vrudhi (increase) troubles body by producing emaciation, blackish discoloration, unwanted movements of body tremors, desire for heat, loss of consciosness and sleep, decrease of strength, decrease of capacity of sensory organs, pains in bones, decrease of bone marrow, constipation, flatulence, distention due to gases, delusions, timidity, fear, grief, delirium and such other ailments.

Characteristics of increased Pitta:

ihrfo.ew=us=Rod~{kqr~r`V~nkgkYifunzrk%A fiRre~

v-â-lw- 11-5

Increased Pitta is expressed in yellow tinge to stool, urine, eyes, and skin. It is characterized by sleeplessness, thirst and burning sensation.

ihrRox~ Xykfu bafnz;nkScZY; vkstksfolza “khrkfHkyk’k nkg frDrkL;rk r`.ewPNkZ vYifunzrk Øks/kkfnfHk% fiRre~A

v-la-lw- 19

Increased Pitta produces yellow tinge to skin of a person. He feels drowsy. His sense organs become tired very soon. He suffers from ‘Ojovisramsa’. He longs for cold. He gets burning sensations. His mouth turns bitter. He is thirsty and giddy and wakes at nights. He becomes irritated.

fiRro`)kS ihrkoHkklrk larki% “khrdkfeRoe~ vYifunzrk ewPNkZ cygkfu% bafnz;nkScZY;a ihrfo.ew=us=Ro´~pA

lq-lw- 15

Pitta undergoing vrudhi (increase) shows yellowish color of skin. He feels burning sensations, desires cool things. He reduces his sleeping hours. He feels giddy. He becomes weak; his sense organs become weak as well. He develops yellow tinge to conjunctivae, stool and urine.

Characteristics of increased Kapha:

65


Üys’eo`)kS “kkSDY;a “kSR;a LFkS;Za xkSjoe~ volkn% ranzk funzk la/;fLFkfoÜys’kÜpAA

lq-lw- 15

Kapha undergoing vrudhi (increase) shows whitish skin. He experiences cool, numb heavy extremities, and sense of drowsiness. He feels sleepy. He no more feels stability of his joints.

Üys’ek·fXulnuizlsdkyL;xkSjoe~A

ÜoSR;”kSR;ÜyFkkaxRoa Üokldklkfrfunzrk%AA

v-â-lw- 11-5

ÜoSR; “kSR; LFkkSY; vkyL; xkSjo vaxlkn lzksr%fi/kku ewPNkZ ranzk funzk Üokl dkl izlsd âYykl vfXulkn laf/kfoÜys’kkfnfHk% Üys’ekA

v-la-lw- 19

Increased Kapha produces characteristics like whiteness of skin, cool skin, obesity, laziness, heaviness, debility of body parts, obstruction of conveying channels, giddiness, stupor, drowsiness, asthma, cough, excess salivation, nausea, low digestive power, looseness of joints and other such ailments.

3. Etiological factors of dosha kshaya

Following shlokas provide reasons for such waning:

For Vata Dosha -

ok;ks% dqoZfUr --- “kea fLuX/kkn;ks xq.kk%AA

v-â-lw- 12

Shama or kshaya of Vata is observed due to consumption of snigdha property.

For Pitta Dosha -

fiRrL; dqoZrs --- “kea “khrksilafgrkAA

v-â-lw- 12

Shama or kshaya of Pitta is observed due to consumption of cool property.

66


For Kapha Dosha -

Üys’e.k% dqoZrs --- :{kkn;% “kee~AA

v-â-lw- 12

Shama or kshaya of Kapha is observed due to consumption of ruksha property.

4. Manifestations of dosha kshaya

fyaxa {kh.ks·fuySaxL; lknks·Yia Hkkf’krs fgre~A

laKkeksgLrFkk Üys’eo`);qDrke;laHko%AA

fiRrs eanks·uy% “khra izekgkfu% dQs Je%A

Üys’ek”k;kuka “kwU;Roa ânnzoÜyFklaf/krk%AA

v-â-lw- 11-15]16

When decreased, Vata presents following symptoms:

Debility of body, person speaks very little and does very little activity, loss of sensations, loss of consciousness and expression of all symptoms of increased Kapha.

Decreased Pitta produces weakness of digestive activity, coldness and loss of luster.

Decrease of Kapha causes dizziness, emptiness of organs of Kapha, tremors of heart and looseness of joints.

r= okr{k;s eanps’Vrk·Yiokd~Roa vig’kZ% ew<laKrk pA

fiRr{k;s eanks’ekfXurk fu’izHkRo´~pA

Üys’e{k;s :{krk varnkZg vkek”k;srjÜek”k;”kwU;rk% laf/k”kSfFkY;a

r`’.kk nkScZY;a iztkxj.k´~pA

lq-lw- 15-9]10

izlsd v#fp âYykl laKkeksg vYiokd~ps’Vrk vizg’’kZ vaxlkn

vfXuoS’kE;kfnfHk% {kh.kks ok;q% ihM;frA

LraHk”kSR; vfu;rrksn vjkspd vfoikd vaxik#’; dai xkSjo

[ku;u”kkSDY;kfnfHk% fiRre~A

Hkze m}s’Vu vfunzk vaxenZ ifjIyks’k rksn no nkg LqksVu osiu

?kwek;u laf/k”kSfFkY; ân;nzo Üys’ek”k; “kwU;rkfnfHk% Üys’ekA

67


v-la-lw- 19-15

Vata undergoing decrease troubles body with excess salivation, anorexia, nausea, loss of consciousness, delusion, very little of speech and activity, loss of happiness, debility and disorders of digestive activity.

Pitta undergoing decreases troubles body with stiffness, coldness, irregular pains, anorexia, indigestion, and roughness of body, tremors, feeling of heaviness, whitish coloration of nails, eyes and such other symptoms.

Kapha undergoing decrease causes giddiness, twisting pains, loss of sleep, body aches, mild burning sensation, pricking pain, localized burning sensation; feeling of bursting, churning and movement of hot fumes from inside; looseness of joints, palpitation and emptiness of all locations of Kapha.

These are characteristics of increased and decreased status of Doshah.

Chapter 9 Kriyakala

1. General Ayurvedic concept

lap;a p izdksia p izlja LFkkulaJ;e~A

68


O;fDra Hksna p ;ks osfRr nks’kk.kka l Hkosf˜’kd~AA

lq-lw- 21-36

Sanchaya, prakopa, prasara, sthanasamshraya vyakti and bheda are six stages of vitiated dosha and they show different sets of symptoms. To know the different sets of symptoms is duty of Ayurveda physician and the one who knows it is called ‘Vaidya’ or ‘Ayurveda physician.

lap;s·iârk nks’k yHkUrs uksRRkjk xrh%A

rs rwRrjklq xfr’kq HkofUr cyoRrjk%AA

lq-lw- 21-37

In ‘sanchaya’ or in accumulative stage if dosha is managed successfully then it cannot remain vitiated and it maintains physiological status. If ignored at this stage, it is capable of becoming more and more vitiated. This leads to stronger pathogenesis of disease.

lalxsZ ;ks xjh;ku~ L;knqiØE;% l oS Hkosr~A

“ks’knks’kkfojks/ksu lfUuikrs rFkSo pAA

lq-lw- 21-39

When more that one dosha is involved in pathogenesis of disease, the one, which is stronger, should be treated first. Remaining dosha have a typical sequence. In fever preferably pitta is treated. Even in other diseases pitta treatment is preferred.

2. Shatkriyakala

A) First event of pathogenesis or accumulation (izFke fØ;kdky%)

,rkfu [kyq nks’kLFkkukfu( ,’kq laph;Urs nks’kk%A izkd~ lap;gsrq#Dr%A r= lafprkuka [kyq nks’kk.kka LrC/kiw.kZdks’Brk ihrkoHkklrk eUnks’erk pk³~xkuka xkSjoekyL;a p;dkj.kfo}s’k”psfr fy³kfu HkofUrA r= izFke fØ;kdky%A

lq-lw- 21-18

For Vata- fullness in abdomen (iw.kZdks’Brk) and heaviness in abdomen (LrC/kdks’Brk).

For Pitta- yellow tinge to skin(ihrkoHkklrk), and less digestive power(eUnks’erk).

For Kapha- heaviness in body (xkSjoe), inertia(vkyL;a).

69


This ‘sanchaya’ creates hatred towards all factors responsible for ‘sanchaya’. (p;dkj.kfo}s’k).

B) Second event of pathogenesis or aggravation (f}rh;% fØ;kdky%)

rs’kka izdksikr~ dks’Brksnlapj.kkEyhdk &

fiiklkifjnkgkUu}s’kân;ksRDysnk”p tk;UrsA

r= f}rh;% fØ;kdky%A

lq-lw- 21-27

For Vata- needlelike pains in abdomen (dks’Brksn) and shifting gas in abdomen (dks’Blapj.k)

For Pitta- regurgitation with sour taste (vEyhdk), severe thirst (fiiklk), and burning sensation (ifjnkg)

For Kapha- loss of appetite (vUu}s’k), nausea (ân;ksRDys”k)

C) Third event of pathogenesis or spread of disease (r`rh;% fØ;kdky%)

,oa izdqfirkuka izljrka ok;ksfoZekxZxeukVksikS] vks’kpks’kifjnkg/kwek;ukfu fiRrL;] vjkspdkfoikdk³~xlknk”NfnZ”psfr “ys’e.kks fy³~kfu HkofUr] r= r`rh;% fØ;kdky%A

lq-lw- 21-32

For Vata- abnormal locomotion of Vata (ok;ksfoZekxZxeu), and shifting gas in abdomen (vkVksikS).

For Pitta- feeling feverish (vks’k), feeling dehydrated (pks’k), and burning sensation (ifjnkg), ultimately getting overburnt (/kwek;u).

For Kapha- loss of taste (vjkspd), indigestion (vfoikd), body ache (v³~xlkn), and vomiting (NfnZ).

D) Fourth event of pathogenesis or localization of disease (prqFkZ fØ;kdky%)

,oa izdqfirkrkaLrk´~ “kjhjizns”kkukxE; rkaLrku~ O;k/khu~ tu;fUrA rs ;nksnjlfUuos”ka dqoZfUr rnk xqYefonzf/;qnjkfXul³~xkukgfolwfpdkfrlkjizHk`rh´~tu;fUr( cfLrxrk% izesgk”ejhew=kk?kkrew=nks’kizHk`rhu~( es<ªxrk

70


fu#)izd”kksina”k”kwdnks’kizHk`rhu~( xqnxrk HkxUnjk”kZ%izHk`rhu~( o`’k.kxrk o`f)%( Å/oZt=qxrkLrw/oZtku~( Ro³~Xekal”kksf.krLFkk% {kqnzjksxkku~ dq’BfolikZa”p( esnksxrk xzUF;iP;cqZnxyx.MkythizHk`rhu~( iknxrk% “yhinokr”kksf.krokrd.VdizHk`rhu~( lokZ³~xxrk TojlokZ³~jksxizHk`rhu~( rs’kkesoefHklafufo’Vkuka iwoZ:iizknqHkkZo%( ra izfrjksxa o{;ke%A r= iwoZ:ixrs’kq prqFkZ fØ;kdky%A

lq-lw- 21-33

Fourth out of six events of pathogenesis is described with clinical feature as follows: Vitiated and now quantitatively increased (izljrk) doshah are responsible for these features. These features are expressed according to location or reaching place (rku~ “kjhjizns”kkukxE;) of vitiated doshah in body. Deficiencies in body constituents invite trouble (rku~ O;k/khu~ tu;fUr) with vitiated doshah.

If location of vitiated doshah finds any deficiencies in abdomen, they are responsible for genesis of following diseases:

Abdominal tumors (xqYe), internal abscesses (fonzf/k), impaired digestion (mnjkfXul³~x), constipation (vkukg), cholera (folwfpdk), dysentery (vfrlkj), and many such diseases.

If location of vitiated doshah finds any deficiencies in bladder, they are responsible for genesis of following diseases:

Polyuria (izesg), urolith (v”ejh), stricture of urethra or retention of urine (ew=kk?kkr), and other urinary symptoms (ew=nks’kizHk`rhu) .

If location of vitiated doshah finds any deficiencies in penis, they are responsible for genesis of following diseases:

Syphilis (mina”k), phymosis (fu#)izd”k), and other local inflammatory conditions (”kwdnks’kizHk`rhu) .

If location of vitiated doshah finds any deficiencies in anal region, they are responsible for genesis of following diseases:

Fistula in ano (HkxUnj), hemorrhoids (v”kZ%izHk`rhu~) etc.

If location of vitiated doshah finds any deficiencies in region of testes, they are responsible for genesis of following diseases:

Hydrocele (o`’k.kxrk o`f)%) etc.

If location of vitiated doshah finds any deficiencies in shoulder level and above, they are responsible for genesis of following diseases:

Erysipelas ({kqnzjksxkku~), cutaneous affections (dq’B), and other minor diseases (folikZ).

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If location of vitiated doshah finds any deficiencies in Medadhatu, they are responsible for genesis of following diseases:

Aneurism (xzfUFk), scrofula (vifp), tumors (vcqZn), goiter (xyx.M), specific inflammatory condition related to eye (vythizHk`rhu~).

If location of vitiated doshah finds any deficiencies in lower extremities, they are responsible for genesis of following diseases:

Elephantitis (“yhin), a kind of leprosy like condition (okr”kksf.kr), (okrd.VdizHk`rhu) etc.

If these vitiated doshah circulate in whole body they are responsible for fever (Toj), diseases affecting all systems of living body (lokZ³~jksxizHk`rhu).

The detailed clinical features of these diseases can be read in chapters of individual disease. This is a mention of them for a new learner.

E) Fifth event of pathogenesis, appearance of disease (iape fØ;kdky%)

vr Å/oZa O;k/ksnZZ”kZua o{;ke%& “kksQkcqZnxzfUFkfonzf/kfoliZizHk`uhuka izO;Dry{k.krk TojkrhlkjizHk`rhuka pA r= iape fØ;kdky%A

lq-lw- 21-34

Fifth out of six events of pathogenesis is described with clinical feature as follows: Vitiated (izdqfirkuka), quantitatively increased (izljrk), and now established in different systems of body depending upon deficiencies of body constituents, doshah are responsible for expression of clinical features indicative of confirmatory diagnosis of disease (izO;Dry{k.krk). The manifestations of diseases such as:

Swelling (“kksQ), tumor (vcqZn), aneurysm (xzfUFk), abcess (fonzf/k), and erysipelas (foliZizHk`uhuka), fever (Toj) and (vrhlkjizHk`rhuka) etc.

F) Sixth event of pathogenesis or turning disease chronic (‘k’B fØ;kdky%)

vr Å/oZaesrs’kkeonh.kkZuka oz.kHkkoekiUukuka ‘k’B fØ;kdky%] TojkrhlkjizHk`rhuka p nh?kZdkykuqcU/k%A r=kizfrfØ;ek.ks·lk/;rkeqi;kfUrA

lq-lw- 21-35

72


Sixth out of six events of pathogenesis is described with all chronic features of manifested disease. Vitiated (izdqfirkuka), quantitatively increased (izljrk), established doshah are responsible for chronic condition (vlk/;rkeqi;kfUr) of manifested disease. In such condition, stage of rupture or burst or formation of ulcer is last and sixth event. Disease may become incurable also. Fever (Toj), diarrhea (vrhlkjizHk`rhuka) becomes chronic.

Chapter 10 Prakruti

1. Vyutpatti and Nirukti of prakruti

Vyutpatti of the word ‘Prakruti’ is as follows:

iz $ d` *drZfj fDyp~^ HkkoknkS fDyu~ okA

izfØ;rs dk;kZfndeu;sfr iz $ d` $ fDyu~A

This means that entity, which intensifies, is ‘Prakruti’.

Nirukti of word ‘Prakruti’ is as follows:

izd`frLrq LoHkko%A

p-fo- 8-95 pØikf.kVhdk

izd`fr% “kjhjLo:ie~A

v-â-lw- 1-10 ¼v#.knRr½] v-la-lw- ¼banq½

‘Prakruti’ is enumeration of body features, internal as well as external.

2. Definitions and synonym of prakruti

Definitions of ‘Prakruti’

73


â×çÂžææçÙÜ·¤È¤æÑ ·ð¤ç¿¼ýÖæüçÎ ×æÙßæÑÐ

gàØ‹Ìð ßæÌÜæÑ ·ð¤ç¿çˆÂžæÜæÑ ŸÜðc×ÜæSÌÍH 39H

Ìðáæ×ÙæÌéÚUæÑ Âêßðü ßæÌÜælæÑ âÎæÌéÚUæÑÐ

Îôáæ×ÙæÌéÚUæÑ sïðáæ¢ ÎðãUÂý·ë¤çÌL¤‘ØH 40H

People are borne with various proportions of doshah. Their body constitution is referred accordingly. Those borne with equal proportion of three Doshah, i.e. ratio of Vata, Pitta and Kapha equal to each other are (lefiRrkfuydQk%). These individuals are generally healthy people and remain healthy. Few of them show predominance of one Dosha. Those exhibiting predominance of Kapha are (Üys’eyk%). Those with predominance of Pitta or Vata are called (fiRryk% rFkk okryk%). These people frequently fall sick.

Due to this predominance of Dosha proportion these people show psychosomatic expressions called ‘Dehaprakruti’.

izd`fr% uke tUeej.kkUrjdkyHkkfouh] xHkkZoØkafrle;s Lodkj.kksnzsdtfurk fufoZdkfj.kh nks’kfLFkrh%A

jloS”ksf’kd lw- 1-6

In development of fetus (xHkkZoØkafrle;), due to its own reasons Doshah become intensified (Lodkj.kksnzsdtfurk). This non-pathogenic intensified status of Dosha (fufoZdkfj.kh nks’kfLFkrh%) remains constant from birth till death and this is Prakruti.

,rkfu fg ;su ;su nks’ks.k·f/kdsuSdsuk·usdsu rk leuqc/;rs] rsu rsu nks’ks.k xHkksZuqc/;rs] rr% lk lk nks’kizd`fr:P;rsA

p-fo- 8-95

Predominance of one, two or all three Doshah, in various proportions, affects fetus. Exhibition of such predominance is ‘Dosha-Prakruti’ of that individual.

âïï# Âý·ë¤ÌØô Ößç‹ÌÐ ÎôáñÑ ÂëÍ·¤ çmàæÑ â×SÌñà¿H 61H

àæé·ý¤àæôç‡æÌâ¢Øô»ð Øô ÖßðÎ÷ Îôá ©UÌï÷·¤ÅUÑÐ

Âý·ë¤çÌÁæüØÌð ÌðÙ ÌSØæ ×ð Üÿæ‡æ¢ Ÿæë‡æH 62H

Seven types of Prakruti people are observed. Three types with predominance of single dosha; three types with predominance of two doshah and one with predominance of all three doshah.

Prakruti is organized in accordance to attributes of predominant dosha at the time of sperm-ovum union. Characteristics of Prakruti are mentioned further.

â# Âý·ë¤ÌØô ÎôáñÑ ÂëÍ·ï÷¤ â¢â»ðü‡æ âæØðÙ ¿ Öçß‹ÌÐ Ì˜æ� àæé·ý¤æÌüß»ÖæüàæØ·¤æÜðáé ×æÌéŸ¿æãUæÚUçßãUæÚUØôÚð·¤ôùÙð·¤ôßæ Øô Îôáô

74


ÖßˆØæçÏ€ØðÙ ÌðÙæ×ÚU‡ææçmáßËØæç×ßôˆÂl×æÙSØ ·ë¤×ðçßüáð‡æ âçßá·ë¤×ðçÚUß ßëçŸ¿·¤æÎðÚUæàæèçßáSØðß ßæ Sßçßáð‡æ Âý·ë¤çÌÁæüØÌH 2H

Seven types of Prakruti people are observed. Three types with predominance of single dosha; three types with predominance of two doshah and one with predominance of all three doshah.

One, two, or more doshah that become predominant at conception organize Prakruti. Factors affecting this predominance are; sperm, ovum, position and status of uterus, age of a women and season of conception, nutriments fetus receives in intrauterine life and consumption of drug etc. of any kind or any behavior by mother during pregnancy.

Once organized, this remains constant. Insects living on poisonous tree do not die. A scorpion does not die out of it’s own poison. Similarly, human, bestowed with Prakruti with predominant dosha are not borne sick.

“kqØkl`XxfHkZ.khHkksT;ps’Vk xHkkZ”k;rqZ’kqqA l% L;k nks’kks·f/kdLrsu izd`fr% lIr/kksfnrkA

v-â-“kk- 3-82

Sperms, ovum, diet and behavior of pregnant woman are responsible factors for predominance of Dosha. Due to such predominance seven types of ‘Prakruti’ is observed in human.

3. Intra-uterine factors affecting deha-prakruti

Charaka-Samhita has described following intra-uterine factors.

“kqØ”kksf.krizd`fra dkyxHkkZ”k;izd`fra ekrqjkgkjfogkjizd`fra egkHkwrfodkjizd`fra p xHkZ”kjhjeis{krsA

p-fo- 8-95

Prakruti or physical characteristic features of Prakruti (physical constitution) of fetus is determined by following factors:

1. Sperm and ovum (“kqØ”kksf.krizd`fra).

2. Season and condition of uterus (dkyxHkkZ”k;izd`fra).

3. Food and regimes of mother (ekrqjkgkjfogkjizd`fra).

4. Role of Mahabhuta comprising fetus (egkHkwrfodkjizd`fra).

“kqØkl`xkRek”k;dkylain~ ;L;ksipkjÜp fgrSLrFkk·UuS%A

xHkZÜp dkys p lq[kh lq[ka p latk;rs laifjiw.kZnsg%AA

75


p-“kk- 2-6

The fetus gets delivered easily in time in its well developed from and without any pain, if the sperms, the ovum, the uterus and the timings (of sexual union and delivery) are in excellent condition and the woman during the period pregnancy takes wholesome diet.

vk½ dkyxHkkZ”k;izd`fra

This can be considered as:

1. Prakruti of Kala (time).

2. Prakruti of Garbhashaya (uterus).

i) Prakruti of Kala:

There are various effects of time factor on union of sperm and ovum. Time is divided into following groups:

a. Kshanadi

b. Vyadhi-avastha

c. Bheshajasya aushadhasya

Planning of conception and consultation therefore is important for healthy progeny. A male and female should take advice regarding their diet and other important instructions for confirming quality of their sex gametes which will unite and give birth to a baby.

ii) Prakruti of Garbhashaya (uterus)

“kq)s xHkkZ”k;s ekxsZ jDrs “kqDys·fuys âfnA oh;Zoara lqra lwrsA

v-â-“kk- 1

Uterus should be normal in structure and function. Importance of this factor is read in this shloka.

ØÍæ ÚUæðçãUÌ×ˆSØSØ ×é¹¢ ÖßçÌ M¤ÂÌÑÐ

Ìˆâ¢SÍæÙæ¢ ÌÍæM¤Âæ¢ »ÖüàæØæ¢ çßÎéÕéüÏæÑÐ

âé. àææ. 5. 44

This reference dictates normal uterus and baby borne out of it is normal in great percentage.

«¤Ìæñ ÂýÍ×çÎßâæÌ÷ï ÂýÖëçÌ Õýs¿æçÚUç‡æ ....

âé. àææ. 2. 25

Not only normalcy of uterus but when to perform coitus is suggested by compendium. On first day of menstruation female is not supposed to indulge in sex.

76


b½ ekrqjkgkjfogkjizd`fra

In pregnant status a mother has to take utmost care of diet and behavior. A great regime is suggested by most of the available compendia for pregnant female who seeks a baby.

vkgkjkpkjps’VkfHk;kZn`”khfHk% lefUorkSA

L=hiqalkS leqis;krka r;ks% iq=ks·fi rkn`”k%AA

lq-“kk- 5

Prakruti of a baby depends upon diet and behavior of a male and female.

bZ½ egkHkwrfodkjizd`fra

As mentioned earlier, chief decisive directives of ‘Prakruti’ are ‘Prakruta Doshah’. They descend directly from Panchamahabhuta. Originations of ‘Prakruta Doshah’ that are products of Panchamahabhuta (egkHkwrfodkj) are important in ‘Prakruti’. Hence origination of ‘Prakruta Doshah’ in short is described below.

Charaka-Samhita referred to extra-uterine factors influencing Prakruti.

4. Extra-uterine factors affecting deha-prakruti

r= izd`frtkZfrizlDrk p] dqyizlDrk p] ns”kkuqikfruh p] dkykuqikfruh p] o;ks·uqikfruh p izR;kRefu;rk psfrA tkfrdqyns”kdkyo;%izR;kRefu;rk fg rs’kka rs’kka iq#’kk.kka rs rs Hkkofo”ks’kk HkofUrAA

p-ba- 1-5

Division of Prakruti is also observed as per factors listed below. These factors are read as habits inherited due to those symptoms; such as characteristics due to Jati are cleanliness that due to age is dirtiness of a baby etc.

1. Jati-Prasakta.

2. Kula-Prasakta.

3. Deshanupatini.

4. Kalanupatini.

5. Vayanupatini.

6. Pratyatmaniyatatva.

7. Sara-Prakruti.

3. Classification of prakruti

nks’kizd`fr% xq.kizd`fr”psfr f}fo/kk iq#’kk.kka izd`fr%A

r= nks’kizd`fr% okrkfn nks’kd`rk xq.kizd`fr”p lRokfn xq.kd`rkA

77


lIrnks’kizd`r;% lIr p xq.kizd`r;% HkofUrA

ukxktqZu

‘Prakruti’ is initially of two types:

1. Doshaja (due to predominance of Dosha, mainly physical).

2. Gunaja (due to reflection of psychological effects.).

A] Dosha ‘prakruti’ is grouped under following heads:

1. Vataja.

2. Pittaja.

3. Kaphaja.

4. Combination of Vataja and Pittaja.

5. Combination of Pittaja and Kaphaja.

6. Combination of Kaphaja and Vataja.

7. Combination of Vataja, Pittaja, and Kaphaja.

B] Gunaja Prakruti is grouped primarily into three heads:

1. Satvaja.

2. Rajas.

3. Tamas.

These are divided into following subgroups:

Satvaja:

1. Brahma satva.

2. Aindra satva.

3. Varuna satva.

4. Koubera satva.

5. Gandharva satva.

6. Yamya satva.

7. Arsha satva.

Rajas:

1. Asura satva.

2. Rakshasa satva.

3. Paishaća satva.

4. Preta satva.

5. Sapra satva.

6. SHakuna satva.

Tamas:

78


1. Pashava satva.

2. Matsya satva.

2. Vanaspatya satva.

Similar classification is found in Sushruta samhita.

C] He cited these classes as Kaya-Prakruti.

He sub grouped Satvika, Rajasa and Tamas Kaya into following

Satvika:

1. Brahma.

2. Mahendra.

3. Varuna.

4. Koubera.

5. Gandhrva.

6. Yamya.

7. RUshi.

Rajas:

1. Asura.

2. Sarpa.

3. Shakuna.

4. Rakshasa.

5. Paishaća.

6. Preta.

Tamas:

1. Pashava.

2. Matsya.

3. Vanaspatya.

D] Bhautic Prakruti:

Sushruta considers Vata, Pitta and Kapha Prakruti do include Vayu Mahabhuta, Teja Mahabhuta and Pruthvi Mahabhuta Prakruti.

Charaka-Samhita referred to extra-uterine factors influencing Prakruti. This is enlisted as follows:

E] Jatyadi Prakruti:

8. Jati-Prasakta.

9. Kula-Prasakta.

10. Deshanupatini.

11. Kalanupatini.

79


12. Vayanupatini.

13. Pratyatmaniyatatva.

14. Sara-Prakruti.

F] Kashyapa classified Prakruti on different grounds. He expressed effect of time or Kala on Prakruti.

SHubha (Utsarpini) included Adiyuga, Devayuga and Krutayuga.

Ashubha (Avasarpini) included Tretayuga, Dwaparayuga and Kaliyuga.

Prakruti was classifies as follows:

Prakruti of a person borne in Adiyuga, Devayuga was not read anywhere and hence is not known.

Prakruti of a person borne in Krutayuga was of Narayana type.

Prakruti of a person borne in Tretayuga was of Ardha-Narayana type.

Prakruti of a person borne in Dwaparayuga was of Kaishka type.

Prakruti of a person borne in Kaliyuga was of Pradñaptipishita type.

Kaliyuga is still running hence there is no question of going ahead in first Yuga again.

4. Characteristics of vata-prakruti

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Vata is dry, light, mobile, and abundant in quantity, swift, cold, rough and non-slime. Various manifestations due to these attributes of vata in human body having vatala type of constitution are given in the table below:

80


Attributes of vata Specific manifestations in the body of the individual having vatala type of constitution:

1. Dry — dryness, emaciation and dwarf ness of the body; long drawn, dry low, broken, obstructed and hoarse voice; always keeping awake;

2. Light — light and inconsistent, action, food and movement;

3. Mobile — unstable joints-eyes, eyebrows, jaws, lips, tongue, head, shoulder, hands and legs;

4. Abundance — talkativeness, abundance in tendons and veins;

5. Swift — quick in initiating actions, getting irritated and the onset of morbid manifestation; quick in affliction with fear, quick in likes and dislikes; quick in understanding and forgetting things;

6. Cold — intolerance for cold things; often getting afflicted with cold, shivering and stiffness;

7. Rough — roughness in the hair of the head, face and other parts of the body, nails, teeth, face, hands and feet.

8. Non-slime — cracking of the limbs and organs, production of cracking sound in joints when they move;

Due to all these properties of Vatadosha, person of vata prakruti is physically weak, has fewer children, lives short span of life, gets fewer facilities for living, and are crooked minded.

Vata Prakruti from Sushruta-Samhita:

Ì˜æ ßæÌÂý·ë¤çÌÑ Áæ»M¤·¤Ñ àæèÌmðáè ÎéÖü»Ñ SÌðÙô ×Ìï÷âØüÙæØôü »æ‹Ïßüç¿žæÑ SÈé¤çÅUÌ·¤ÚU¿ÚU‡æôùçÌL¤ÿæà×ŸæéÙ¹·ð¤àæÑ ·ý¤ôÏè Î‹ÌÙ¹¹æÎè ¿ ÖßçÌ H 63H

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»ëÏý·¤æ·¤¹ÚUæÎèÙæ×ï÷ ¥Ùê·ñ¤Ñ ·¤èçžæüÌæ ÙÚUæÑH 66H

Vata Prakruti individual is wakeful one. He hates to bathe. He is hateful towards cold contacts. He looks unshapely, thievish. He thinks in vain, he basically is dishonest. He usually is fond of music. He has a rough and dry beard, moustache, finger, nails and hairs. He is short-tempered. He bites his nails and grinds his teeth. He is impatient, unsteady with his friends; he presents an ungrateful, lean and rough personality. His skin shows prominent network of veins.

81


He is incoherent in his habit and vacillating in his temper. He is a fast walker and dreams of flying in the sky in his sleep. His eyes are always moving. His mind is never steady. He makes few friends, is capable of accumulating very little money and talks incoherently. The traits of his character etc. seem to resemble those of a goat, jackal, hare, mouse, camel, dog, vulture, and crow and of an ass.

Vata Prakruti from Ashtanga-Hurdaya:

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Due to attributes of Vatadosha, a Vataprakruti person shows lusterless hair, skin. He hates cold. He is a coward. He possesses short memory. He is of average or below average intelligent. He has unsteady looks. He is very talkative. His too much talks many times prove irrelevant. He remains poor in wealth. He is a weakling. He possesses short span of life. he sleeps little; his voice bears one of more of these qualities – it is obstructed, interrupted, unsteady or harsh. He is an atheists, gluttons, pleasure seeking. He adores music, humor, hunting or gambling. He generally selects sweet, sour, salty and hot foods. He is a lean and tall person walking with creaking joints. He is not steadfast, cannot control his senses, uncivilized personality. He is unpopular in women. He has fewer children. He has dry lusterless, round, unpleasant eyes, which resemble a dead person. His eyelids keep open while sleeping. He dreams about roaming on the mountains, dwelling on trees and moving in the sky. Such personalities are non-magnanimous, bloated with jealousy. They are thieves. Their calves are fleshy. They resemble (in movements, mental behaviour etc.) animals such as the dog, jackal, camel, vulture, rat and crow.

82


Vata Prakruti from Ashtanga-Samgraha:

SßÎôá»é‡ææÙéÚUôÏæÌÂý·ë¤çÌSÌÙéM¤ÿæSÌŽÏæËÂæXïUïïïïïÎ‹ÌÙ¹ÚUô×Ùð˜æSßÚUÑ àæèÌçmÇéUmŠÎçÂç‡ÇU·¤Ñ âàæŽÎâç‹Ï»æ×è àæèƒæýæÚUÖÿæôÖ»ýãU‡æçßS×ÚU‡æïŸ¿ÜÏëçÌ×çÌ»çÌÎëçCïSßÖæ�ßâõãUæÎüSÌðÙôùÙæØôü ×ˆâØüçÁÌðç‹¼ýØÑ çÂýØ»æ‹ÏßðüçÌãUæâãUæâçßÜæâ·¤ÜãU×ë»ØôlæÙØæ˜æÑ çÚU˜æ‚Ïôc‡æ×ÏéÚUæÜÜß‡ææï˜æÂæÙ¾÷UÿæôÂàæØŸ¿ ÖßçÌH� 6H

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ç·¤ç@Îéç‹×çáÌÎé×üé¹âé# S˜æSØçÌ ·ý¤ÍçÌ ¹æÎçÌ Î‹ÌæÙï÷Ð

àæéc·¤M¤ÿæçßá×æâé âçÚUˆâé ÃØôç×A àæñÜçàæ¹ÚðUáé ¿ ØæçÌH 8H

Features of Vata Prakruti person are as follows:

Body structure is thin and dry. Such person bears thin, rough, and small teeth, nails, body-hairs, eyes and voice. He dislikes cold. His calf muscles are hard and small in size. He walks with creaking joints. His reactions are quick, he is short tempered, gets cool fast. He has better grasping power and has short memory. He has average or low courage, intelligence, gait, sight, habits, and cordiality. He indulges in stealing and uncivilized behavior. He is jealous and keeps no control over his senses. He is fond of music, stories, humor, luxury, quarrel, hunting and walking in gardens. He desires all the comfort from such things. He is fond of unctuous, hot, sweet, sour, salty foods and drinks. He makes himself home with such things.

Further; he is possesses little wealth, strength. His lifespan is short and he is wakeful. He has feeble voice, bears prominent network of veins on his skin. He is ugly. He eats too much food too frequently. He is talkative, and an atheist. His possesses cracked hairs, hands and feet. He sleeps with his eyes and mouth slightly open. He is a coward. He snores and grinds his teeth during sleep. He dreams of walking across dried and uneven rivers; of flying in the sky and on mountain peaks.

5. Characteristics of pitta-prakruti

83


Pitta Prakruti from Charaka-Samhita:

çÂžæ×éc‡æ¢ Ìèÿ‡æ¢ ¼ýß¢ çßF×Ü¢ ·¤ÅéU·¢¤ ¿Ð� ÌSØõc‡ØæÌï÷ çÂžæÜæÖß‹ˆØéc‡ææâãUæ, ©Uc‡ææ×é¹æÑ, âé·é¤×æÚUæßÎæÌ»æ˜ææÑ, ÂýÖêÌçÂŒÜÃØXïUçÌÜçÂÇU·¤æÑ, ÿæéçˆÂÂæâæß‹ÌÑ, çÿæÂýßÜèÂçÜÌ¹æçÜˆØÎôáæÑ, Ìèÿ‡ææ»AØÑ, ÂýÖêÌæàæÙÂæÙæÑ, €ÜðàææâçãUc‡æßô, Î‹Îàæê·¤æÑ; ¼ýßˆßæç‘ÀUçÍÜ×ëÎéâç‹Ï×æ¢âæÑ, ÂýÖêÌâëCïUSßðÎ×ê˜æÂéÚUèáæp; çßFˆßæÌï÷ ÂýÖêÌÂêçÌ·¤ÿææSØçàæÚUÑ àæÚUèÚU»‹ÏæÑ; ·¤ÅUÜˆßæÎËÂàæé·ý¤ÃØßæØæÂˆØæÑ; Ì °ß¢»é‡æØô»æÌï÷� çÂžæÜæ ×ŠØÕÜæ ×ŠØæØéáô ×ŠØ™ææÙçß™ææÙçß™ææÙçßžæôÂ·¤ÚU‡æß‹Ìp Ößç‹ÌH 97H

Pitta is hot, sharp, liquid, of fleshy smell, sour and pungent. Various manifestations due to these attributes in the human body having pittala type of constitution are as in the table given below :

Attributes of Pitta. Manifestations

1. Hot intolerance for hot things, having hot face tender and clear body of port-wine mark, freckles, blackmoles excessive hunger and thirst; quick advent of wrinkles, graying of hair and baldness; presence of some soft and brown hair in the face, head and other parts of the body,

2. Sharp sharp ( demonstration of) physical strength, strong digestive power, intake of food and drink in large quantity, inability to face difficult situations and glutton habits;

3. Liquor looseness and softness of joints and muscles; voiding of sweat, urine and feces in large quantity.

4. Fleshy smell putrid smell of axilla, mouth, head and body in excess;

5. Pungent and sour insufficiency of semen, sexual desire and tastes procreation.

By virtue of the above-mentioned qualities, individual with Pitta Prakruti is endowed with moderate strength, moderate span of life, moderate spiritual and materialistic knowledge, wealth and the accessories of life.

Pitta Prakruti from Sushruta-Samhita:

çÂžæÂý·ë¤çÌSÌé SßðÎÙô Îé»ü‹ÏÑ ÂèÌçàæçÍÜæ¾Uï÷»SÌæ×ýÙ¹ÙØÙÌæÜéçÁuïUõDïUÂæç‡æÂæÎÌÜô ÎéÖü»ô ßÜèÂçÜÌ¹æçÜˆØÁécÅUô ÕãéUÖé»éc‡æ mðáè çÿæÂý·¤ôÂÂýâæÎô ×ŠØ×ÕÜô ×ŠØ×æØép ÖßçÌ H 67H

×ðÏæßè çÙÂé‡æ×çÌçßü»ësï ßQ¤æ ÌðÁSßè âç×çÌáé ÎéçÙüßæÚUßèØüÑÐ

84


âé#Ñ âÙï÷ ·¤Ù·¤ÂÜæàæ·¤ç‡æü·¤æÚUæÙï÷ âÂàØðÎçÂ� ¿ ãéUÌæàæçßléÎéË·¤æÑH 68H

Ù ÖØæÌï÷ Âý‡æ×ðÎÙÌðcß×ëÎéÑ Âý‡æÌðcßçÂ âæ‹ˆßÙÎæÙL¤ç¿ÑÐ

ÖßÌèãU âÎæ ÃØçÍÌæSØ»çÌÑ â ÖßðçÎãU çÂžæ·ë¤ÌÂý·ë¤çÌÑ H 69H

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ÃØæƒæýÿæüÙ·é¤ÜæÙê·ñ¤Ñ Âñçžæ·¤æSÌé ÙÚUæÑ S×ëÌæÑ H 70H

An individual with Pitta Prakruti perspires copiously emitting a fetid smell. His limbs are loosely shaped and yellowish in color. The fingernails, eyes, palate, tongue, lips, soles and palms of such a person are copper-colored. He looks ugly with wrinkles, baldness and gray hair; he is heavy eater and is ashloka to warmth. He is short tempered, though he cools down very soon. He is a man of middling strength and lives up to middle age. He is intelligent clever and loves to monopolize the conversation. He is vigorous. He remains unopposed in battle. He dreams about meteors, lightning-flashes, fire, gold, Palasa or Karnikara plants. He is a fearless personality. He tends to salute powerful dignity. He protects the suppliant and is very often afflicted with suppuration in the cavity of the mouth. The traits of his character resemble those of a serpent, owl, a Gandharva(heavenly musican), Yaksa, cat, monkey, tiger, bear and of a mongoose.

Pitta Prakruti from Ashtanga-Hurdaya:

çÂžæ¢ ßçqïUßüçqïUÁ¢ ßæ ØÎS×æçˆÂžæôç¼·¤SÌèÿ‡æÌëc‡ææÕéÖéÿæÑÐ

»õÚUôc‡ææXïUSÌæ×ýãUSÌæç¾Uƒæýß·ý¤Ñ àæêÚUô ×æÙè çÂXïU·ð¤àæôùËÂÚUô×æH 90H

ÎçØÌ×æËØçßÜðÂÙ×‡ÇUÙÑ âé¿çÚUÌÑ àæéç¿ÚUæçŸæÌßˆâÜÑÐ

çßÖßâæãUâÕéçhÕÜæç‹ßÌô ÖßçÌ Öèáé »çÌçmáÌæ×çÂH 91H

×ðÏæßè ÂýçàæçÍÜâç‹ÏÕ‹Ï×æ¢âô ÙæÚUè‡ææ×ÙçÖ×ÌôùËÂàæ·ý¤·¤æ×ÑÐ

¥æßæâÑ ÂçÜÌ ÌÚU XïUÙèçÜ·¤æÙæ¢ Öé¾÷UQð¤ùóæ¢ ×ÏéÚU·¤áæØçÌQ¤àæèÌ×ï÷H 92H

Ï×ümðáè SßðÎÙÑ ÂêçÌ»ç‹ÏÖêüØéü“ææÚU·ý¤ôÏÂæÙæàæÙðØüÑÐ�

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·ý¤ôÏðÙ ×lðÙ ÚUßðp Öæâæ ÚUæ»¢ ßýÁ‹ˆØæàæé çßÜô¿ÙæçÙH 94H

×ŠØæØéáô ×ŠØÕÜæÑ Âç‡ÇUÌæÑ €ÜðàæÖèÚUßÑÐ

ÃØæƒæýÿæü·¤çÂ×æÁæüÚUØÿææÙê·¤æp Âñçžæ·¤æÑH 95H

Pitta is fire itself or born from fire; hence persons having predominance of pitta, have very keen (severe) thirst and hunger, are white (in the colour of the skin) and warm in body; possess coppery red palms, soles and face; are brave and proud; have brown and scanty hair; are fond of women, garlands, unguents (perfumeries); are of good behaviour, clean, affectionate to dependents, desirous of grandeour, adventure have mental power (ability) of facing fear and enemity; highly intellegent, possess very loose and lean joints and muscles; do not like women; possess less of semen and sexual desire; possess grey hair, wrinkles, and blue patches on the skin; consume food which is sweet, astringent, bitter and cold; hate sunlight (and heat); perspire heavily, emit bad smell from the body; expel faeces frequently, have more anger, eating, drinking (wine) and jealosy; while in sleep dream of (Sowers of) karnikara and palasa, forest fire, meteor, lightening/thunder bolt, bright sunrays and fire; their eyes are thin (small), brown, unsteady with thin and few eyelashes; eyes desirous of cold comfort, becoming red very quick by anger, drinking wine and exposure to sunlight. Persons of pitta prakrti are of medium life—span, medium strength, highly learned, afraid of discomfort and resemble (in behaviour) animals like the tiger, bear, ape, cat and yaksa. 90-95.

Pitta Prakruti from Ashtanga-Samgraha:

çÂžæÂ·ë¤çÌL¤c‡æ»õÚ»æ˜æSÌæ×AÙ¹ÙØÙçÁuõDÂæç‡æÂæÎÌÜÑ çàæçÍÜâç‹ÏÕ‹Ï×æ¢âÑ ·¤ÚUÖ·¤çÂÜçßÚUÜ×ëÎé·ð¤àæÚUô×æ ×ŠØÕÜæØéÚUËÂàæé·ý¤ÃØßæØæÂˆØÑ àæêÚUôùçÖ×æÙè àæèƒæýßÜè¹ÜçÌÂçÜÌçÂŒÜéÃØXïUÿæéçˆÂÂæâô ×ðÏæßè ÎéÖü»Ñ SßæÎéçÌQ¤·¤áæØàæèÌæçÖÜæáôÂàæØŸ¿ ÖßçÌH 9H

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âé#Ñ ÂàØðÌï÷ ·¤ç‡æü·¤æÚUÙï÷ ÂÜæàææÙï÷ çÎ‚ÎæãUôË·¤æçßléÎ·¤æüÙÜæ¢Ÿ¿H 11H

86


The person of Pitta prakrti has warm body and shows fair complexion. His nails, eyes, tongue, lips, palms and soles are coppery-red. His joints and muscles are placid. Hairs on the head and on the body are curved, tawny, sparse and soft. He possesses medium strength. His life span is average or medium. He is weak in his sexual capacity and quantity of his semen is lesser. He has fewer children. He is brave, proud. He develops wrinkles and baldness, and graying of hairs in early age. He has moles and pigmented birthmarks. He is short tempered. He cannot bear hunger and thirst. He usually is highly intelligent. He is not very pleasant looking. He desires sweet, bitter, astringent and cold foods, drinks, and is contended with them.

Further; he is very fond of women, garlands, anointing and make up with perfumes; is of cultured behavior, intelligence and strength; protects the frightened (persons) though an enemy; dislikes sunlight, perspires heavily; has bad smell, high pitched voice, great anger, great desire for drinking and eating; is very jealous, sees red-colored flowers like karnikara and palasa, forest fires, meteors, lightning’s, blazing sun and flaming fire etc. in dreams.

6. Characteristics of kapha-prakruti

Kapha Prakruti from Charaka-Samhita:

àÜðc×æ çãU çF‚ÏàÜÿ‡æ×ëÎé×ÏéÚUâæÚUâæ‹¼ý×‹ÎçSÌ ç×Ì»ééL¤àæèÌçß”æÜæ‘ÀUÑÐ ÌSØ FðãU‘À÷UÜðc×ÜæÑ çF‚ÏæXïUæÑ, àÜÿ‡æˆßæ‘À÷÷UÜÿ‡ææXïUæÑ, ×ëÎéˆßægëçCïUâé¹âé·é¤×æÚUæßÎæÌ»æ˜ææÑ, ×æÏéØæüÌï÷ ÂýÖêÌàæé·ý¤ÃØßæØæÂˆØæÑ, âæÚUˆßæÌï÷ âæÚUâ¢ãUÌçSÍÚUàæÚUèÚUÑ, âæ‹¼ýˆßæÎéÂç¿ÌÂçÚUÂê‡æüâßæüXïUæÑ, ×‹Îˆßæ‹×‹Î¿ðCïUæãUæÚUÃØæãUæÚUæÑ, SÌñç×ˆØæÎàæèƒæýæÚUÖÿæôÖçß·¤æÚUæÑ, »éL¤ˆßæÌï÷� âæÚUæçÏçDïUÌæßçSÍÌ»ÌØÑ, àæñˆØæÎËÂÿæéžæëc‡ææâ¢ÌæÂSßðÎÎôáæÑ, çß”æÜˆßæÌï÷ âéçàÜCïUâæÚUâç‹ÏÕ‹ÏÙæÑ ÌÍæù‘ÀUˆßæÌï÷ Âýâïï‹ïÙÎàæüÙæÙÙæÑ Âýâ‹ïÙçF‚Ïß‡æüSßÚUæp Ößç‹ÌÐ Ì °¢ß»é‡æØô»æ‘Àð÷UÜc×Üæ ÕÜß‹Ìô ßâé×‹Ìô çßlæß‹Ì ¥ôÁçSßÙÑ àææ‹Ìæ ¥æØéc×‹Ìp Ößç‹ÌH 96H

Kapha is unctuous, smooth, soft, sweet, firm, dense, slow, stable, heavy, cold, viscous and clear.

The various manifestations in the human body having Kapha Prakruti are as follows:

Attributes of Kapha. Manifestations

1. Unctuous unctuousness of organs.

2. Smooth smoothness of organs.

87


3. Soft pleasing appearance, tenderness andclarity of complexion.

4. Sweet increase in the quantity of semen, desire for sex-act and number of procreation.

5. Firm firmness, compactness and stability of the body.

6. Dense plumpness and roundedness of all organs.

7. Slow slow in action, intake of food and movement.

8. Stable slowness in initiating actions, getting irritated and morbid manifestations.

9. Heavy non-slippery and stable gait with the entire sole of the feet pressing against the earth.

10. Cold lack of intensity in hunger, thirst, heat and perspiration.

11. Viscous firmness and compactness in joints.

12. Clear happiness in the look and face; happiness and softness of complexion and voice.

By virtue of the above-mentioned qualities, a Kapha Prakruti person is endowed with the excellence of strength, wealth, knowledge, energy, peace and longevity.

Kapha Prakruti from Sushruta-Samhita:

àÜðc×Âý·ë¤çÌSÌé Îêßðü‹ÎèßÚUçÙçS˜æ¢àææ¼ýæüçÚUCïU·¤àæÚU·¤æ‡ÇUæÙæ×‹ØÌ×ß‡æüÑ âéÖ»Ñ çÂýØÎàæüÙô ×ÏéÚUçÂýØÑ ·ë¤Ì™æô ÏëçÌ×æÙï÷ âçãUc‡æéÚUÜôÜéÂô ÕÜæßæ¢çpÚU»ýæãUè ÎëÉUßñÚUp ÖßçÌH 71H

àæé€ÜæÿæÑ çSÍÚU·é¤çÅUÜæçÌÙèÜ·ð¤àæô Üÿ×èßæÙï÷ ÁÜÎ×ëÎXïUçâ¢ãU ƒæôáÑÐ

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88


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Kaphaja-Temperament : The complexion of a man of Slesma temperament resembles either the color of a blade of grass, blue lotus, polished sword, wet Arista, or that of the stem of the Sara grass. He is comely in appearance, good looking, fornd of sweet tastes, grateful, self-controlled, forbearing, not greedy and strong; he does not hastily form any opinion, and is fast in his enmity. His eyes are white; his hair curly and raven black. He is prosperous in life. His voice resembles the rumblings of a rain-cloud, the roar of a lion, or the sound of a Mrdanga. He dreams in his sleep of large lakes or pools decked with myriads of full-blown lotus flowers, swans and Cakravakas. His eyes are slightly red towards the corners, the limbs are proportionate and symmetically developed with cool effulgence radiating from them. He is possessed of the qualities of the Sattvika stamp, capable of sustaining pain and fatigue and respectful towards his superiors. He possesses faith in the Sastras and is unflinching and unchanging in his friendship; he suffers no vicissitudes of fortune, makes large gifts after long deliberation, is true to his word and always obedient to his preceptors. The traits of his character resemble those of Brahma, Rudra, Indra, Varuna, a lion, horse, an elephant, cow, bull, an eagle, swan and of the similar animals. 71-75

Kapha Prakruti from Ashtanga-Hurdaya:

àÜðc×æ âô×Ñ àÜðc×ÜSÌðÙ âõØô »êÉUçF‚ÏçàÜCïâ‹ŠØçSÍ×æ�¢âÑÐ

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×ëmXïUÑ â×âéçßÖQ¤¿L¤ÎðãUô ÕuïUôÁôÚUçÌÚUâàæé·ý¤Âé˜æÖëˆØÑÐ

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ÜôÜÑH 99H

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ÕýãUæL¤¼ýðÙ¼ýßL¤‡ææÌæÿØüã¢Uâ»ÁæçÏÂñÑÐ

àÜðc×Âý·ë¤ÌØSÌéËØæSÌÍæ çâ¢ãUæE»ôßëáñÑH 103H

Slesman (kapha) is soma (moon-like, cool, mild); hence persons of Kapha Prakruti are mild in nature, possess deep sealed (not prominently seen), unctuous and well-knit joints and muscles; are not much troubled by huger, thirst, unhappiness (troubles) strain and heat; endowed with intelligence, right attitude and truthfulness; possess color like that of priyangu, durva sarakanda, shastra (iron, steal weapon), gorocana, padma or suvarn; have long arms, big and elevated chest, big (wide) forehead, thick and blue hair; soft, even (symmetrical), well denned and good looking body, of great vigour, sexual prowess, desire in tastes; more of semen, children and attendents; are of righteous, benevolent nature, do not speak harsh and abusively; harbor enmity, concealed and deep for long time; their gait is like that of an elephant in rut; their voice like the roaring of clouds, ocean, mridanga, (drum) or lion; possess good memory, perseverance, humbleness, do not weep (cry) much even in childhood; are not greedy (clinging to pleasures) consume food which is hitter, astringent, pungent, hot, dry and less in quantity, and still remain strong; their eyes are red at the angles, unctuous, wide, long, with well deigned white and black spheres (sclera and cornea) and with more eye lashes; have less of speech, anger, desire for drink (wine), food and activities; endowed with more life (longevity), wealth, foresight and munificence; have faith (in god, granting gifts, charity etc.); dignified, greatly charitable; of forgiving nature, civilized; very sleepy/drowsy, slow, grateful straightforward, learned, pleasant to look at, bashful, obedient to teachers (and elders) and of fast friendship; see reservoirs of water full of lotus and rows of birds and clouds (in dream); persons of shlesma prakrti are similar (in nature) with Brahma, Rudra, Indra, Varuna, Tarksya (garuda) hamsa (swan) Gajadhipa (the elephant Airavata), lion, horse, and bull. 96-103.

Kapha Prakruti from Ashtanga-Samgraha:

·¤È¤Âý·ë¤çÌSÌé Îêßðü‹ÎèßÚUàæÚU·¤æ‡Çæ‹ØÌ×ß‡æüÑ â×âéçßÖQ¤çÚU˜æ‚ÏçSÍÚUâé·é¤×æÚUçàÜCïU×æ¢ââç‹ÏÕ‹ÏÑ ÂçÚUÂê‡æü¿æL¤»æ˜æô ×ãUæÜÜæÅUôL¤ÕæãéUÃØüQ¤çâÌæçâÌÂýâ˜ææØÌçßàææÜÂÿ×ÜæÿæÑ çâ¢ãU×ëÎXïUƒæÙƒæôáÑ

90


ÿæéçˆÂÂæâôc‡æéÕüuïUôÁôÕÜàæé·ý¤ÃØßæØæÂˆØçŸ¿ÚUôàæôá×æËØæÙéÜðÂÙô ÎëÉUÂý‘ÀU˜æßñÚUÑ ÂðàæÜÑ âˆØßæÎè S×ëçÌßæÙï÷ ïÏëçÌ×æÙÜôÜéÂô ÕæËØðùŒØÚUôÎÙÑ ·¤ÅéUçÌQ¤·¤áæØôc‡æM¤ÿæð‘ÀUôÂØàæØŸ¿ ÖßçÌH 12H

¥çÂ ¿Ð

¥ËÂÃØæãUæÚU·ý¤ôÏÂæÙæàæÙðãUÑ Âýæ…ØæØéçßüžæô ÎèƒæüÎàæèü ßÎæ‹ØÑÐ

Ÿææhô »ÖèÚUÑ SÍêÜÜÿæÑ ÿæ×æßæÙæØæðü� çÙ¼ýæÜéÎèüÏüâê˜æÑ ·ë¤Ì™æÑH13H

«¤ÁéçßüÂçŸ¿ˆâéÖ»Ñ âÜ”æô ÖQ¤ô »éL¤‡ææ¢ ÎëÉUâõï±ëÎÄØÑÐ

SßÂAð âÂïïlæÙ÷ âçßãUXïU×æÜæ¢SÌôØæàæØæÙï÷ ÂàØçÌ ÌôØÎæ¢Ÿ¿H 14H

The person of kapha prakrti will be of the colour of durva, indivara, sarakanda and such others (slight green, blue and black); his body is proportionate, well divided, unctuous (greasy), stable, tender with well knit muscles and joints, all parts fully developed; is good looking, with broad forehead, long legs and arms; eyes with distinct while and black areas, beautiful, broad, wide and with good eye-lashes; voice resembles that of lion or a drum; is capable of withstanding hunger, thirst, and heat; possesses good amount of ojas (velour), strength, semen, sexual capacity, and off-spring; on whose body garlands and unguents dry slowly; has strong and concealed enmity; is skillful (dexterous) speaks truth; is of good memory, courage and not attached too much (to any thing); not crying even during childhood, desirous of pungent, bitter astringent, hot and dry (foods, drinks etc) and finds comfort with them.

Further, he is less in talk, anger, drinking, eating and physical activity but great in life-span and wealth; is farsighted, speaks kindly; is faithful, dignified, very generous, pardons others, highly cultured; sleeps more; is perseverant, grateful; possesses straight thoughts and intelligence; is good looking, bashful, devoted to teachers; very cordial and friendly with all, dreams of seeing ponds, and rivers full of water, lotus, lines of birds and clouds.

This description dictates predominance of one Dosha and named after it. This does not mean that there is no combination of predominant Doshah with various proportions. Commentator of Charaka-Samhita agrees that such combinations are taken for granted. Sushrutaa quotes such combinations are usually found and he names such combination as ‘Samsargaja Prakruti’.

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Chapter 11 Manasa Prakruti

1. Concept of manasa prakruti

ç˜æçßÏ¢ ¹Üé âžß¢-àæéh¢, ÚUæÁâ¢,Ìæ×âç×çÌÐ Ì˜æ àæéh×Îôá×æØæÌ¢ ·¤ËØæ‡ææ¢àæˆßæÌï÷, ÚUæÁâ¢ âÎôá×æØæÌ� �¢ ÚUôáæ¢àæˆßæÌï÷, Ìæ×â×çÂ âÎôá×æSØæÌ¢ ×ôãUæ¢àæˆßæÌï÷Ð Ìðáæ¢ Ìé ˜æØæ‡ææ×çÂ âžßæÙæ×ð·ñ¤·¤SØ ÖðÎæ»ý×ÂçÚUâWïUØðØ¢ ÌÚUÌ×Øô»æ‘ÀUÚUèÚUØôçÙçßàæðáðØpæ‹ØôÙðØæÙéçßÏæÙˆßæ�“æÐ àæÚUèÚ¢U sïçÂ âžß×ÙéçßÏèØÌð, âžß¢ ¿ àæÚUèÚU×ï÷Ð ÌS×æÌï÷ ·¤çÌç¿ˆâžßÖðÎæÙæÙê·¤æçÖçÙÎðüàæðÙ çÙÎàæüÙæÍü×ÙéÃØæØæSØæ×ÑH 36H�

Mind is of three kinds-shudha, rajas and tamas. Out of these shudha is meant for blessings, rajas is meant for anger and tamas is meant for folly. Following passages describe each kind of characteristics specifically observed in personalities dominated by these three kinds.

Individual with satva predominance are known as satvik personalities. Different types of them are described below.

nks’kizd`fr% xq.kizd`fr”psfr f}fo/kk iq#’kk.kka izd`fr%A

r= nks’kizd`fr% okrkfn nks’kd`rk xq.kizd`fr”p lRokfn xq.kd`rkA

lIrnks’kizd`r;% lIr p xq.kizd`r;% HkofUrA

ukxktqZu

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‘Prakruti’ is initially of two types:

3. Doshaja (due to predominance of Dosha, mainly physical).

4. Gunaja (due to reflection of psychological effects or Manasa).

2. Types of manasa prakruti

Individuals predominant in Satvik Prakruti are divided into following groups:

ÌlÍæ--1. àæéç¿ âˆØæçÖâ‹Ï¢ çÁÌæˆ×æÙ¢ â¢çßÖæç»Ù¢ ™ææÙçß™ææÙß¿ÙÂýçÌß¿Ùâ¢Âóæ¢ S×ëçÌ×‹Ì¢ ·¤æ×·ý¤ôÏÜôÖ×æÙ×ôãðUcØæüãUáæüÂðÌ¢ â×¢ âßüÖêÌðáé Õýæræï¢ çßlæÌï÷H 1H

Characteristics of Bramham prakruti are – cleanliness or purity, truthfulness, controller of all faculties, power of discrimination, indulgence in debates of scientific matter, good memory, successful in keeping away sex, anger, greed, pride, envy, happiness etc. such person accepts all living beings as near and dear ones.

2. §…ØæŠØØÙßýÌãUô×Õýræï¿ØüÂÚU×çÌçÍßýÌ×éÂàææ‹Ì×Î×æÙÚUæ»mðá×ôãUÜôÖÚUôá¢ ÂýçÌÖæß¿Ùçß™ææÙôÂÏæÚU‡æàæçQ¤â¢Âóæ×æáü çßlæÌï÷H (2)H

Characteristics of Arsha Prakruti are – continuous learning, observance of rituals, constrain on sex indulgence, hospitability, accept all emotions like anger, pride, wildness, hatred, greed envy etc. in coolness, possessing originality, excellent talker, scientific minded, deep and long memory in reading, retaining knowledge etc.

3. °ðEØüß‹Ì×æÎðØßæ€Ø Ø…ßæÙ¢ àæêÚU×ôÁçSßÙ¢ ÌðÁâôÂðÌ×ç€ÜCïU·¤×æüÚ»¢ÎèƒæüÎçàæüÙ¢ Ï×æüÍü·¤æ×æçÖÚUÌ×ñ‹¼ý¢ çßlæÌï÷H (3)H

Characteristics of Aindram Prakrti are- endowed with prosperity, a good advisor, worshiper of god, brave, lustrous, bright looking, normal body components, possesses fore vision, indulgence in religion, bravery etc.

4. Üð¹æSÍßëžæ¢ Âýæ#·¤æçÚU‡æ×âÂýãUæØü×éˆÍæÙß‹Ì¢ S×ëçÌ×‹Ì×ñEØüÜçÖÙ¢ ÃØæÂ»ÌÚUæ»ðcØæümðá×ôã¢U ØæØ¢� � çßlæÌï÷H (4)H

Characteristics of Yamyam Prakrti are – understand good bad deeds and following accordingly, unopposed, alert, with strong memory, achiever of prosperity, winner of anger, envy, hatred, greed.

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5. àæêÚ¢U ÏèÚ¢U àæéç¿×àæéç¿mðçá‡æ¢ Ø…ßæÙÖôçßãUæÚUÚUçÌ×ç€ÜCïU·¤×æü‡æ¢ SÍæÙ·¤ôÂÂýâæÎ¢� ßæL¤‡æ¢ çßlæÌï÷H (5)H

Characteristics of Varunam Prakrti are – brave, patient, clean, hatred for dirt, follower of rituals, swimmer in lakes, sea, etc., with good character and express good or bad character accordingly.

6. SÍæÙ×æÙôÂÖô»ÂçÚUßæÚUâ¢Âóæ¢ Ï×æüÍü·¤æ×çÙˆØ¢ àæéç¿ âé¹çßãUæÚ¢U ÃØQ¤·¤ôÂÂýâæÎ¢ ·¤õÕðÚU çßlæÌï÷H (6)H

Characteristics of Koubera Prakrti are – keeps ego where needed, submits in needs, observing timely diet, a family adorned, dutiful, religious, clean, happy, outwardly expressing his feelings like anger, blesses to wrongs and punishes to rights.

7. çÂýØÙëˆØ»èÌßæçÎ˜æô„æÂ·¤àÜô·¤æØæçØ·ð¤çÌãUæâÂéÚUæ‡æð�áé ·é¤àæÜ¢ »‹Ï×æËØæÙéÜðÂÙßâÙS˜æèçßãUæÚU·¤æ×çÙˆØ×ÙâêØ·¢¤ »æ‹Ïßü çßlæÌï÷H (7)H

Characteristics of Gandharva Prakrti are – liking for dance, music, musical instruments, singing with high tone, recitation of shlokas, tell stories to others from history, mythology, skill, application of scented pastes, perfumes, wearing good clothes, enjoy sex, one without jalousy.

§ˆØðß¢ àæéhSØ âžßSØ â#çßÏ¢ ÖðÎæàæ¢ çßlæÌï÷ ·¤ËØæ‡ææ¢àæˆßæÌï÷; Ìˆâ¢Øô»æžæé Õýæræï×ˆØ‹Ìàæéh¢ ÃØßSØðÌï÷H (37)H

These are seven types of SHudha satva kind of persons whose mind are blessing type. Combinations of their characteristics are also observed. The excellent amongst them is Bramhya.

àæêÚ¢U ¿‡ÇU×âêØ·¤×ñEØüß‹Ì×õÂçÏ·¢¤ ÚUõ¼ý×ÙÙé·ý¤ôàæ×æˆ×ÂêÁ·¤×æâéÚ¢U çßlæÌï÷H (1)H

Characteristics of Asura Prakrti are – brave, angry, a blamer to others, rich in earthly matters, deceitful, frightening personality, merciless, taking service from others, and collector of earthly things.

¥×çáü‡æ×ÙéÕ‹Ï·¤ôÂ¢ çÀU¼ýÂýãUæçÚU‡æ¢ ·ýê¤ÚU×æãUæÚUæçÌ×æ˜æL¤ç¿×æç×áçÂýØÌ×¢ SßÂAæØæâÕãéUÜ×ècØðüé ÚUæÿæâ¢ çßlæÌï÷H (2)H

Characteristics of Rakshasa Prakrti are – no excuse for anybody, indulgence in wild feeling, back biter, killer, cruel, greedy for food, liking for meat, late riser, brave and jealous.

94


×ãUæàæÙ¢ S˜æñ‡æ¢ S˜æèÚUãUS·¤æ××àæéç¿ àæç¿mðçá‡æ¢ ÖèL¢¤ ÖèáçØÌæÚU çß·ë¤ÌçßãUæÚUæãUæÚUàæèÜ¢ Âñàææ¿¢ çßlæÌï÷H (3)H

Characteristics of Paishaćam Prakrti are – heavy eaters, fondness for women, liking for staying with women in lonely place, unclean habits, disliking for cleanliness, cowardice, terrifying disposition, resorting to abnormal diet and regime.

·ýé¤hàæêÚU×·ýé¤hÖèL¢¤ Ìèÿ‡æ×æØæâÕãéUÜ¢ â¢˜æSÌ»ô¿ÚU×æãUæÚUçßãUæÚUÂ¢ÚU âæÂðü çßlæÌï÷H (4)H

Characteristics of Sarpa Prakrti are – brave when wrathful, coward otherwise, sharp reaction, excessive indolence, walk take food an resort to other regime with a fearful disposition.

¥æãUæÚU·¤æ××çÌÎéÑ¹àæèÜæ¿æÚUôÂ¿æÚU×âêØ·¤×â¢çßÖæç»Ù×çÌÜôÜéÂ×·¤×üàæèÜ¢ ÂýñÌ¢ çßlæÌï÷H (5)H

Characteristics of Pretam Prakrti are – excessive desire for food, too much mournful, envious, no discrimination in behavior, excessive greediness and inaction.

¥ÙéáQ¤·¤æ××ÁS˜æ×æãUæÚUçßãUæÚUÂçÚU×ÙßçSÍÌ××áü××â¢¿Ø¢ àææ·é¤Ù¢ çßlæÌï÷H (6)H

Characteristics of SHakunam Prakrti are – affection for passion, excessive food and regime fondness, unsteadiness, ruthlessness, and unacquisitiveness.

§ˆØðß¢ ¹ÜéÚU ÚUæÁâSØ âžßSØ áÇ÷UçßÏ¢ ÖðÎæ¢àæ¢ çßlæÌï÷, ÚUôáæ¢àæˆßæÌï÷H 38H

These are six Rajasa type of expressions found due to predominance of emotions.

çÙÚUæ·¤çÚUc‡æé××ðÏâ¢ Áé»éçŒâÌæ¿æÚUæãUæÚ¢U ×ñÍéÙÂÚ¢U SßÂAàæèÜ¢ Âæàæß¢ çßlæÌï÷H (1)H

Characteristics of Pashava Prakrti are – cowards, unintelligent, hateful conduct and food habits, excessive sexual indulgence and sleep.

ÖèL¤×ÕéÏ×æãUæÚUÜéŽÏ×ÙßçSÍÌ×ÙéáQ¤·¤æ×·ý¤ôÏ¢ âÚU‡æàæèÜ¢ ÌôØ·¤æ×¢ ×æˆSØ¢ çßlæÌï÷H (2)H

Characteristics of Matsya Prakrti are – cowards, unintelligent, greed for food, unsteadiness, passionate and wrathful all the time, fondness for water and always moving.

¥Üâ¢ ·ð¤ßÜ×çÖçÙçßCïU×æãUæÚðU âßüÕéhØXïUãUèÙ¢ ßæÙSÂˆØ¢ çßlæÌï÷H (3)H

Characteristics of Vanaspatysm Prakrti are – indolence, indulgence in food, and deficiencies in all intellectual faculties.

95


§ˆØðß¢ Ìæ×âSØ âžßSØ ç˜æçßÏ¢ ÖðÎæàæ¢ çßlæ‹×ôãUæ¢àæˆßæÌï÷H 39H

These are three types of Tamas expressions.

§ˆØÂçÚUâ¢ØðØÖðÎæÙæ¢ ˜æØæ‡ææ×çÂ âžßæÙæ¢� ÖðÎñ·¤Îðàæô ÃØæØæÌÑ;�

Such innumerable characters are seen by cominations and permutations of three variables.

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Chapter 12 Ahara

1. Definition, classification, significance of ahara

Definition of Ahara:

¥æç:ãUØÌð §çÌ ¥æãUæÚUÑÐ vUuikukfn loZe~A

lq-lw- 46-3

Whatever is eaten with mouth or ingested is called ‘Ahara’. This word denotes food item, which is swallowed, fluid or solid.

Etymology of word ‘Ahara’ is as follows:

¥æç:ãUØÌð §çÌ ¥æãUæÚUÑÐ ßæ¿SÂˆØ×÷ïÐ

¥æãUæØüÌð »ÜæÎÏæð §ˆØæãUæÚUÑÐ

¥æãUæÚUˆß×æãUæÚUSØñ·¤çßÏ×÷ïÐ ¿.âê. 25.36

Whatever is swallowed is called ‘Ahara’. Charaka-Samhita states that there is a variety of food items human eats. Yet due to necessity of ‘swallowing act’ whatever is undergone process of deglutition is ‘Ahara’.

Classification:

In view point of panchamahabhuta

In view point of rasa

In view point of utpatti

In view point of swaroopa

In view point of guna, karma, ghataka

Significance:

¥æ·¤æàææmæØéÑ ßæØæðSÌðÁÑ ÌðÁâÑ ©UÎ·¢¤ ©UÎ·¤æˆŒæëç‰æßè ÂëçÍÃØæ ¥æðáÏØÑ ¥æðáÏèØæð� ùóæ¢ ¥óææˆÂéL¤áÑÐ

Ìñ. ©U. 2-1

Vayu is generated from sky, Teja from Vayu, Water from Teja, Earth from water, Plants from Earth, Food from Plants and Purusha (in this context a human) from Food is originated.

ii. Food is essential for life:

¥óæÂæÙ¢ Âýæç‡æÙæ¢ Âýæç‡æâ¢™æ·¤æÙæ¢ Âýæ‡æ×æ¿ÿæÌð ·é¤àæÜæÑ

97


Âýæ‡æç×çÌ Âýæ‡æãðUÌéˆßæÌ÷ï, ØÍæ ¥æØéßëüžæ×÷ïÐ ¿·ý¤Âæç‡æ

ÂýˆØÿæð‡æñß sæãUæÚ¢U çßçÏÙæ ·é¤ßüÌæ¢ Âýæ‡ææ ¥ÙéßÌü‹Ì §çÌ, ÌÍæ çÙÚUæãUæÚUÚæ‡ææ¢ Âýæ‡ææ ÙsßçÌDïU‹Ì §çÌ ÎëàØÌ §ˆØÍüÑÐ Âýæ‡ææÙæ×óæ·¤æØüˆß×Ùé×æÙ»Ø×ðßÐ� ¿·ý¤Âæç‡æ

Food is ‘life’ of living being. Just as oxygen is essential for life, food is essential too. As long as living being is ingesting food, he remains alive. In person who is starving, life is in danger. When there were not investigative measures, essentiality of food was derived by judgment.

In short food is essential for life. Food is called (Âýæ‡æ), means vital for life.

iii. Food is essential for stability of human.

izk.kk izk.kHk`rkeUua vUua yksdksfHk/kkofrA

o.kZizlkn% lkSLo;Za thfora izfrHkk lq[ke~AA

rqf’V% iqf’VcZye~ es/kk loZeUus izfrf’Bre~A

u jkxkUukI;foKkukr~ vkgkjeqi;kst;sr~AA

ijh{; fgre”uh;kÌsgksgîkgkjlaHko%AA

p-lw- 27-347]348

Food is life of living being. All live animals yearn for food. Food offers them color, luster, speech, life, innovation, happiness, content, nourishment, strength, intelligence etc.

It is strongly advised that a person should never consume food out of greed or when he is unaware of what he eats. One should knowingly and decidedly eat food. Living body is principally grown out of food; hence it is vital to test what you are consuming.

iv. Effect of food on body maintenance.

Food, with similar attributes replenishes and grows body entities. Food of opposite qualities is responsible – to bring back overgrown body entities within physiological limits whereas food of same qualities – is responsible to grow and replenish used and worn out body entities.

¥óæ¢ ßëçžæ·¤ÚUæ‡ææ¢ ŸæðDïU×÷ïÐ

¿.âê.25.40

ßëçžæ·¤ÚUæ‡ææç×çÌ àæÚUèÚUçSÍçÌ·¤ÚUæ‡ææ×÷ïÐ ¿·ý¤Âæç‡æÎžæ

v. Effect of food on span of life

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Charaka-Samhita assures healthy life if a person follows proper code of conduct related to intake of food. This compendium quotes:

áÇ÷Uïç˜æ¢àæÌ¢ âãUdæç‡æ ÚUæ˜æè‡ææ¢ çãUÌÖæðÁÙÑÐ

ÁèßˆØÙæÌéÚUæð Á‹ÌéçÁüÌæˆ×æ â¢×ÌÑ âÌæ×÷ïÐÐ

¿.âê. 27.348

Man, disciplined to remain on wholesome diet lives for 36000 nights or hundred years. He lives healthy life and gets blessings of good people

vi. Effect of digestion on food:

ØÎóæ¢ ÎðãUÏæˆßôÁôÕÜß‡ææüçÎÂôá·¤×ï÷Ð

Ì˜ææç»AãðüUÌéÚUæãUæÚUæóæ sïÂ`¤æ¼ýâæÎØÑ Ð 5 Ð

It is true that food is capable of offering nourishment to used body entities, luster, strength, good color of skin etc. All these things are possible only if food digests, not otherwise.

vii. Effect of food as medicine

¥Ìp âßüÖêÌæÙæ×æãUæÚUÑ çSÍçÌ·¤æÚU‡æ×÷ïÐ

Ù ˆßæãUæÚUæÎëÌðùSˆØ‹ØÌ÷ï Âýæç‡æÙæ¢ Âýæ‡æÏæÚU‡æ×÷ïÐÐ

Ù ¿æãUæÚUâ×¢ ç·¢¤ç¿jñá…Ø×éÂÜØÌðÐ�àæ€ØÌðùŒØóæ×æ˜æð‡æ ÙÚUÑ ·¤Ìüé¢ çÙÚUæ×ØÑÐÐ

ÖðáÁæðÙæðÂÂóææñùçÂ çÙÚUæãUæÚUæð Ù àæ€ØÌðÐ

ÌS×æçjáçü‚ÖÚUæãUæÚUæð ×ãUæÖñá…Ø×é‘ØÌðÐÐ

·¤æ.â¢.ç¹. 4.4,5,6

All living beings are sustained because of food. There is nothing like food to let a person live. There is no medicine like food available anywhere. Man remains healthy with appropriate food. Even if drugs are introduced to a diseased person he cannot get cured without food. This is reason why physicians call food as ‘great medicine’.

Sometimes food can offer astonishing results in primary line of treatment or as support to health. For example, common cold due to getting wet in rains is observed. If hot steaming tea with certain herbs is drunk, common cold does not develop. This is based on the law:

¿Ø °ß ÁØðgæðá¢ ..Ð ¥.NU.âê.13.15

â¢Ø¿ð ÂNUÌæ Îæðáæ ÜÖ‹Ìð ÙæðžæÚUæ »çÌÐ âé.âê.22.37

One can arrest vitiation of Dosha at the level of accumulation.

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This means food can be adjusted in such a fashion that it fulfils needs of body and brings about the homeostatic condition in body physiology.

Chief theme of management of body health is maintenance and sustenance of body components into physiological limits.

Environmental dryness or moisture, rain, temperature and many such factors affect body components. Body entities especially Doshah, due to these environmental factors, accentuate, and may reach out of their physiological limits. Appropriate diet is one of the factors to look after maintenance of health.

viii. How to plan appropriate diet?

/kkro% iqu% “kkjhjk% lekuxq.kHkwf;’BSokZI;kgkjfogkjSjH;LrekuS% o`f)aizkIuqofUr] &gkla rq foijhrxq.kSfoZijhrxq.kHkwf;’BsokZI;H;L;ekuS%AA

p-“kk- 6-9

Deficiency of body components can be compensated by practice of appropriate ingestion of food, supported by appropriate regime of day and also season.

This means that intake of fluids and food can be adjusted as per need of body.

2. Ahara-vidhi-vidhana

Ì˜æðÎ×æãUæÚUçßçÏçßÏæÙ×Úô»æ‡ææ×æÌéÚUæ‡ææ¢ ¿æçÂ ·ð¤áæ¢ç@Ìï÷ ·¤æÜð Âý·ë¤ˆØñß çãUÌÌ×¢ ÖéTæÙæ¢ ÖßçÌ-©Uc‡æ¢, çF‚Ï¢, ×æ˜ææßÌï÷, Áè‡æôü ßèØæüçßL¤h×ï÷, §cÅðU Îðàæð,§CïUâßôüÂ·¤ÚU‡æ¢, ÙæçÌ¼ýéÌ¢, ÙæçÌçßçÕÌ×ï÷,� ¥ÁËÂÙï÷, ¥ãUâÙï÷ Ì‹×Ùæ ÖéTèÌ, ¥æˆ×æÁ×çÖâ×èÿØ âØ·ï÷¤ÐÐ� 24ÐÐ

Some things are originally healthy. They should be religiously observed for better health. Rules of such kind, which should be observed while taking food are – one should eat hot, unctuous food in amount suitable for individual eating it; food stuff with opposite virya should not be eaten together. One should eat in pleasant place, in pleasant cutlery. One should not eat very fast or very slow. One should not laugh or talk while eating. One should eat all-mindedly. One should pay attention to himself while eating.

3. Ashtau-ahara-vidhi-visheshayatanani

Ì˜æ ¹çËß×æ‹ØCïUæßæãUæÚUçßçÏUçßàæðáæØÌÙæçÙ Ößç‹Ì; ÌlÍæ--Âý·ë¤çÌ·¤ÚU‡æâ¢Øô»ÚUæçàæÎðàæ·¤æÜôÂØô»â¢SÍôÂØô€˜æCïU×æçÙ (Ößç‹Ì) ÐÐ 21ÐÐ

Eight types of direction for ingestion of food are given they are – Prakruti, Karana, Samyoga, Rashi, Desha, Kala, Upayogasamstha and Upayokta.

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4. Ahara parinamakara bhava

Charaka-Samhita offers following reference in Sharirasthana 6:

¥æãUæÚUÂçÚU‡ææ×·¤ÚUæçSˆß×ð Öæßæ Ößç‹ÌÐ ÌlÍæ--ª¤c×æ, ßæØéÑ, €ÜðÎÑ, FðãUÑ, ·¤æÜÑ, â×Øô»pðçÌH 14H

Ì˜æ Ìé ¹ËßðÂæ×êc×ÎèÙæ×æãUæÚUÂçÚU‡ææ×·¤ÚUæ‡ææ¢ ÖæßæÙæç××ð ·¤×üçßàæðáæ Ößç‹ÌÐ ÌlÍæ--ª¤c×æ Â¿çÌ, ßæØéÚUÂ·¤áüçÌ,€ÜðÎÑ àæñçÍËØ×æÂæÎØçÌ, FðãUô ×æÎüß¢ ÁÙØçÌ, ·¤æÜÑ ÂØæü#×çÖçÙßüÌüØçÌ, â×Øô»Sˆßðáæ¢ ÂçÚU‡ææ×ÏæÌéâæÄ� æ·¤ÚUÑ â¢ÂlÌðH 15H

Following factors are responsible for bio-transformation of food:

1. Ushma.

2. Vayu.

3. Kleda.

4. Sneha.

5. Kala.

5. Aharapaka

Âæ·¤Ñ Â¿Ù¢ ¼ýÃØæ‡ææ¢ SßL¤ÂÚUâØæðÑ ÂÚUæßëçžæÑÐ

âé.âê. 25.

Paka is digestion of ingested material. It involves changing form, structure and taste of ingested material.

¥óæ×æÎæÙ·¤×æü Ùé Âýæ‡æÑ ·¤æðDï¢U Âý·¤áüçÌÐ

Ì¼ýßñçÖüóæâ¢ƒææÌ¢ FðãðUÙ ×ëÎéÌæ¢ »Ì×÷ïH

â×æÙðÙæßÏêÌæðùç»AL¤ÎØüÑ ÂßÙæðmãUÑÐ

·¤æÜð ÖéQ¢¤ â×¢ âØ·÷¤ï Â¿ˆØæØéçßüßëfØðÐÐ�°ß¢ ÚUâ×ÜæØæóæ×æàæØSÍ×ÏÑçSÍÌÑÐ

Â¿ˆØç»AØüÍæ SÍæËØæ×æðÎÙæØæÕéÌ‡ÇéUÜ×ÐÐ� ¿. ç¿. 15.6,7,8

Prana is responsible to bring the eaten food in the alimentary tract (·¤æðDï¢U Âý·¤áüçÌ). Fluids included in food, and digestive juices secreted in digestive

tract (Ì¼ýßñ) make the food material dispersed and dissociated from bonding (çÖóæâ¢ƒææÌ). Due to presence of unctuousness of Kapha in stomach and due to unctuous quality of water (FðãðUÙ ×ëÎéÌæ¢ »Ì×÷) food becomes soft. Vata Samana is responsible to induce digestive fire to act on food, which is eaten at proper time (·¤æÜð ÖéQ¢¤) and eaten after observing all rules and

101


regulations about ‘ingestion of food’ (â×¢ âØ·÷¤� ). Such food is then digested for the sake of increasing span of life (Â¿ˆØæØéçßüßëfØð) and divided into ‘Rasa’ and ‘Mala’ when it is digested in stomach by digestive fire which is placed below stomach (ÚUâ×ÜæØæóæ×æàæØSÍ×ÏÑçSÍÌÑ). This is exactly like raw rice cooked in a vessel containing water and rice. This raw rice is cooked due to fire placed below vessel (SÍæËØæ×æðÎÙæØæÕéÌ‡ÇéUÜ×� ).

6. Annavaha srotas and its mulasthana

Charaka-Samhita in Vimanasthana states the mulasthana of annavaha srotas as:

vUuogkuka lzksrlka vkek”k;ks ewya okea p ik”oZa pA

p- fo- 5

Sushruta-Samhita in Sharirasthana states the mulasthana of annavaha srotas as:

vUuogs }s r;ksewZye~ vkek”k;% vUuokfgU;”p /keU;%A

lq- “kk- 9

7. Role of grahani and pittadhara kala

ÕÜ¢ ÌSØæÑ çÂžæ×ðßæ‚‹ØçÖÏæÙ×ÌÑ âæ ¥ç»AÙæðÂÕë¢çãUÌñ·¤Øæð»ÿæð×æ àæÚUèÚ¢U ßÌüØçÌÐ

¥.â¢.àææ.5

ÙæÖðL¤ÂçÚU âæ ãUKç»AÕÜæðÂSÌÖÕë¢çãUÌæÐ�¥Â`¢¤ ÏæÚUØˆØóæ¢ Â`¢¤ âëÁçÌ ÂæEüÌÑÐÐ ¿.ç¿. 15.57,58

áDïUè çÂžæÏÚUæÙæ× Â`¤æ×æàæØ×ŠØSÍæ, âæ ãUK‹ÌÚU»AðÚUçÏDïUæÙÌØæùù×æàæØæˆÂ`¤æàæØæð‹×é¹×óæÕÜðÙ çßÏæØü çÂžæÌðÁâæ àææðáØçÌ, Â¿çÌ, Â`¢¤ ¿ çß×é†¿çÌ, ÎæðáæçÏçDïUÌæ Ìé ÎæñÕüËØæÎæ××ðßÐ

ÌÌæð ¥âæñ ¥óæSØ »ýãU‡ææÌ÷ï ÂéÙÑ »ýãU‡æèâ¢™ææÐ ÕÜ¢ ÌSØæÑ çÂžæ×ðßæ‚‹ØçÖÏæÙ×ÌÑ âæ ¥ç»AÙæðÂÕë¢çãUÌñ·¤Øæð»ÿæð×æ àæÚUèÚ¢U ßÌüØçÌÐ

¥.â¢.àææ.5

The role of grahani is to retain the food till it is not completely digested whereas the role of pittadhara kala is to support this retention of indigested food to last extent and to do the additional work as shoshana, pachana, pakwa anna vimuchana

102


Chapter 13 Avasthapaka

1. Madhura, amla, katu avasthapaka

¥óæSØ ÖéQ¤×æ˜æSØ áÇþUâSØ ÂýÂæ·¤ÌÑÐ

×ÏéÚUælæÌï÷ ·¤È¤ô ÖæßæÌï÷ Èð¤ÙÖêÌ ©UÎèØüÌðH

¿. ç¿. 15.9

After food containing six Rasa is ingested (ÖéQ¤×æ˜æSØ), foamy secretion of Madhur Kapha takes place as a primary event in digestion.

×æÏéØæüÌ÷ï çÂç‘ÀUÜˆßæ“æ Âý€ÜðçÎˆßæžæÍñß ¿Ð

¥æ×æàæØð â¢ÖßçÌ o£ðc×æ ×ÏéÚUàæèÌÜÑÐÐ

âé.âê. 21.13

This ‘sweet’ (×ÏéÚ) and ‘cool’ (àæèÌÜ) Kapha keeps the food non irritant, in fluidly status and in viscous condition hence it is derived that first stage is Madhura stage, generating Kapha.

ÂÚ¢U Ìé Â‘Ø×æÙSØ çßÎ‚ÏSØæÜÖæßÌÑ� Ð

103


¥æàæØæ“Øß×æÙSØ çÂžæ×‘ÀU×éÎèØüÌðÐ

¿. ç¿. 15.10

After this, half digested food which is in the process of digestion is propagated downwards from Amashaya. Due to sourness of the food, Achcha-Pitta is secreted here.

Â`¤æàæØ¢ Ìé Âýæ#SØ àæôcØ×æ‡æSØ ßçqïUÙæÐ

ÂçÚUçÂç‡ÇUÌÂ`¤SØ ßæØéÑ SØæÌï÷ ·¤ÅéUÖæßÌÑÐ¿. ç¿. 15.11

When this digested food is reached to Pakwashaya, it is absorbed with the help of agni (àæôcØ×æ‡æSØ ßçqïUÙæ). Absorption gives digested food its shape of container (ÂçÚUçÂç‡ÇUÌÂ`¤). Due to Katu Rasa over here Vayu is generated here.

2. Vipaka and classification of vipaka

Vipaka in compendia:

a) Etymology and synonyms of Vipaka:

Âé¢ çß + Â¿ + Öæßð ·¤×üç‡æ ßæ ƒæ†æÐ Â¿Ù×÷ïÐ� ÂçÚU‡ææ×ÑÐ Îé»üçÌÑÐ SßæÎéÑÐ §çÌ ãðU×¿‹¼ýÐÐ

ÁæçÌÑÐ ¥æØéÑÐ Öæð»ÑÐ §çÌ ·é¤âé×æ¢ÁçÜÐÐ

Nirukti:

çßçàæCïU Âæ·¤Ñ çßÂæ·¤ÑÐ

¿.âê. 26

Specific, non altering digestion.

b) Definition of Vipaka:

çßÂæ·¤Ñ ·¤×üçÙDïUUØæÐ

¿.âê. 26.66

ÂçÚU‡ææ×Üÿæ‡ææð çßÂæ·¤ÑÐ

Vipaka is judged only by action of ingested matter on Dosha-Dhatu-Mala. Commentator adds that end results shown on body physiology are termed as Vipaka.

çßçàæCïUÑ ÁÚU‡æçÙDïUæ·¤æÜð ÚUâçßàæðáSØ Âæ·¤Ñ ÂýæÎéÖæüßÑ çßÂæ·¤ÑÐ

ÁæÆUÚðU‡æ ¥ç»AÙæ Øæð»æÎ÷ï ØÎ÷ï ©UÎðçÌ ÚUâæ‹ÌÚU×÷ïÐ

104


ÚUâæÙæ¢ ÂçÚU‡ææ×æ‹Ìð âÑ çßÂæ·¤Ñ §çÌ S×ëÌÑÐ

¥.N.âê. 9.30

When digestive fire comes in contact with food item, food shows variations from its original structure and taste. This is due to process of digestion on ingested food. Rasa variation in Avasthapaka is constant for any type of food. It is during digestion. After complete digestion, final stable absorbable products are produced. They are guessed by their actions on excretory products and actions on Dhatu. This final stable product is Vipaka.

Classification of vipaka

Sr.No. Vipaka Contributing factors (Charaka-Samhita)

Contributing factors (Sushrutaa-Samhita)

1 Madhura Madhura and Amla Rasa

Qualities of Pruthvi and Apa Mahabhuta

2 Amla Amla Rasa ..

3 Katu Tikta, Katu, Kashaya Rasa

Qualities of Teja, Akasha and Vayu Mahabhuta.

3. Separation of sara and kitta

â#çÖÎðüãUÏæÌæÚô ÏæÌßô çmçßÏ¢ ÂéÙÑÐ

ØÍæ ¹×ç»AçÖÑ Âæ·¢¤ Øæç‹Ì ç·¤^ïUÂýâæÎßÌï÷H 15H

ÚUâæ¼ýQ¢¤ ÌÌô ×æ¢â¢ ×æ¢âæ‹×ðÎSÌÌôùçSÍ ¿Ð

¥SÍÙô ×”ææ ÌÌÑ àæé·ý¢¤ àæé·ý¤æ¼AÖüÑ ÂýâæÎÁÑH 16H

ÚUâæÌï÷ SÌ‹Ø¢ ÌÌô ÚUQ¤×âëÁÑ ·¤‡ÇUÚUæÑ çâÚUæÑÐ

×æ¢âæmâæ ˆß¿Ñ áÅUï÷ ¿ ×ðÎâÑ FæØéâ¢ÖßÑH 17H

ç·¤^ïU×óæSØ çß‡×ê˜æ¢, ÚUâSØ Ìé ·¤È¤ôùâëÁÑÐ

çÂžæ¢, ×æ¢âSØ ¹×Üæ, ×ÜÑ SßðÎSÌé ×ðÎâÑH 18H

SØæçˆ·¤^ï¢U ·ð¤àæÜô×æSÍAô, ×…™æÑ FðãUôùçÿæçßÅUï÷ ˆß¿æ×ï÷Ð

ÂýâæÎç·¤^ïðU ÏæÌêÙæ¢ Âæ·¤æÎðß¢çßÏ‘ÀüUÌÑH 19H

105


Agni present in Dhatu is called Dhatwagni of that Dhatu. In all there are seven Dhatavah. Nutriments when reach srotas of Dhatu, agni in it digests nutriments and divide them into two portions. One portion, called ‘Sara’, nourishes Dhatu and Upadhatu of that srotas. Another potion, called ‘Kitta’, nourishes Mala of that srotas.

From Rasa generates Rakta. From Rakta Mamsa gets generated. From Mamsa is generated Meda. Asthi is generated from Meda. From Asthi, Majja is generated. SHukra gets generated from Majja. From SHukra Garbha is generated.

After chain of origination of Dhatu, Upadhatu generation is described. From Dhatu Rasa Upadhatu Stanya (breast milk) and menstrual flow (Rakta in this shloka) is originated. Kandara and sira are Upadhatu of Rakta from where they originate. From Mamsa Dhatu Vasa and six Twaća are borne. Meda gives rise to Snayu.

Mala are enlisted after Upadhatu in this shloka. Mala of food are feces and urine. Mala of Rasa is Kapha. Mala of Rakta is Pitta. Kha-mala arise from Mamsa. Mala of Meda is Sweda. From Asthi arise hair and body hair. From Majja arise unctuous part of skin, feces, and eyes.

In this way, from both portions, namely ‘Sara’ and ‘Kitta’, all body entities are nourished.

4. Absorption of sara

Â`¤æàæØ¢ Ìé Âýæ#SØ àæôcØ×æ‡æSØ ßçqïUÙæÐ

¿. ç¿. 15.11

When this digested food is reached to Pakwashaya, it is absorbed with the help of agni.

5. Genesis of dosha during aharapaka

Ìðáæ¢ ÚUâæÎèÙæ¢ ×ÜSÍêÜæ‡æéÖæ»çßàæðáð‡æ ç˜æçßÏÑ ÂçÚU‡ææ×æð ÖßçÌ, ÌlÍæ - ¥óææˆÂ‘Ø×æÙæçm‡×ê˜æ¢ ×ÜÑ âæÚUæð ÚUâÑ ÚUâæÎç»AÂ`¤æ‹×ÜÑ ·¤È¤Ñ, SÍêÜæð Öæ»æð ÚUâÑ, ¥‡æéææ»æð ÚUQ¢¤, ÚUQ¤æÎç»AÂ`¤æ‹×ÜÑ çÂžæ¢,� SÍêÜÖæ»¢ àææðç‡æÌ×÷ï ¥‡æéÖæ»SÌé ×æ¢âç×çÌ - -

âé.âê.14 ÇUËãU‡æÅUè·¤æ

Dalhana states three-way nourishment of every Dhatu. Digestion of nutrient fluid results in three portions. First portion is called ‘Mala’, second portion is called ‘Sthula’, and third portion is called ‘Anu’.

Hence after digestion food, generation of ‘Mala’ portion is in form of feces and urine. Generation of ‘Sthula’ portion is in form of Rasa. After digestion of Rasa, generation of ‘Mala’ portion is in form of Kapha. Generation of ‘Sthula’ portion is in form of Rasa. Generation of ‘Anu’ portion is in form of ‘Rakta’. After digestion of Rakta, generation of ‘Mala’ portion is in form of Pitta. Generation of ‘Sthula’ portion is in form of Rakta. Generation of ‘Anu’ portion is in form of Mamsa.

6. Definition of koshtha and characteristics

106


Etymology of word ‘Koshtha’ is as follows:

·¤æðcÆUÑ àæŽÎ·¤ËÂ¼ýé× -

Â¢é. ·é¤á Õ÷ï çÙc·¤áðü + ©Uçá·é¤çá»çÌ»çÌØSØÙ÷ïÐ� ©U‡ææ¢Ð 2Ð 4Ð §çÌ ÍÙ÷ïÐ ·é¤L¤ÜÑÐ ØÍæ ×ãUæÖæÚUÌðÐ 2Ð5Ð68

ßæ¿SÂˆØ×÷ï -

·é¤á÷ï ØÌ÷ïÐ »ëãU×ŠØð ©UÎÚU×ŠØð Ïæ‹ØçÎSÍæÂ‡æð ·é¤âéÜð ¿Ð ·¤ÆUèÐ

Sushruta-Samhita states that entire abdomen should be considered as Koshtha.

âßü×éÎÚU×÷ïÐ

âé.©U. 42.80

Sushrutaa-Samhita considers entire abdominal cavity is ‘Koshtha’.

Definition of Koshtha:

·¤æðcÆUÑ àæŽÎ·¤ËÂ¼ýé× -

Â¢é. ·é¤á Õ÷ï çÙc·¤áðü + ©Uçá·é¤çá»çÌ»çÌØSØÙ÷ïÐ� ©U‡ææ¢Ð 2Ð 4Ð §çÌ ÍÙ÷ïÐ ·é¤L¤ÜÑÐ ØÍæ ×ãUæÖæÚUÌðÐ 2Ð5Ð68

ßæ¿SÂˆØ×÷ï -

·é¤á÷ï ØÌ÷ïÐ »ëãU×ŠØð ©UÎÚU×ŠØð Ïæ‹ØçÎSÍæÂ‡æð ·é¤âéÜð ¿Ð ·¤ÆUèÐ

·¤æðDïU àæŽÎðÙæ˜æ ¥æãUæÚUÂæ·¤æÏæÚUæð ÚUâ×ê˜æÂéÚUèáæÏæÚUæð »ýãU‡ØçÖÏæÙÑÐ

»Øè Ð âé.çÙ. 7.6,9

·¤æðDïUæXæçÙ

ÙæçÖNUÎØæçÎ Â†¿ÎàæçßÏ×÷ï, ÌæçÙ ¿ ÙæçÖNUÎØ¢ €Üæð× Ø·ë¤Ì÷ï ŒÜèãUæ ßëP¤æñ ÕçSÌÑ ÂéÚUèáæÏæÙ×æ×æàæØÑ Â`¤æàæØÑ ©UžæÚU»éÎ×ÏÚU»éÎ×¢ ÿæé¼ýæ‹˜æ¢ SÍêÜæ‹˜æ¢ ßÂæßãUÙ¢ ¿Ð

¿.àææ.7.10

In this reference commentator Gayi states that digestive organ ‘Grahani’, which is place for Rasa, urine and stool should be considered for word ‘Koshtha’.

·¤æðD UÑ ·ýê¤ÚUæð ×ëÎé×ŠØæð ×ŠØÑ SØæžæñÑ â×ñÚUçÂÐ

¥.NU.âê. 1.9

107


Four types of ‘Koshtha’ is observed. They are – ‘Krura’, ‘Mrudu’, ‘Sama’, and ‘Madhya’.

Ì˜æ ·ýê¤ÚUæð ÕãéUßæÌo£ðc×æ ÎéçßüÚðU‘ØSÌ˜æ Ìèÿ‡æ»é‡ææðÂðÌæ ×æ˜ææðÂØæð…Øæ Ð ×ëÎéÕüãéUçÂžæØéQ¤Ñ â ÿæèÚðU‡ææçÂ çßÚUè‘ØÌð, Ì˜æ ×ëmè ×æ˜ææ Øæð…ØæÐ ×ŠØÑ â×ÎæðáØéQ¤Ñ â °ß âæÏæÚU‡æ §ˆØé‘ØÌð, Ì˜æ çßÚðU¿ÌæÍZ ×ŠØ×æ ×æ˜ææÐ

âé.ç¿. 33.21

Sushruta-Samhita advises to prescribe heavy or strong purgative in case of ‘Krura’ Koshtha, as more amount Vata and Kapha Dosha exist. Whereas Koshtha where more amount of Pitta exists, it is ‘Mrudu’ and purgates with milk also. In such case very small dose of mild purgative suffices. In case of ‘Sama’ or ‘Madhya’ Koshtha average medium dose with moderate purgative is prescribed.

ØÍæ·ý¤×¢ ·ýê¤ÚUæð ×ëÎé×üŠØæð ×ŠØÜÿæ‡æÑ ·¤æðDïUæð ÖßçÌÐ ßæÌæðˆ·¤áðü‡æ ·ýê¤ÚUÑÐ çÂˆˆæðˆ·¤áðü‡æ ×ëÎéÑÐ ·¤Âæðˆ·¤áðü‡æ ×ŠØÑÐ â×ñÑ ÂéÙÚðUÌñãUæü‹Øéˆ·¤áüßçÁüÌñ×üŠØ °ß ·¤æðDïUÑÐ ¥L¤‡æÎˆˆæ

LFkkukU;kfXuiDokuka ew=L; #f/kjL; pA

ânq.Mwd%QqIQql”p dks’B bR;fHkf/k;rsAA

âé.ç¿. 2.12

Since Sushruta-Samhita considers thoraco-abdominal cavity, he states that stomach, agni, large intestine, urine, blood, appendix, lungs etc organs are located in this cavity.

·¤æðD ïUÑ ÂéÙL¤‘ØÌð ×ãUædæðÌÑ àæÚUèÚU×ŠØ¢ ×ãUæçÙ×A×æ×Â`¤æàæØpðçÌ ÂØæüØàæŽÎñSÌ‹˜æð, â ÚUæð»×æ»ü ¥æØ‹ÌÚUÑÐ �

¿.âê. 11.48

Mahasrota is GI tract. This compendium suggested three routes of invasion of diseases in the body. Their names are – outer route (ÕæãUK×æ»ü), middle route (×ŠØ×æ»ü), and inner route (¥æØ‹ÌÚU ÚUæð»×æ»ü� ). GI tract is inner route of invasion of diseases.

Chapter 14 Agni

108


1. Definitions of agni

¥ç»A - Âé¢

¥¢»çÌ ª¤ŠßZ »‘ÀUçÌ ¥ç» - çÙÙÜæðÂÑÐ

¥»Aæñ SßÙæ×Âýçâfð ÌðÁæðÖðÎðÐ.... àæŽÎSÌæð××ãUæçÙçŠæ

àææÚUèÚUÖæß ..... ¥æØéßðüÎèØ àæŽÎ·¤æðá (ßð‡æè×æÏßàææS˜æè â¢ÂæçÎÌ)

ÁæÆUÚUæç»AÑ ... ¿.ç¿. 15.3

Âýæ‡æçßàæðáÑ .... âé.àææ. 4.3

ÎðßÌæ ... ¿.ç¿. 3.82

ßæ¿æðùçÏÎñßÌ×÷ïÐ âé.àææ. 1.7

âˆßÚUÁæðÕãéUÜ¢ ×ãUæÖêÌ¢ ÌðÁÑÐ âé.àææ. 1.20

2. Importance of agni

Life span, complexion, strength, health, enthusiasm, corpulence, luster, immunity, energy, heat processes and vital breath all these dependent on body fire. One dies if this fire is extinguished, live s long free from diseases if it is functioning properly. Get ill if it is deranged, hence Agni (digestive fire) is the root cause of all.

3. Synonyms of agni

1. (ßñEæÙÚ) Fire

2. (ßqè) Fire, Digestive faculty

3. (ßèçÌãUæð˜æ) A sacrifice, An offering

4. (Âæß·¤) fire, god of fire, digestive power, for whom nothing is sufficient

5. (¥ÙÜ) fire

6. (ßæØéâ¹) friend of Vayu

7. (çàæ¹æßæÙ) having process

8. (çãUÚU‡ØÚðUÌæ) fire, sun, god SHiva

9. (ÎãUÙ) fire burning, combustive in nature

10. (àæéç¿) clean, pure, white, bright, pious, purified, honest, faithful, the hot season, venous.

109


4. Classification of agni

In all 13 types of Agni are found in body.

They are, seven Dhatwagni, five Bhutagni and one Paćakagni.

5. Locations, Properties and functions jatharagni, dhatwagni and bhutagni

Jatharagni:

·¤æØæç»AÑ ·¤æØæçÙßüÌü·¤Ñ ¥ç»AÑ ÁæÆUÚU×÷ï ÁæÆUÚUæç»AÑÐ

¿.âê. 6.22

Agni that accomplishes (çÙßüÌü·¤Ñ) body requirements is called ‘Kayagni’, or ‘Jatharagni’, which stays in ‘Jathara’, or stomach.

ÁæÆUÚUæç»AÑ ÁÆUÚðUùóæSØ ÂQ¤æ, ÁæÆUÚUæð Ö»ßæÙèEÚUæðùóæSØ Âæ¿·¤æð ÚUâæÙæÎÎæÙÑ âæñÿØæÎ÷ï� çßßðQé¢¤ Ùñß àæ€ØÌðÐ

âé.âê. 35.27

Jatharagni digests food in stomach, it is like God, who analyses Rasa and other things and due to minute structure is not perceivable.

Jatharagni, Paćakagni, or Pachaka Pitta is synonym of each other since their function is same, that is, digestion of food.

Ì“æ ¥ÎëCïUãðUÌé·ð¤Ù çßàæðáð‡æ Â`¤æ×æàæØ×ŠØSÍ¢ çÂžæ¢ ¿ÌéçßüÏ×÷ï ¥óæÂæÙ¢ Â¿çÌ, çßßð¿ØçÌ ¿ ÎæðáÚUâ×ê˜æÂéÚUèáæç‡æÐ Ì˜æS‰æ¢ ¿ ¥æˆ×àæ€ˆØæ àæðáæ‡ææ¢ çÂžæSÍæÙæÙæ´ ¥Ùé»ýã¢U ·¤ÚUæðçÌ, ÌçS×Ù÷ï çÂžæð Âæ¿·¤æðùç»AçÚUçÌ â¢™ææÐ

âé.âê. 21.10

Pitta, which stays between ‘Amashaya’ and ‘Pakwashaya’ is titles as ‘Pachaka’. It digests food taken in either of four ways of ingestions, digests it, divides useful and wasteful part of digested food, nourishes all remaining Pitta types of body is called as ‘Pachaka’.

çÂžæ¢ Â¢¿æˆ×·¢¤ Ì˜æ ÂB¤æ×æàæØ×ŠØ»×÷ïÐ

Â¢¿ÖêÌæˆ×·ð¤ùçÂ ØžæñÁâ»é‡ææðÎØæÌ÷ïÐÐ

ˆØQ¤¼ýßˆß¢ Âæ·¤æçÎ·¤×ü‡ææùÙÜàæçŽÎÌ×÷ïÐ

Â¿ˆØóæ¢ çßÖÁÌð âæÚUç·¤^æñ ÂëÍ·÷¤ï ÌÍæÐÐ

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110


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Out of five types of Pitta, the one which stays between ‘Amashaya’ and ‘Pakwashaya’ is titles as ‘Pachaka’. In spite of structurally constructed by all Panchamahabhuta, this Pitta, is predominantly taijas. It digests food hence named as ‘Pachaka’. It divides digested food into two portions. One portion is called ‘Sara’, which actually nourishes concerned Dhatu and Upadhatu etc. other portion, which is not used is called ‘Kitta’ portion. Pachaka Pitta, due to its strength, obliges all other types of Pitta by nourishing them.

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Dhatwagni:

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ÎðãUÏæÌæÚU §çÌ çßàæðáð‡æ ÎðãUÏæÚU·¤æÑÐ çmçßÏç×çÌ çmÂý·¤æÚ¢U Âæ·¤×÷ïÐ ÌÎðß Âý·¤æÚUmØ×æãU - ç·¤Å÷UïÅUÂýâæÎßçÎçÌ, ... ÂéÙÑ §çÌ ÁæÆUÚUæç»AÂæ·¤æÙ‹ÌÚU×÷ïÐ

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Seven Dhatavah contain their own agni in them. This agni once more digests already digested food products into two portions. One portion is called ‘Sara’, which actually nourishes concerned Dhatu and other portion, not useful for that concerned Dhatu, is ‘Kitta’ portion.

Bhautikagni:

ØÍæSß¢ Sß¢ ¿ Âéc‡æç‹Ì ÎðãðU ¼ýÃØ»é‡ææÑ ÂëÍ·ï÷¤Ð

ÂæçÍüßæÑ ÂæçÍüßæÙðß àæðáæÑ àæðáæ¢p ·ë¤ˆFàæ

In this process no new matter is created. Already existing body entities are nourished – due to digestion of ‘Bhautikagni’. Ingested food even if digested by jatharagni is like a foreign body to mucosa of gastro-intestinal tract. It needs one more transformation to get absorbed, and this is job of ‘Bhautikagni’.

111

shlokartha kriya sharira 1

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