HomeAshtanga samgraha

Ashtanga samgraha

AYUSHKAMIYA ADHYAYA - Desire for longevity

AYUSHKAMIYA ADHYAYA – Desire for longevity – Ashtanga samgraha 1

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SISYOPANAYANIYA ADHYAYA - Initiation of the student

SISYOPANAYANIYA ADHYAYA – Initiation of the student – Ashtanga Samgraha 2

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DINACHARYA ADHYAYA - Daily regimen according to Ayurveda

DINACHARYA ADHYAYA – Daily regimen according to Ayurveda – A.S.S.3

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RITUCHARYA ADHYAYA - Seasonal Regimen

RITUCHARYA ADHYAYA – Seasonal Regimen – Ashtanga Samgraha 4

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ROGANUTPADANIYA ADHYAYA Prevention of Diseases

ROGANUTPADANIYA ADHYAYA – Prevention of Diseases – A.S.S-5

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DRAVADRAVYA VIJNANIYA ADHYAYA - Knowledge of liquid substances

DRAVADRAVYA VIJNANIYA ADHYAYA – Knowledge of liquid substances – A.S.S Chapter 6

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ANNASVARUPA VIJNANIYA ADHYAYA - Nature of food materials - A.S.S Chapter 7

ANNASVARUPA VIJNANIYA ADHYAYA – Nature of food materials – A.S.S Chapter 7

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annaraksa-vidhi-adhyaya-protection-of-foods-a-s-s-chapter-8

ANNARAKSA VIDHI ADHYAYA – Protection of foods – A.S.S Chapter 8

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We will now expound the chapter known as Annapana Vidhi - regimen of taking foods and drinks-; thus said Atreya and other great sages.

VIRUDDHANNA VIJNAIYA ADHYAYA – Incompatible foods – A.S.S Chapter 9

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ANNAPANA VIDHI ADHYAYA - Regimen of foods and drinks

ANNAPANA VIDHI ADHYAYA – Regimen of foods and drinks – A.S.S Chapter 10

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MATRASITIYA ADHYAYA - Quantity of food

MATRASITIYA ADHYAYA – Quantity of food – A.S.S Chapter 11

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DVIVIDHAUSHADHA VIJNANIYA ADHYAYA - Two kinds of treatment

DVIVIDHAUSHADHA VIJNANIYA ADHYAYA – Two kinds of treatment – A.S.S chapter 13

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AGRYASANGRAHANIYA ADHYAYA - Collection of the best

AGRYASANGRAHANIYA ADHYAYA – Collection of the best – A.S.S Chapter 13

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SODHANADIGANA SANGRAHA ADHYAYA - Collection/group of purificatory drugs

SODHANADIGANA SANGRAHA ADHYAYA – Collection/group of purificatory drugs – A.S.S Chapter 14

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MAHAKASHAYASANGRAHA ADHYAYA - A larger collection of efficacious recipes

MAHAKASHAYASANGRAHA ADHYAYA – A larger collection of efficacious recipes – A.S.S Chapter 15

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VIVIDHA DRAVYA GANA SANGRAHA ADHYAYA - 25 Different groups of drugs

VIVIDHA DRAVYA GANA SANGRAHA ADHYAYA – 25 Different groups of drugs – A.S.S Chapter 16

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DRAVYADI VIJNANIYA ADHYAYA - Knowledge of substances

DRAVYADI VIJNANIYA ADHYAYA – Knowledge of substances – A.S.S Chapter 17

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RASABHEDIYA ADHYAYA - Differentiation of tastes

RASABHEDIYA ADHYAYA – Differentiation of tastes – A.S.S Chapter 18

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DOSHADI VIJNANIYA ADHYAYA - Knowledge of Doshas

DOSHADI VIJNANIYA ADHYAYA – Knowledge of Doshas – A.S.S Chapter 19

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DOSHABHEDIYA ADHYAYA - Types of Doshas

DOSHABHEDIYA ADHYAYA – Types of Doshas – A.S.S Chapter 20

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DOSHOPAKRAMANIYA ADHYAYA - Treatment of dosha - A.S.S Chapter 21

DOSHOPAKRAMANIYA ADHYAYA – Treatment of dosha – A.S.S Chapter 21

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ROGABHEDIYA ADHYAYA -Classification of diseases

ROGABHEDIYA ADHYAYA -Classification of diseases – A.S.S Chapter 22

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BHESHAJAVACHRANIYA ADHYAYA -Pre-requisites of Treatment

BHESHAJAVACHRANIYA ADHYAYA -Pre-requisites of Treatment – A.S.S Chapter 23

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DVIVIDHOPAKRAMANIYA ADHYAYA - Two kinds of treatments

DVIVIDHOPAKRAMANIYA ADHYAYA – Two kinds of treatments – A.S.S Chapter 24

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SNEHAVIDHI ADHYAYA - Oleation therapy

SNEHAVIDHI ADHYAYA – Oleation therapy – A.S.S Chapter 25

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SVEDA VIDHI ADHYAYA SWEDANA - Sudation therapy

SVEDA VIDHI ADHYAYA SWEDANA – Sudation therapy – A.S.S Chapter 26

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VAMANA VIRECHANA VIDHI ADHYAYA - Emesis and purgation therapies - A.S.S Chapter 27

VAMANA VIRECHANA VIDHI ADHYAYA – Emesis and purgation therapies – A.S.S Chapter 27

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BASTIVIDHI ADHYAYA - Enema therapy - A.S.S Chapter 28

BASTIVIDHI ADHYAYA – Enema therapy – A.S.S Chapter 28

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NASYAVIDHI ADHYAYA - Nasal medication

NASYAVIDHI ADHYAYA – Nasal medication – A.S.S Chapter 29

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Dhumapana prayojana – usefulness of inhalation of smoke,Dhuma Prakara – Types of Inhalation of smoke,Dhuma Ayogya – persons unsuitable for inhalation,Dhuma kala – time of administration,Dhuma netra – smoke pipe,Dhumapana vidhi – procedure of inhalation

DHUMAPANA VIDHI ADHYAYA – Inhalation of smoke – A.S.S Chapter 30

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GANDUSHADI VIDHI ADHYAYA - Mouth gargle

GANDUSHADI VIDHI ADHYAYA – Mouth gargle – A.S.S – Chapter 31

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ASCHYOTANA - ANJANA VIDHI ADHYAYA - Therapies for the eye

ASCHYOTANA – ANJANA VIDHI ADHYAYA – Therapies for the eye – A.S.S – Chapter 32

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TARPANA-PUTAPAKA VIDHI ADHYAYA - Eye Therapies- A.S.S chapter 33

TARPANA-PUTAPAKA VIDHI ADHYAYA – Eye Therapies – A.S.S – Chapter 33

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YANTRA-SASTRA VIDHI ADHYAYA - Instruments and appliances

YANTRA-SASTRA VIDHI ADHYAYA – Instruments and appliances – A.S.S Chapter 34

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JALAUKA VIDHI ADHYAYA - Application of Leeches

JALAUKA VIDHI ADHYAYA – Application of Leeches – A.S.S Chapter 35

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SIRAVYADHA VIDHI ADHYAYA - Venesection

Discover Siravyadha Vidhi Adhyaya: The Art of Venesection in Ashtanga Sangraha Sutrasthana Chapter 36

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Shalyaharana Vidhi Adhyaya: Methods of Removal of Foreign Bodies - Ashtanga Sangraha Sutrasthana Chapter 37

Shalyaharana Vidhi Adhyaya: Methods of Removal of Foreign Bodies – Ashtanga Sangraha Sutrasthana Chapter 37

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Shastra Karma Vidhi Adhyaya - Exploring Surgical Procedures - Ashtanga Sangraha Chapter 38

Shastra Karma Vidhi Adhyaya – Exploring Surgical Procedures – Ashtanga Sangraha Chapter 38

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KSHARAPAKA VIDHI ADHYAYA - Preparation of caustic alkali - Ashtanga Sangraha Chapter 39

KSHARAPAKA VIDHI ADHYAYA – Preparation of caustic alkali – Ashtanga Sangraha Chapter 39

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AGNIKARMA VIDHI ADHYAYA – Fire cautery therapy – Ashtanga sangraha Chapter 40

AGNIKARMA VIDHI ADHYAYA – Fire cautery therapy – Ashtanga sangraha Chapter 40

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PUTRAKAMIYA - Pumsavana Karma - Desire for getting male child a son- Ashtanga sangraha Sharira Sthana Chapter 1

PUTRAKAMIYA – Pumsavana Karma – Desire for getting male child a son- Ashtanga sangraha Sharira Sthana Chapter 1

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GARBHAVAKRANTI SHARIRA - Formation of the foetus - Ashtanga sangraha sharira sthana chapter 2

GARBHAVAKRANTI SHARIRA – Formation of the foetus – Ashtanga Sangraha Sharira sthana Chapter 2

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GARBHOPACHARANIYA - Care of the pregnant woman - Ashtanga Sangraha Sharira sthana Chapter 3

GARBHOPACHARANIYA – Care of the pregnant woman – Ashtanga Sangraha Sharira sthana Chapter 3

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GARBHA VYAPAT - Disorders of pregnancy - Ashtanga Sangraha Sharira sthana chapter 4

GARBHA VYAPAT – Disorders of pregnancy – Ashtanga Sangraha Sharira sthana chapter 4

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Ashtana Sangraha Sharira sthana chapter 5 called Angavibhaga shariram - human body and its divisions. अथातोऽङ्गविभाग शारीरं व्याख्यास्यामः । इति ह स्माहुरात्रेयादयो महर्षयः ॥१॥ Anga pratyanga सकलमपि शरीरमङ्गमित्युच्यते । तत्र पुनः षडङ्गं शिरोन्तराधिद्वौ बाहू सक्थिनी च। नेत्रनाभिपाणिपादादीनि त्वस्य प्रत्यङ्गानि ॥२॥ The body as a whole is known as Anga, again ithas six angas (major parts) - the head, the trunk, two arms and two legs; eyes, umbilicus, hands, feet and others are the pratyangas (minor parts). (2) Pancha bhautikam shariram महागुणमयेभ्यश्च खपवनतेजोजलभूम्याखेभ्यो महाभूतेभ्यश्चेतनाधिष्ठितेभ्योऽभिनिर्वृत्तिरङ्गस्य ॥३॥ The body is composed of (born out of) the Mahagunas (satva, rajas and tamas), the Mahabhutas known as kha (akasha), pavana (vayu), tejas (agni) jala (ap) and bhumi (prthvi) and combined also with chetana. ( 3 ) Notes : Akasha, vayu, tejas, ap and prthvi are known as panchamahabhutas - the five primordial elements, from which the entire universe is made. Satva, rajas and tamas are the three mahagunas or primary qualities, they are present in vary portions in all the things of the universe; chetana means Atma or the Soul - which is the cause of all activity (life or living). भूतानामेव च दृष्टादृष्टविविधकर्मवशादनेकरूपात्सन्निवेशविशेषादाकृतिप्रमाणस्नेहदीप्तिस्वरादीनां सारूप्यमसारूप्यं वा सूक्ष्मस्थूलतारतम्यभेदभिन्नमतिबहुप्रकारं निष्पद्यते ॥४॥ Though arising out of the bhutas (five elements) only, by the effect of different kinds of actions - seen and unseen - and combination of things of different nature, there occurs a multitude of human beings having similarity or dissimilarity of shape, size, compactness, complexion, voice, etc of the body, in different degrees of combinations - subtle and gross - in varying proportions. (4) Notes: All things of the universe are composed of the panchabhutas only combining in different proportions, so also the human body. The multitude of human features (mental and physical characteristics) are ascribed to the proportion of different bhutas, each of different nature and also to the effect of actions of the present life (seen) and of the past lives (unseen). तत्र सत्त्वबहुलमाकाशम् । रजोबहुलो वायुः । उभयबहुलोऽग्निः । सत्त्वतमोबहुलमम्बु । तमोबहुला भूः । तेषामप्रतिघातश्चलत्वमौष्ण्यं द्रवता काठिन्यमिति क्रमाल्लिङ्गानि । विशेषतश्च श्रोत्रादिष्विन्द्रियेष्ववस्थानम् । शब्दस्पर्शरूपरसगन्धैरेकैकप्रवृद्धैरन्वयः ॥५॥ Akasha (space) is preponderant with satva, Vayu with rajas, Agni ( tejas) with both these; Ambu (ap) with satva and tamas; Bhu ( prithvi) with tamas. Non-hinderance, (resistence - free), movement (motion), heat, liquidity, and hardness – are their ( bh atas) specific charectorestics respectively; their (seats) are especially the sense organs like the ears etc; sound, touch, sight, taste and smell are to be attributed to each of these respectively in the increasing order. (5) Notes: Ears, the organs of hearing are the dwelling place, especially of akasha, skin - the organ of touch is that of vayu; eyes - the organs of sight is of Tejas; tongue - the organ of taste is of ap; nose the organ of smell is of Prithvi; sound-touch-sight-taste and smell are also the features of each of the bhutas respectively, commencing with akasha. But during their combination, the features also combine together, resulting in the presence of more features (properties) than one, in the mahabhutas, such as akasha has only one property the sound, Vayu has two properties sound and touch; Tejas has three - sound, touch and sight, ap has four-sound, touch, sight and taste; prithvi has all the five-sound, touch, sight, taste and smell. तत्राकाशजानि श्रोत्रं शब्दः सर्वस्त्रोतांसि विविक्तता च । वायवीयानि स्पर्शनं स्पर्श प्रश्वासोच्छ्वासादिपरिस्पन्दनानि लाघवं च । आग्नेयानि दर्शनं रूपं पित्तमूष्मा पक्तिः सन्तापा मेधा वर्णो भास्तेजः शौर्यं च । आम्भसानि रसनं रस: स्वेदक्लेदसारसासृकशुक्रमूत्रादिद्रवसमूहः शैत्यं स्नेहश्च । पार्थिवानि घ्राणं गन्धः केशनखास्थ्यादिमूर्तसमूहो धैर्यं स्थैर्यं च ॥६॥ 1 The ears, sound, all the channels and vachant places of the body are born from akasha; the skin, touch, inspiration and expiration and such other movements and weightlessness are born from vayu, Eyes, sight, pitta, heat (body temperature ), digestion (of food), feeling of heat ( exhaustion), intellect, colour, complexion, valour and bravery are from agni (Tejas); The tongue, taste, sweat (moisture), muscle-fat. plasma (and lymph) blood, semen, urine and such other body fluids, coldness and unctuousness are from ap; The nose, smell, hairs, nails, bones and other solid substances, courage and stability are from Prithvi bhutas. ( 6 ) Matruja bhava - maternal organs तेषु मातृजानि मृदूनि त्वग्रक्तमांसमेदोमज्जनाभिहृदयामाशयगर्भाशययकृत्प्लीहाक्लोमान्त्रगुदादीनि ॥७॥ Among them (organs of the body), those which are soft such as the skin, blood, muscles, fat, marrow, umbilicus, heart, stomach, uterus, liver, spleen, kloma (pancreas), intestines, rectum and others are maternal (in origin). (7) Pitrujabhava paternal organs पितृजानि स्थिराणि केशनखास्थिशुक्रसिरास्त्राय्वादीनि ॥८॥ Those which are stable (hard) such as the hairs, nails, bones, semen, veins (arteries included) tendons and others are paternal ( in origin). ( 8 ) Atmajabhava - spiritual aspects आत्मजानि नानायोनिषूत्पत्तिर्मनश्चेतनेन्द्रियाणि प्राणापानौ धारणमाकृतिस्वरवर्णविशेषाः कामक्रोधलोभभयहर्षधर्माधर्मशीलतास्मृतिबुद्धीच्छाद्वेषप्रयत्नाहङ्कारसुखदुःखायुरात्मज्ञानानि च ॥९॥ Birth in different species of living beings, the mind, consciousnes, sense organs ( faculties), inspiration and expiration, supporting (sustaining) the body, differences in appearance, voice, and colour, lust, anger, greed, fear, happiness, indulgence in either right or wrong activities, memory, intelligence, desire, hatred, endeavour, self-assertion, happy life, unhappy life, and knowledge of the self (soul) are all born from (due to) atma (soul). (9) Satmyaja bhava - aspects born from habit सात्म्यजान्यायुरारोग्यमनालस्यलोलुपत्वमिन्द्रियप्रसादस्वरवर्णीजः सम्पत्प्रशस्तता प्रहर्षभूयस्त्वं मेधाबलं च ॥ १०॥ Life-span, health, enthusiasm, non-attachment, clarity of sense perceptions, excellence of voice, colour, ojas ( endurance, capacity etc) abundance of joy, ingenity and strength - are all born from (due to) satmya (habit/accustomisation with regard to foods and activities). (10) Rasaja bhava - aspects of food रसजानि कृत्स्त्रस्य देहस्य सम्भवो वृत्तिर्वृद्धिस्तृप्तिरलौल्यं पुष्टिरुत्साहश्च ॥११॥ Origin of all the parts of the body and their development (inside the womb), growth (after birth), contentment, ( satisfaction) non-attachment, nourishment (of tissues), and enthusiasm - are all due to rasa (essence of food). (11) Satvadiguna bhava - aspects of the three mahagunas शुद्धसत्त्वजानि शौचमास्तिकत्वं कृतज्ञता दाक्षिण्यं व्यवसाय: शौर्यं गाम्भीर्यं बुद्धिर्मेधा स्मृतिः शुक्लवर्त्मरुचिर्भक्तिरभिषङ्गाभावस्तमोगुणविपर्ययश्च ॥१२॥ Cleanliness, aesthetic sense, gratitude, obliging attitude, persuation, bravery, dignified behaviour, intellect, ingeniety, memory, following the right path, desire in good deeds, devotion, absence of attachment (to desires ) and presence of qualities opposite of tamoguna – are all born from (due to) pure Satva guna. (12) राजसानि दुरुपचारताऽनार्यं शौर्यं मात्सर्यममितभाषित्वमहङ्कारो लोलुपत्वं दम्भो मानः क्रोधो हर्षः कामश्च ॥१३॥ Treating others badly, uncivilised bravery, jealosy, talkativeness, egoism (pride), attachment to desire, selfishness, anger, joy and sexual desire - are all born from (due to) Rajo guna. (13) तामसान्यज्ञानं विषादः प्रमादो निद्रालस्यं क्षुत्तृष्णा शोको मात्सर्य विप्रतिपत्तिः परातिसन्धानं सत्त्वगुणवैपरीत्यं च ॥१४॥ Ignorance, despondency ( despair, dejection), carelessness, sleep, lazyness, hunger, thirst, grief, jealosy, hating others, hindering the activities of others and presence of qualities opposite of satvaguna are all born from (due to) Tamo guna. (14) तत्र सत्त्वं मनस्तस्योपप्लवो रजस्तमश्चेत्येवं भूतात्मकं देहमाहुः ॥१५॥ Satva is Manas (mind); rajas and tamas are its blemishes. In this way, the human body is said to be composed of Bhutas (panchamahabhutas) only. (15) Sharir avayavah - parts of the body तस्य पुनः प्रविभागः । त्वचः कला दोषा धातवो मला बुद्धीन्द्रियाणि तदधिष्ठितानि कर्मेन्द्रियाण्यतीन्द्रियमाशयाः प्राणायतनानिकण्डराजालानि कूर्चारज्जवस्सीवन्योऽस्थिसङ्घाताः सीमन्ता अस्थीन्यस्थिसन्धयः स्नायूनि पेश्यस्सिराधमन्यस्त्रोतांस्यूष्माणोमर्माणि केशश्मश्रुलोमानि प्रकृतिविकृतिभेदाश्च ॥१६॥ Further on, its subdivisions are the tvacha (skin), kala (membranes ) doshas, dhatus, malas, buddindriya (sense-organs) and their dwellings; karmendriya (motor organs); those (parts, organs) which are beyond sensory perceptions, i.e. manas (mind); asaya (hollow organs, viscera), pranayatana (organs supporting life, places where life resides), kandara (tendons), jala (networks), kurcha (brush-like tendons) rajju (binding ropes), sivani (sutures), asthi sanghata (confluence of bones), simanta (furrows, raphae) asthi (bones), asthisandhi (body joints ) , snayu (tendons and probably nerve cords also), pesi (muscles), sira (veins), dhamani (arteries), srotas, ( channels, ducts, pores and such other openings). usma (body temperature), marma (vital spots), kesa (hairs of the head), smasru (mustaches), loma (hairs of the body) and different constitutions of the body both normal and abnormal. (16) Tvak - the skin तत्रासृजः पच्यमानस्य क्षीरस्येव सन्तानिकाः षट् त्वचो भवन्ति । त्वक्प्रसादाद्रक्तस्य प्रसादः तासामुदकधरा चाद्या | द्वितीयाऽसृग्धरा । तृतीया सिध्मकिलासाधिष्ठाना । चतुर्थी सर्वकुष्ठाधिष्ठाना । पञ्चमी पुनरलजीविद्रध्यधिष्ठाना । षष्ठी तु प्राणधरा यस्यां छिन्नायां ताम्यत्यन्धमिव च तमः प्रविशति यां चाधिष्ठायारूंषि जायन्ते पर्वसु कृष्णरक्तानि स्थूलमूलानि दुश्चिकित्स्यतमानि ॥ १७ ॥ During the process of cooking (processing) of the blood, the six layers of Tvak (skin) get formed just as a layer of cream forms on milk (when cooked); purity (brightness) of the skin is purity ( brightness) of the blood. Among these (layers of the skin) the first is udakadhara; the second is asrgdhara; the third is the seat (place of origin) of sidhma (mild dermatitis) and kilasa (leucoderma); the fourth is the seat of all varieties of kustha (leprosy); the fifth is of alaji (another skin disease) and vidradhi ( abscess); the sixth is the supporter of life, its crutting produces unconsciousness, blindness as though entering into deep darkness, and is the place of development arumsi (ulcers) of blackish-red, deep-rooted, on the bony joints which are very difficult to treat. (17) अन्येस त्वचो वदन्ति । तत्र प्रथमा भासिनी नाम या वर्णानामवभासिनी खादीनाञ्च पञ्चानां छायानां सा व्रीहेरष्टादशभागप्रमाणा | द्वितीया लोहिनी नाम षोडशभागप्रमाणा | तृतीया श्वेता नाम द्वादशभागप्रमाणा। चतुर्थी ताम्रा नामाष्टभागप्रमाणा। पञ्चमी वेदिनी नाम पञ्चभागप्रमाणा | षष्ठी रोहिणी नाम व्रीहिप्रमाणा | सप्तभी मांसधरा नाम श्रीहिद्वयप्रमाणा ॥१८॥ Others (authorities) say that skin are seven (layers); the first is called bhasini which expresses the colour and the five kind of shades of the five (bhutas), and one-eighteenth of (thickness) of a grain of rice; The second is lohini, which is one-sixteenth of size (of rice); The third is sveta is of one twelvth of the size; The fourth called tamra, is of oneeighth of the size, The fifth called vedini is of one-fifth of the size; The sixth calied rohini, is of equal size of rice, The seventh called mamsadhara is of twice the size of rice. Kala-membranes यस्तु धात्वाशयान्तरेषु क्लेदोऽवतिष्ठते स यथास्वमूष्मभिर्विपक्वः स्नायुश्लेष्मजरायुच्छन्नः काष्ठ इव सारो धातुसारशेषो रसशेषोल्पत्वात् कलासंज्ञः । ता धात्वाशयान्तरमर्यादा: सप्त कलाः ॥१९॥ The moisture that remains inside the spaces in the dhatus (tissues) gets cooked (processed) by the heat present in them ( tissues), forms into structure similar to those found in the wood (tree) and became covered with snayu (tendenous sheath), slesma (kapha), and jarayu (chorionic membrane). It is called as Kala, because it is formed from very little quantity of rasa, and essence of dhatus (tissues). These are seven and found inside the dhatus. ( 19 ) Notes Scholars differ in the identification of the structure called kala. It is variously identified as coverings, sheaths, aponeurosis, lining membranes, secreting membranes and so on. Majority opinion is of recognising it as secreting membranes. तासां प्रथमा मांसधरा नाम यस्यां मांसे सिरास्त्रायुधमनीस्त्रोतसां भूमाविव पङ्कोदकेन बिसमृणालानां प्रतानानि भवन्ति ॥२०॥ Among them, the first one is by name Mamsadhara, within which are spread the sira (veins), snayu (tendons), dhamani (arteries) and srotes (channels, tubes) just as the roots, shoots and creepers of lotus plant are spread in the ground full of silt. (20) द्वितीया रक्तधरा नाम मांसस्याभ्यन्तरतस्तस्यां शोणितं विशेषतश्च सिराप्लीहयकृत्सु भवति । मांसाच्च क्षतात् क्षतजं वृक्षादिव क्षीरिणः क्षीरं प्रवर्तते ॥ २१ ॥ The second is by name Raktadhara, which is present inside the muscle, especially in the veins, spleen and liver; and contains blood. When the muscles are cut, ksataja (blood) flows out from the wound just as milky sap when trees are cut. (21) तृतीया मेदोधरा नाम । मेदो हि तस्यामुदरेऽवस्थिषु च सरक्तं भवति । तदेव च शिरसि कपालप्रतिच्छन्नं मस्तिष्काख्यं मस्तुलुङ्गाख्यं च स्थूलास्थिषु च मज्जा । चतुर्थी श्लेष्मधरा नाम । तत्स्थेन हि श्लेष्मणा श्लेषिताः सर्वसन्धयो धृढा भवन्ति सोपाङ्गा इवाक्षाः । पञ्चमी पुरीषधरा नाम । सा ह्यत्रामपक्वाशयाश्रिता कोष्ठान्तेरुण्डुकस्थं मलं विभजति ॥२२॥ The third is by name Medodhara and it holds fat (adipose tissue); fat tissue is found especially in the abdomen and in small bones is mixed with blood (appears red); the same inside the head covered by the bones of the skull is known as mastiska and mastulunga, that present in the big bones is majja (marrow). The fourth is by name slesmadhara; slesma (kapha) staying within it lubricates all the bony joints and makes them strong just as the axle hone by lubricating with oil. The fifth is by the name Purisadhara; it is located inside the abdomen connected with the amasaya (stomach) and pakvasaya (the two intestines especially the large intestines); present in the unduka (caecum), it seperates the waste materials (faecal matter from the digested food). (22) षष्ठि पित्तधरा नाम पक्कामाशयमध्यस्था । सा ह्यन्तरग्नेरधिष्ठानतयामाशयात् पक्काशयोन्मुखमन्त्रं बलेन विधार्य पित्ततेजसा शोषयति पचति पक्कं च विमुञ्चति । दोषाधिष्ठिता तु दौर्बल्यादाममेव । ततोऽसावन्नस्य ग्रहणात् पुनर्ग्रहणीसंज्ञा | बलं च तस्याः पित्तमेवाग्न्याभिधानमतः साग्निनोपस्तब्धोपबृंहितैकयोगक्षेमा शरीरं वर्तयति ॥२३॥ The sixth is named as Pittadhara and is located in between the pakvasaya (intestines) and amasaya (stomach). Being the abode of internal fire (digestive activity), it withholds by force, the movement of food material passing from the amasaya (stomach) into the pakvasaya (intestines); digest the food by the heat of pitta, absorbs it and allows the digested food to move further; under the influence of decreased activity of the doshas present therein, it allows even undigested food to move further. Hence this is also known Grahani, in view of its (function of) with holding the food. Its strength is from pitta itself, known also as agni. Thus activated by this fire (like activity) it maintains the welfare of the body. (23) सप्तमी शुक्रधरा नाम द्व्यङ्गले दक्षिणे पार्श्वे बस्तिद्वारस्याधो मूत्रमार्गमाश्रिता सकलशरीरव्यापिनी शुक्रं प्रवर्तयति ॥२४॥ The seventh is known as sukradhara, is located on the right side, two angula (fingers breadth) away from the orifice of the urinary bladder, below; is connected with the urinary passage (urethra), and eliminates the semen present everywhere in the body. (24) Indriya - sensory and motor organs तेषां दोषा धातवो मलाश्च प्रागुदिताः । पञ्च बुद्धीन्द्रियाणि श्रोत्रं स्पर्शनं दर्शनं रसनं घ्राणं च । सभागतया क्रमाद्विषयाः शब्दस्पर्शरूपरसगन्धाः । पञ्चबुद्धीन्द्रियाधिष्ठानानि कर्णौ त्वगक्षिणी जिह्वा नासिके च ॥२५॥ Doshas, Dhatus and Malas have been described earlier. Sense organs are five such as - organs of sound, of touch, of sight of taste, and of smell; their objects are sound, touch, sight, taste and smell respectively; the dwelling places of the five sense organs are the ears, skin, eyes, tongue and nostrils respectively. (25) पञ्च कर्मेन्द्रियाणि वाक्पायूपस्थपाणिपादसंज्ञकानि । तान्यपि च वचनोत्सर्गहर्षादानगमनार्थानि ॥२६॥ The organs of function (motor organs) are five - such as the organs of speech, the anus, the penis, the hands, and the feet; their functions are speech, elimination (of faeces), pleasure ( ejection of semen ), holding things and locomotion (walking etc) respectively. (26) Manas - mind अतीन्द्रियं तु मनः सर्वार्थैरन्वयात् तद्योगेन पञ्चेन्द्रियाणामर्थप्रवृत्तेः बुद्धिकर्मेन्द्रियोभयात्मकत्वाच्च ॥२७॥ Manas (mind) is imperceptible (cannot be understood by the five sense organs), it perceives by correlation of the objects with their (respective sense organs), it initiates the intellect and the motor organs to do work; thus it (manas) is jnanendriya (sense organs) and karmendriya (motor organ) combined together. ( 27 ) Asaya - viscera सप्ताशयाः क्रमादसृक्कफामपित्तपक्ववायुमूत्राधाराः। स्त्रीणां पित्तपक्वाशययोर्मध्ये गर्भाशयोऽष्टमः । तेषु सप्तसु प्रतिबद्धानि कोष्ठाङ्गानि हृदययकृत्प्लीहफुफ्फुसोण्डुकवृक्कान्त्रादीनि । तत्र समानेनाध्मायमानस्य देहोष्मणा पच्यमानस्य शोणितस्याच्छतो जायते यकृत् प्लीहा च। रक्तफेनात् फुफ्फुसम् । रक्तकिट्टादुण्डुकः । रक्तमेदः प्रसादाद् वृक्कौ । रक्तमांसप्रसादादान्त्राणि । तानि सार्धत्रिव्यामानि पुंसाम् | त्रिव्यामानि स्त्रीणाम् । रक्तस्यानिलयोगात् कालीयम् । हृदयं पुनः श्लेष्मरक्तप्रसादात् सम्भवति पद्मकोशङ्काशं सुषिरमधोमुखम् । तद्विशेषेण चेतनायाः स्थानं सर्वभावानां च चेतनानुगतानाम् । तस्य वामपार्श्वे प्लीहा फुफ्फुसश्च दक्षिणतो यकृत् क्लोम च ॥ २८ ॥ Asayas (seat, abode, recepticle) are seven those of asrk (blood) kapha, ama (undigested food), pitta, pakva (fully digested food), vayu, and mutra (urine) and in women an eighth, the garbhasaya (uterus), located in between pittasaya. Connected to the seven asayas are the Kosthangas (viscera) such as the hrudaya (heart), Yakut (liver), pliha (spleen), puppusa (lung), unduka (caecum) vrukka (kidney), antra (intestines) and others. Yakrut (liver), pliha ( spleen), are formed from the finer portion of the blood, when it is being cooked by the dehosma (body heat) strengthened by samana (vata); puppusa (lung) gets formed out of the froth of blood; the unduka (caecum) from the residue ( waste matter) of rakta (blood); the two vrkka (kidneys) from the essence of raktameda (red fat, or red bone-marrow), the antras (two intestines) from the essence of rakta (blood) and mamsa (muscles). They (intestines) are of three and a half vyama in length in men and three vyama in women. Kaliya is produced from rakta (blood) associated with anila (vata); hridaya (heart ) gets formed from the finer portion of kapha and rakta (blood), it resembles a lotus bud, is hollow and faces downwards, it is especially the seat of chetana (soul) and also of all the attributes (properties and functions) connected with it. On its (heart) left side are located pliha ( spleen) and puppusa (lung) and on the right side the yakrut (liver) and kloma (pancreas). (28) Notes: Vyama is the length of two outstretched arms. The term Kaliya to denote a portion of the liver probably, is not seen in the samhitas of Charaka and Susruta. The identification of kloma is still a controversy. तथा कफरक्तवाहिनां स्रोतसां महाभूतानां च प्रसादादिन्द्रियाणि । तेष्वपि च नेत्रे श्लेष्मणः प्रसादाच्छुक्लमण्डलं तत् पितृजम् । असृजः कृष्णमण्डलं तन्मातृजम् । मध्ये दृष्टिमण्डलं तदुभयात्मकम् ॥२९॥ Indriyas (sense organs) are formed from (the essence of materials present in ) srotas (channels) which transport kapha and rakta and the mahabhutas. Among them ( sense organs) the suklamandala (white portion of the eye) is formed from the essence of slesma (kapha) and is paternal in origin, while the krishna mandala (black portion-cornea) is from asrk (blood) and is maternal in origin; the middle portion-the dristimandala ( pupil), is derived from both (paternal and maternal). ( 29 ) पक्ष्मवर्त्मशुक्लकृष्णदृष्ट्याख्यानि पञ्च मण्डलानि । तत्सन्धयश्चत्वारः । द्वौ चापाङ्गकनीनयोः इति ते षट् । षट् च पटलानि । द्वे वर्त्मनी बाह्यं चाश्रितमग्न्याम्भसी । द्वितीयं मांसं तृतीयं मेदश्चतुर्थमस्थि । तेषां बहलता दृष्टेः पञ्चमांशेन ॥ ३० ॥ The five mandala (region, territory) of the eyes are that of paksma (eye lashes ) vartma (lids) sukla (white / sclera) krsna (black / cornea ) and drsti (sight / pupil); their sandhi (joints) are four and two more, the apannga ( outer canthus) and kaninaka (inner canthus) thus they are six; patalas (membranes, coverings) are six; the two eyelids, which are external are seats of agni (fire) and ambha (water). The second is of muscle, the third is of fat, the fourth of bone; their ( of the patala), thickness is one-fifth of the (width of the) drsti (mandala - pupil). नेत्राश्रितं तु तेजो बाह्यतेजसा स्वयोनिना योगाच्छस्त्रमिवाश्मना कर्मण्यं भवति । अतियोगादुपहन्यते । तच्च वैद्युतवद् बडवामुखवच्चाम्भोमध्यगमपि वीर्योत्कर्षात्तेजस्त्वं न जहाति । The tejas (light) present in the eyes combining with the light of its own nature present outside, becomes capable of functioning just as a sharp weapon coming in contact with stone (sharpner), By excess contact it gets destoyed. Though present in the midst of water, it does not loose its firy nature just like vidyut (light ning) and badava (fire present in ocean). (30) Bandhana - binders बन्धनगुणास्तु चत्वार: सिराकण्डरामेदःकफात्मकाः । श्लेष्मा तु परं सर्वसन्धिबन्धनमित्युक्तं प्राक् । मांसासृक्कफप्रसादात्तु जिह्वा जायते । मांसासृक्कफमेदः प्रसादाद् वृषणाविति ॥ ३१ ॥ The four (materials), having the property of binding things together are sira (veins), kandara (tendons), medas (fat), and kapha. Slesma (kapha) has been described earlier as that which binds all the joints. The tongue is formed from the essence of mamsa (mucles) asrk (blood), and kapha the vrushana (testes) are formed by the essence of mamsa, asrk and medas. (31) Dasha pranayatana -ten seats of life दश प्राणायतनानि मूर्धा जिह्वाबन्धनं कण्ठो हृदयं नाभिर्बस्तिर्गुदः शुक्रमोजो रक्तं च । तेषामाद्यानि सप्त पुनर्महामर्मसंज्ञानि ॥३२॥ The following ten are the pranayatanas (places or things where life resides, supporteers of life) the head, jihvabandhana (attachment of the tongue), throat, heart, umbilicus, urinary bladder, anus, semen, ojas ( essence of dhatus), and blood; of these, the first seven are again known as mahamarma (chief vital spots). (32) षोडश कण्डराः । तासां द्वे द्वे करचरणेषु । चतस्रः पृथग्ग्रीवापृष्ठयोः ॥३३॥ Kandara (big tendons) are sixteen; of these two are in the two arms and two legs, and four each in the neck and back seperately. ( 33 ) षोडश जालानि तेषां मांससिरास्त्राय्वस्थिजानि चत्वार्येकैकत्र गुल्फे मणिबन्धे च परस्परगवाक्षितानि तानि स्थितानि ॥३४॥ Jalas (network, confluence, group ) are sixteen; they are comprised of muscle, veins, tendons and bones; four of them (one of each kind) are present at the two wrists and two ankles, intertwined (together) and forming little windows (openirgs, spaces in between). (34) षट् कूर्चा हस्तपादग्रीवामेद्वेषु ॥३५॥ Kurcha (brush-like structures of tendons) are six; one each in the hands, feet, neck and penis. (35) चतस्रो मांसरज्जव: पृष्ठवंशमुभयतः पेशीनिबन्धनार्थं तासां द्वे बाह्ये । द्वे चाभ्यन्तरस्थिते ॥३६॥ Mamsa rajju (ropes of muscles) are four; situated on either side of the vertebral column, meant for binding the muscles; two of these are outside and two are inside. (36) सप्त सीवन्यः । ताः पञ्च शिरसि जिह्वमेहनयोरेकैका । परिहार्याश्च शस्त्रेण ||३७ || Sivani ( sutures) are seven; five of these located in the head (skull); and one each in the tongue and the penis; these should be spared from sharp instruments (should not be injured). (37) गुल्फजानुवड्ङ्क्षणमणिबन्धकूर्परकक्ष्यासु त्रिकशिरसोश्च ॥३८॥ चतुर्दशास्थिसङ्घाताः। तेषामेकैको Asthisanghata (confluence of bones) are fourteen one each in the heels, knees, groins (pelvis), wrists, elbows, axillae, trika ( root of the neck and shoulders) and head. (38) तद्वत् सीमन्ताः । ते तु पञ्च शिरसीत्यष्टादश ॥३९॥ Similarly, the Simanta (line of seperation, borderline), one each located at the places of sanghata and five in the head, making eighteen in total., (39) Asthi-bones त्रीणि षष्ट्यधिकान्यस्थिशतानि । तेषां च चत्वारिंशच्छतं शाखासु । सविंशं शतमन्तराधौ । शतमूर्ध्वमिति । तत्रैकैकस्मिन् सक्श्नि पञ्च पादनखाः प्रत्येकमङ्गल्यां त्रीण्यस्थीनि तानि पञ्चदश । पञ्चपादशलाकाः । तत्प्रतिबन्धकमेकम् । द्वे द्वे कूर्चगुल्फजङ्घास्वेकैकं पाणिजानूरुषु । सर्वाणि च नखास्थ्यादीनि सक्थिवद् बाह्रोश्च ॥४०॥ - Asthi (bones) are three hundred and sixty in number; out of these one hundred and forty are in the extremities, one hundred and twenty in the trunk, and one hundred in the head. In each leg, there are five padanakha ( nails of toes), three bones in each toe making up fifteen, five padasalaka, one in the gulpha (ankle) and jangha (calves), one each in parsni (heel), janu (knee), and uru (thigh); similarly so are the nails and bones in the arms. (40) चतुर्विंशतिः परशुकाः । तावन्त्येव स्थालकान्यर्बुदानि च । त्रिंशत् पृष्ठे । अष्टावुरसि । एकैकं भगे त्रिके । नितम्बयोश्च द्वे । तद्वदक्षकांसांसफलकेषु ॥४१॥ Parsukas (ribs) are twenty four, so also the sthalaka and arbuda; thirty (bones) are in the back, eight in the chest, one on each side of the trika (base of shoulders), two in the nitamba (buttocks); similarly, in aksa ( collor), amsa ( shoulders) and amsaphalaka (scapula). ( 41 ) तथा गण्डकर्णशङ्खेषु जत्रुतालुनोश्च । त्रयोदश ग्रीवायाम् । चत्वारि कण्ठनाड्याम् । द्वे हनुबन्धने । द्वात्रिंशद्दन्ताः । तद्वदुलूखलानि च । त्रीणि नासायां । षट् शिरसि ॥४२॥ Likewise, two in ganda (cheek), karna (ear), sankha (temple), jatru ( shoulders) and talu (palate); thirteen in the griva (neck) four in kanthanadi (trachea), two in hanubandha (lower jaw), thirty two danta (teeth) the same number of danta ulukhalas (teeth sockets); three in the nose and six in the head (skull). (42) Notes : The ancient method of counting the bones is improper and very much different from the modern method. Different parts of a bone, cartillages, teeth and their sockets, and nails have all been counted as seperate bones and presence of some bone is assumed. Hence the difference in number between the ancient method (360) and modern method (206). Asthi prakara - kinds of bones तानि जानुनितम्बांसगण्डतालुशङ्खवङ्क्षणमध्यशिरस्सु कपालसंज्ञानि। दशनास्तु रुचकाः। घ्राणकर्णग्रीवाक्षिकोशेषु तरुणानि | पाणिपादपार्श्वपृष्ठेषु वलयानि। शेषाणि नलकानीति नामानुगताकृतीनि पञ्चविधान्यस्थीनि । तेषु हि सिराभिः स्नायुभिश्च निबद्धानि मांसानि ॥४३॥ Of these (bones), those present in janu (knee) nitamba (buttocks), amsa (shoulders), ganda (cheek), talu (palate), sankha (temples), vanksana ( groins), and madhyasiras (centre of the head), are known as Kapala (flat bones); The teeth are known as Rucaka; Those in the ghrana (nose), karna (ears), griva (neck), and aksikosa (eye socket), are Taruna (tender bones or cartillage); Those in pani (hands), pada (feet), parsva (flanks), and prstha (back) are Valaya (curved); The remaining are Nalaka (tubular). Thus the bones are of five kinds, their names indicating their features. All the sira ( veins), snayu (tendons) and mamsa (muscle ) are attached to them (bones) only. (43) Asthi sandhi - bony joints । दशोत्तरं शतद्वयमस्थिसन्धीनाम् । तेषामष्टषष्टिः शाखासु । एकोनषष्टिरन्तराधौ । त्र्यशीतिरूर्ध्वम् । तत्रैकैकस्मिन् सक्नि पादाङ्गुलौ प्रत्येकं त्रयः । द्वावङ्गुष्ठे । ते चतुर्दश । एकैको गुल्फजानुवङ्क्षणेषु ॥४४॥ Asthisandhi (joints of bones) are two hundred and ten; of them sixtyeight are in the extremities, fifty-nine in the trunk, and eighty-three at the top (head). In each leg, there are - three in each toe and two in the big toe, thus fourteen; one each at the ankle, knee and groin (thus seventeen in each limb). (44) त्रयः कटीकपालेषु । चतुर्विंशतिः पृष्ठवंशे । तद्वत् पार्श्वयोः । अष्टावुरसि ॥४५॥ Three in the flat bones of the pelvis, twentyfour in the vertebral column, so also in the flanks (ribs) and eight in the chest (thus fiftynine in the trunk). (45) अष्टौ ग्रीवायाम् । त्रयः कण्ठनाड्याम् । अष्टादश कण्ठनाडीनिबद्धा हृदययकृत्क्लोमनाडीषु । द्वात्रिंशद्दन्तमूलेषु । एकैकः काकलनासामूर्द्धसु । द्वौ द्वौ गण्डकर्णशङ्खवर्त्मनेत्रहनुसन्धिषु । द्वावुपरिष्टात् भ्रुवोः । पञ्च शिरः कपालेषु ॥४६॥ Eight in the neck, three in the trachea, eighteen in the tubes attached to the trachea, heart, liver and kloma (pancreas); thirtytwo at the root of teeth, one each in kakala (cricoid), nose and head; two each in the cheeks, ears, temples, eyelids, eyes and lower jaw; two above the eyebrows, and five in the flat bones of the head (skull ) - (thus eighty three in the head). (46) Notes: The counting of joints also has many anomalies, as well as differences from the modern method. The joints of soft tissues have also been included in the list, some of them are even imaginary. Sandhi prakarah - kinds of joints तेऽङ्गुलिगुल्फजानुमणिबन्धकूपरेषु कोरसंज्ञाः । कक्षावङ्क्षणदन्तमूलेषूलूखलसंज्ञाः । अंसपीठगुदभगनितम्बेषु सामुद्द्राः । ग्रीवापृष्ठवंशयोः प्रतराः । शिरः कटीकपालेषु तुन्न - सेवनीसंज्ञाः । हनूभयतो वायसतुण्डाः । कण्ठनेत्रहृदययकृत्प्लीहक्लोमनाडीषु मण्डलसंज्ञाः । श्रोत्रशृङ्गाटकेषु शङ्खावर्ताः । इत्यस्थिसन्धयोऽष्टविधाः ॥४७॥ Those (joints) present in the fingers, ankles, knees, wrists, and elbows are known as Kora (sandhi) (hinge joints); those in the axillae, groins, and roots of teeth are known as Ulukhala sandhi - (ball and socket joints) those in shoulders, rectum, pelvis, and buttocks are known as Samudga sandhi (coverings joints), those in the flat bones of the head and pelvis are called Tunnasevani (serrated joints), those on the two sides of the lower jaw is called Vayasa tunda (crows beak shaped joint) those in the tubes of the throat, eyes, heart, liver, spleen, kloma are known as Mandala (circular); that in the ears (inside) and srngataka (temple) are known as Sankhavarta (spiral shaped as found inside the conch shell); in this manner bony joints are of eight kinds. (47) स्नायुपेशीसिराश्रितैस्तु सहस्त्रद्वयं न पुनः शस्त्रप्रणिधाने तेषु वाच्यमस्तीति पृथङ् नोच्यते ॥४८॥ Those (joints) present in the tendons, muscles and veins are two thousand; they are nor being described here as they have to be described later in the context of 'application of sharp fastruments' (surgical operation) on them. (48) Snayu-tendon । नव स्नायुशतानि । तेषां षट् शतानि शाखासु । त्रिंशच्छतद्वयमन्तराधौ । ऊर्ध्वं सप्ततिः । तत्रैकैकस्मिन् सक्नि पादाङ्गुल्यां प्रत्येकं षट् षट् । तानि त्रिंशत् । दश दश पादतलकूर्चगुल्फेषु । त्रिंशज्जङ्घायाम् । दश जानुनि । चत्वारिंशदूरौ । दश वक्षणे ॥४९॥ Snavu (tendons) are nine hundred; of them six hundred are in the extremities, two hundred ana thirty are in the trunk, and seventy in the top (head); further, in each leg, six in each of the toes seperately thus they are thirty, ten each in the foot, the sole, ankle and kurcha (solar arch), thirty in the calves, ten in the knee, twentyfour in the thigh and ten in the groin (thus one hundred and fifty in each extremity). (49) चत्वारिंशत् कट्याम् | विंशतिर्मुष्कमेद्रबस्त्यन्त्रेषु । अशीतिः पृष्ठे । षष्टिः पार्श्वयोः । अष्टादशोरसि । चत्वार्यक्षकयोः | अष्टावंसयोः ॥५०॥ Forty in the waist. twenty in the scrotum, penis, urinary bladder, and intestines; eighty in the back, sixty in the flanks, eighteen in the chest, four in the collers and eight in the shoulders (thus two hundred and thirty in the trunk). (50) द्वे द्वे मन्यावटुनेत्रौष्ठतालुषु । त्रिंशद् ग्रीवायाम् । त्रीणि जत्रुणि । चत्वारि हन्वोः । पञ्च जिह्वायाम्। द्वादशोत्तराधरेषु दन्तमांसेषु । षण्मूर्धनि ॥५१॥ Two each in the sides of the neck, cricoid, eyes, lips and palate; thirty in the neck; three in the nape of the neck; four in the lower jaw, five in the tongue, twelve in the upper and lower gums and six in the head (thus seventy in the head). (51) तत्र शाखासु सन्धिषु च प्रतानवन्ति । महास्त्रावानि तु वृत्तानि तानि कण्डरासंज्ञानि । तु बस्त्यामपक्वाशयान्त्रेषु सुषिराणि । पार्श्वपृष्ठोरश्शिरस्सु पृथूनि ॥५२॥ Those (snayus) present in the extremities and joints are Pratanavanti (flat and thin), big snayus which are round are known as Kandara (tendon); those present in the urinary bladder, stomach, large and small intestines are susira (hollow, sphincters); those present in the flanks, back, chest and head are prthu (thick). (52) स्नावबन्धनैर्हि सन्धिषु सुबद्धा तनुनरिव सम्यगीहते । तस्मादस्थिसिरादिभ्योऽपि तानि यत्नतो रक्षेत् । यश्च स्नावानि बाह्यान्यभ्यन्तराणि च सम्यग् जानाति स गूढमपि शल्यमाहर्तुं समर्थो भवति ॥५३॥ Just as a boat fastened with ropes is durable, so also the joints fastened by the snayu (tendons); hence they should be protected (from injury) more than the bones, veins and others; he who knows clearly all the tendons present both outside and inside will be able to extract any foreign body however deep it is. (53) Mamsapesi - muscles पञ्च पेशीशतानि । तासां चत्वारि शतानि शाखासु । षष्टिरन्तराधौ । चत्वारिंशदूर्ध्वम् । तत्रैकैकस्मिन् सक्श्नि पादाङ्गुल्यां प्रत्येकं तित्रः । ताः पञ्चदश । दश दश प्रपदे पादतले गुल्फे च । तथा पादस्योपरि कूर्चे सन्निविष्टाः । विंशतिर्जङ्घायाम् । पञ्च जानुनि । विंशतिरूरौ ॥५४॥ Pesi (muscles) are five hundred; of them, four hundred are in the extremities, sixty in the trunk and forty at the top (head). In each leg, there are three in each toe, thus fifteen; ten each in forefoot, soles and ankles, so also in the kurhca (brush like structure) at the upper portion of the foot; twenty in the calves, five in the knees and twenty in the thigh (thus one hundred in each extremity ). (54) एकैका मेढ्रसेवन्योः । द्वे वृषणयोः । दश स्फिजोः । तिस्रो गुदे तास्तु वलीसंज्ञाः । द्वे बस्तिशिरसि । चतस्त्र: उदरे । नाभ्यामेका । हृद्यामाशये च । षट् यकृत्प्लीहोण्डुकेषु । पृष्ठे पञ्चोर्ध्वसन्निविष्टाः । दश दीर्घाः पार्श्वयोः । दश वक्षसि । तिस्त्रोंऽसाक्षकोपरितः ॥५५॥ One each in the penis and scrotal raphae, two in the testes, ten in the buttocks, three in the anus known as vali (folds), two at the head of the urinary bladder, four in the abdomen, one each in the umbilicus, heart and stomach, six in liver, spleen and unduka (caecum), five in the upper part of the back, ten long ones at the flanks, ten in the chest, three around the collar (clavicles) (thus sixty in the trunk). (55) दश ग्रीवायाम् । अष्टौ गण्डयोः । अष्टौ हन्वोः । एकैका गलकाकलजिह्वामूर्धसु । द्वे द्वे तालुललाटयोः । नासौष्ठकर्णेषु च ॥५६॥ Ten in the neck, eight in the cheeks, eight in the lower jaw, one each in the throat, cricoid, tongue, and head, two each in palate, forehead, nose, lips and ears (thus forty in the head). (56) स्त्रीणां तु विंशतिरधिका । तत्र दश स्तनयोः । तासां यौवने परिवृद्धिर्भवति । दश योनौ । तासामभ्यन्तराश्रिते छ्रे । मुखाश्रिते वृत्ते द्वे । तिस्त्रो गर्भमार्गाश्रयाः यस्यां गर्भस्तिष्ठति । योनिस्तु शङ्खनाभ्याकृतिस्त्र्यावर्ता | तस्यास्तृतीय आवर्ते पित्तपक्वाशयान्तरे गर्भशय्या | तस्यां शुक्रार्तवप्रवेशिन्यस्तिस्त्रः पेश्यः ॥५७॥ Twenty more in women, ten are in the breasts and their development occurs after puberty; ten in the vagina, out of them two are located inside, two round ones at its mouth and three in the passage of the uterus in which the foetus rests. Vagina resembles the interior of the conch shell, with three spirals; in the third spiral lies the foetal bed (fundus of the uterus) in between pittasava (liver) and pakvasaya (colon), in it are found three muscles which facilitate entry of (passage for) semen and menstrual flow. (57) ताभिर्हि शरीरे तनुबहलस्थूलाणुपृथुवृत्तह्रस्वदीर्घस्थिरमृदुश्लक्ष्णकर्कशाभिः सन्ध्यस्थिसिरास्त्रावानि प्रच्छादितानि ॥५८ ॥ In the body they ( muscles) are either thick or thin, big or small, large or round, short or long, hard or soft, smooth or rough; the joints bones, veins, and tendons are covered by them. (58) Siradhamani mukhani - openings of veins and arteries सिराधमनीमुखानां त्वणुशो विभज्यमानानामेकोनत्रिंशच्छतसहस्राणि नव च शतानि षट्पञ्चाशानि भवन्ति । ताभिरिदं शरीरं गवाक्षितं पिनद्धमाततं च ॥ ५९॥ The openings of the veins and arteries which go one dividing themselves into smaller parts become 2,99,650 in number; these make the body appear like a network bound by ropes from all sides and spread out wide. ( 59 ) तावन्ति च केशश्मश्रुलोमानि । तासां हि मुखानि तत्प्रतिबद्धान्यतस्तानि ताभिराप्याय्यन्ते । तैश्च ताः स्वेदमभिवहन्ति । तथाभ्यङ्गलेपादिवीर्यं त्वचि विपक्वमन्तर्नयन्ति स्पर्शं च गृह्णन्ति ॥६० ॥ Hairs of the head, mustaches (and beard) and hairs on the body are also of the same number; their openings are attached to them (found at their roots) and are nourished from the openings of others ( veins and arteries); through these openings (of hairs) they transport the sweat (outside) and take in the potency (effect) of those (drugs etc) applied over the skin in the form of oil massage, application of paste etc, after they are cooked in the skin; they also convey the sensation of touch. (60) Srotas channels. स्त्रोतांसि पुनरसंख्येयान्येव । तथापि तु सिरादीनि यथास्थूलं यथोपयोगं चान्यत्रोपदेक्ष्यन्ते । इत्येवं परिसंख्याताः शरीरे मूर्तिमन्तः स्थिरा भावाः ॥६१ ॥ Srotas (cell pores, channels, tubes, ducts etc) are innumerable. Still, such of them which are big and so useful (practically) will be described elsewhere (next chapter). Thus were described such of the parts of the body which can be counted, which have a physical form and which are stable. (61) Dravadhatu - body fluids द्रवास्तु यत्तदतियोगेन च्यवमानं पुरीषमनुबधाति । तथा मूत्रं रुधिरमन्यांश्चशरीरे धातून् । यच्च सर्वशरीरगतं बाह्या त्वग्बिभर्ति | यच्च त्वगन्तरे व्रणगतं लसीकाशब्दवाच्यम् । यच्चोष्मानुबद्धं रोमकूपेभ्योऽभिनिष्पतत्स्वेदवाच्यम् । तदुदकम् ॥६२ ॥ Next, the fluids ( will be described ) such as; that which is eliminated in large quantities along with faeces, that which is associated with urine, blood and other dhatus (tissues) of the body, that which is found all over the body supported by the skin and that which is present inside the skin and in the ulcers is known as Lasika, that which is associated with body heat and expelled out through the pores of the skin known as Sveda (sweat) - all these are water (body fluids). (62). श्लेष्मणः पित्तस्य तस्याद्यस्य चाहारसारस्य रसाख्यस्य रक्तस्य शकृतः मूत्रस्य वसाया: मेदसो मज्ञश्च स्वेन स्वेनाञ्जलिप्रमाणेन यथापूर्वमेकादिसंख्याप्रवृद्धिः । अर्द्धाञ्जलिः शुक्रस्य । तावदेव मस्तिष्कमोजश्च । स्त्रीणां रजसोऽञ्जलयश्चत्वारः । स्तन्यस्य द्वौ । उभयमपि चैतद्रसप्रसादात्मकमिति ॥ ६३ ॥ The quantity of the essence of food known as Rasa, that of the rakta (blood), of the faeces, of slesma (kapha), pitta, mutra (urine), vasa (muscle fat) medas (fat), and majja (bone marrow) are measured in terms of ones own anjali, and are of increasing quantity by one anjali each in their preceding order; that of sukra (semen) is half anjali, same is the measures of mastiska (brain matter) and ojas (essence of dhatus); rajas (menstrual blood) in women is of four anjali, that of breast milk is two, both these are (formed from ) the essence of Rasa. (63) Notes: Anjali is the quantity of liquid held in the hollow when both the palms are held together, and is about 192 ml; Mention of ones own anjali is indicative of slight variation in the quantity of these fluids from one person to the other. So these quantities are not very accurate. समधातोः परिमाणमिदम् । अतो वृद्धिक्षयौ यथास्वं लक्षणैर्विभावयेदपरां आपरिसंख्यातान्मूर्तामूर्तान् भावान् । तद्यथा । मांसकर्णादिमलान् वायुबुद्धिस्मृत्यादींश्च ॥ ३४॥ The above are the quantities when these ( materials) are in their normalcy (during health), their increase and decrease are to be gauged from the (manifestation of) abnormal symptoms (their number and severity). So also the quantity of even those which can be counted, which have a material form and which have no form, as for instance, the waste materials of muscles, ear-wax etc, and vayu (vata), intellegence, memory, etc (are to be gauged by the abnormal symptoms they produce). (64) धन्वन्तरीयाः पुनः पठन्ति । विलक्षणानि हि शरीराणि नित्यमेव च चला दोषधातुमलाः । तस्मादुदकादीनामपि समत्वं मांसादिवत् परिमाणतो निर्देष्टुमशक्यम् | केवलं स्वास्थ्यमात्रेणानुमानतो लक्षयेदिति ॥६५॥ Those belonging to the Dhanvantari school (surgical tradition) further say, bodies of human beings are of peculiar nature, the doshas, dhatus, malas are constantly changing, so it is not possible to correctly indicate the quantities of the fluids just like the (indicating the exact) number of muscles etc; their (normal) quantity should only to be presumed by inference from good health (of the person). (65) Dhatuparamanu - tissue cells सर्व एव त्ववयवाः परमाणुभेदेनाति सौक्ष्म्यादसंख्येयतां यान्ति । तेषां संयोगविभागे परमाणूनां कर्मप्रेरितो वायुः कारणम् ॥६६॥ All the organs are made up of paramanus (cells) which are very small and innumerable, the union (combination) and division ( into parts) of the paramanus is brought about by vayu (vata), influenced by (activated by) actions (of the past and present lives). (66) तदेतदङ्गमभेदेन भेदतश्च गृह्यमाणं बन्धाय मोक्षाय च भवतीति ॥६७ ॥ Thus the body appearing as a whole or divided into parts, becomes the cause of both attachment (to the cycle of births and deaths) and liberation. (67) भवति चात्र इति सर्वावयवशो यो जानाति कलेवरम् । अहितेषु स मोहेन न कदाचित् प्रवर्तते ॥ ६८ ॥ And further, He, who understands the body in all its parts, will never indulge in unsuitable (unhealthy) activities even by delusion. (68) ॥ इति पञ्चमोऽध्यायः ॥ Thus ends the Ashtanga Sangraha Sharira sthana Fifth chapter.

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