चतुर्थोऽध्यायः अथातो गर्भव्याकरणशारीरं व्याख्यास्यामः, यथोवाच भगवान् धन्वन्तरिः।। १ ।।
Now we shall discourse on the Sharira which treats of the development of a foetus in the womb, as well as of the factors which contribute to the growth of its different bodily organs and principles (Garbha Vyakarana Sharira). 1
अग्निः सोमो वायुः सत्त्वं रजस्तमः पञ्चेन्द्रियाणि भूतात्मेति प्राणाः ।। २।।
The Pitta (fiery or thermogenic) and Slesma (lunar principles of the body, the bodily Vayu, the three primary qualities of Sattva, Rajas and Tamas (enlightment, mobility and, inertia), the five sense organs, and the Self (Karma – Purusa) are termed as the life (Pranah) of the Foetus. 2
तस्य खल्वेवंप्रवृत्तस्य शुक्रशोणितस्याभिपच्यमानस्य क्षीरस्येव सन्तानिकाः सप्त त्वचो भवन्ति । तासां प्रथमाऽवभासिनी नाम, या सर्ववर्णानवभासयति पञ्चविधाञ्च छायां प्रकाशयति; सा व्रीहेरष्टादशभागप्रमाणा, सिध्मपद्मकण्टकाधिष्ठाना । द्वितीया लोहिता नाम, व्रीहिषोडशभागप्रमाणा तिलकालकन्यच्छव्यङ्गाधिष्ठाना। तृतीया श्वेतानाम, व्रीहिद्वादशभागप्रमाणा, चर्मदलाजगल्लीमषकाधिष्ठाना । चतुर्थी ताम्रा नाम व्रीहेरष्टभागप्रमाणा विविधकिलासकुष्ठाधिष्ठाना।। पञ्चमी वेदिनी नाम व्रोहिपञ्चभागप्रमाणा कुष्ठविसर्पाधिष्ठाना । षष्ठी रोहिणी नाम व्रीहिप्रमाणा, ग्रन्थ्यपच्यर्बुदश्लीपदगलगण्डाधिष्ठाना सप्तमी मांसधरा नाम व्रीहिद्वयप्रमाणा भगन्दरविद्रध्यर्शोऽधिष्ठाना । यदेतत् प्रमाणं निर्दिष्टं तन्मांसलेष्ववकाशेषु, न ललाटे सूक्ष्माङ्गुल्यादिषु । यतो वक्ष्यत्युदरेषु व्रीहिमुखेनाङ्गुष्ठोदरप्रमाणमवगाढं विध्येदिति ।। ३ ॥
Folds of Skin : Seven folds or layers of covering (Tvaka–skin) are formed and deposited on the rapidly transforming product of the combination of (semen) Sukra and Sonita (fertilized ovum) which have been thus charged with the individual Soul or Self in the same manner as layers (of cream) are formed and deposited on the surface of (boiling) milk. Of these the first fold or layer is called Avabhasini¹ (reflecting) as it serves to reflect all colours and is capable of being tinged with the hues of all the five material principles of the body. The thickness of this fold measures one eighteen of a Vrihi² (paddy grain) and it is the seat of skin diseases, such as Sidhma, Padma-kantaka etc. The second fold (from the surface) is called Lohita; it measures a onesixteenth of a Vrihi and is the seat of such (cutaneous affections as Tilakalaka, Nyaccha and Vyanga etc. The third fold or layer is called Sveta, which measures in thickness, one twelfth of a Vrihi, and forms the seat of such diseases as Ajagalli, Carmadala, and Masaka etc. The fourth fold or layer is called Tamra measuring one-eighth of a Vrihi and forms the seat of such diseases as the various kinds of Kilasa and Kustha etc. The fifth fold or layer is called Vedini, measuring in thickness one-fifth of a Vrihi and forms the seat of Kustha, Visarpa, etc. The sixth fold or layer is called Rohini, which is of equal thickness as a Vrihi (grain), and is the seat of Granthi, Apaci, Arbuda, Slipada and Gala-ganda etc. The seventh fold or layer is called Mansa-dhara measuring two Vrihi in thickness and is the seat of Bhagandara, Vidradhi, and Arsa etc. These dimensions should be understood to hold good of the skin of the fleshy parts of the body, and not of the skin on the forehead, or about the tips of the fingers, inasmuch as there is 1. The complexion of a person is due to this first layer; and as the colour of an opaque body is due to the rays that are reflected from its surface, this layer is rightly named Avabhasini or reflecting layer.
2. The text runs “Vriherastadasabhaga”, which means eighteen (or so many) parts of a Vrihi; and Dalhana comments that “Vrihi” stands for a measure equal to the twentieth division of a Vrihi or paddy grain.
a surgical dictum to the effect that an incision as deep as the thickness of the thumb may be made into the region of the abdomen with the help of a Vrihi-mukha (instrument ). 3
कलाः खल्वपि सप्त सम्भवन्ति धात्वाशयान्तरमर्यादाः ।। ४॥
The Kalas too number seven in all and are situated at the extreme borders (forming encasement and support) of the different fundamental principles (Dhatus) of the organism. 4
भवतश्चात्र ।
यथा हि सारः काष्ठेषु छिद्यमानेषु धातुर्हिमांसेषु तथा छिद्यमानेषु दृश्यते । दृश्यते ।। ५ ।।
स्नायुभिश्च प्रतिच्छन्नान् सन्ततांश्च जरायुणा । श्लेष्मणा वेष्टितांश्चापि कलाभागांस्तु तान् विदुः || ६ ||
Memorable Verses: As the duramen or core of a piece of wood or stem becomes exposed to view by cutting into it, so the root principles (Dhatus) of the body may be seen by removing the successive layers or tissues of its flesh. These Kalas are extensively covered with Snayus (fibrous tissues), bathed in mucus, and encased in a membranous covering as foetus is completely covered with amniotic sac (Jarayu). 5-6
तासां प्रथमा मांसधरा नाम, यस्यां मांसे सिरास्नायुधमनीस्त्रोतसां प्रताना भवन्ति ।। ७ ।।
Mansadhara- Kala : Of these Kalas, the first is named Mansadhara (fascia), in which flesh is contained (bodily substance of the Kala) and the Sira ( veins), Snayu (fibrous tissues ), Dhamani (arteries) and other Srotas ( channels) are found to spread and branch out in it. 7
भवति चात्र यथा बिसमृणालानि विवर्धन्ते समन्ततः । भूमौ पङ्कोदकस्थानि तथा मांसे सिरादयः ।। ८ ।।
Memorable Verse: As the roots and stems of a lotus plant respectively situated in the ooze and water (of a tank), do simultaneously grow and expand, so the veins etc. situated in the flesh, grow and ramify. 8
द्वितीया रक्तधरा नाम मांसस्याभ्यन्तरतः, तस्यां शोणितं विशेषतश्च सिरासु यकृत्प्लीह्नोश्च भवति ।। ९ ।।
Raktadhara- Kala : The second Kala is called Rakta-dhara (Vascular tissue of the blood vessels etc.). The blood is contained in this inside the flesh and is specially situated in the veins (Sira) and in such viscera of the body as the liver and spleen. 9
भवति चात्र ।
वृक्षाद् यथाभिप्रहतात् क्षीरिणः क्षीरमावहेत् । मांसादेवं क्षतात् क्षिप्रं शोणितं संप्रसिच्यते ।। १० ।।
Memorable Verse: As a plant containing latex in its tissues, when injured or pricked, exudes milky juice, so blood oozes out instantaneously on the flesh of the body (supplied with the Raktadharakala) being injured. 10
तृतीया मेदोधरा नाम । मेदो हि सर्वभूतानामुदरस्थमण्वस्थिषु च, महत्सु च मज्जा भवति ।। ११ ।।
Medadhara-Kala : The third Kala is called Medadhara (adipose tissue). Meda (fat) is present (chiefly) in the abdomen of all animals, as well as in the cartilages (small bones). The fatty substance present in large bones is called Majja (marrow). 11
भवति चात्र
स्थूलास्थिषु विशेषेण मज्जा त्वभ्यन्तराश्रितः । अथेतरेषु सर्वेषु सरक्तं मेद उच्यते ।। १२ ।।
शुद्धमांसस्य यः स्नेहः सा वसा परिकीर्त्तिता ।। १३ ।।
Memorable Verse: Marrow is found inside large bone, whereas a substance similar in appearance and found inside other bony structures (cartilages) should be considered as Meda, mixed with blood. The fats, present in purely muscular structures, go by the name of Vasa (musclefat). 12-13
चतुर्थी श्लेष्मधरा नाम सर्वसन्धिषु प्राणभृतां भवति ॥ १४ ॥
Slesmadhara-Kala: The fourth Kala is called Slesmadhara (Synovial tissues ) and is present about all the bone-joints of animals. 14
भवति चात्र
स्नेहाभ्यक्ते यथा त्वक्षे चक्रं साधु प्रवर्त्तते । सन्धयः साधु वर्त्तन्ते संश्लिष्टाः श्लेष्मणा तथा ।। १५ ।।
Memorable Verse: As a wheel easily turns upon a well greased axle, so the joints moistened by the mucous (Slesma) contained in these sacs admit of easy movements. 15
पञ्चमी पुरीषधरा नाम, याऽन्तः कोष्ठे मलमभिविभजते पक्वाशयस्था ।। १६ ।।
Purisadhara-Kala : The fifth kala is called Purisadhara and being situated in the Kostha (abdomen) serves to separate the faecal refuse in the (Pakvasaya) lower gut (from other ingested matters). 16
भवति चात्र
यकृत् समन्तात् कोष्ठञ्च तथाऽन्त्राणि समाश्रिता । उण्डुकस्थं विभजते मलं मलधरा कला ।। १७ ।॥
Memorable Verse: This Kala extends about the liver, upper and lower intestines and other abdominal viscera and separates the foeces contained in the lower intestines (Unduka) and hence is called Maladhara-kala. 17
पष्ठी पित्तधरा नाम, या चतुर्विधमन्नपानमुपयु- (भु)- क्तमामाशयात् प्रच्युतं पक्वाशयोपस्थितं धारयति ।।१८।।
Pittadhara- Kala : The sixth Kala is called Pittahara kala; it holds (the chyme derived from) the four kinds of solid and liquid foods (in the Pitta-sthana of biliary region) propelled from the stomach (amasaya or Grahani-Nadi) and on its way to the (Pakasaya) intestines (for the proper action of the digestive juices upon it). 18
भवति चात्र
अशितं खादितं पीतं लीढं कोष्ठगतं नृणाम् । तज्जीर्यति यथाकालं शोषितं पित्ततेजसा ।। १९ ।।
Memorable Verse: The four kinds of food, viz. those that are chewed, swallowed, drunk, or licked, and brought into the intestines (Kostha) of a man, are digested in proper time through the heating agency (action) of the Pitta. 19
सप्तमी शुक्रधरा नाम, या सर्वप्राणिनां सर्वशरीरव्यापिनी ।। २० ।।
Sukradhara-Kala : The seventh Kala is called Sukradhara (semen-bearing), which extends throughout the entire body of all living creatures. 20
भविन्त चात्र यथा पयसि सर्पिस्तु गुडश्चेक्षौ रसो यथा । शरीरेषु तथा शुक्रं नृणां विद्याभिषग्वरः ।। २१ ।।
द्वयङ्गुले दक्षिणे पावें बस्तिद्वारस्य चाप्यधः । मूत्रस्रोत:पथाच्छुक्रं कृत्स्नदेहाश्रितं प्रवर्त्तते ।। २२ ।।
पुरुषस्य शुक्रं `प्रसन्नमनसस्तथा। स्त्रीषु व्यायच्छतश्चापि हर्षात् तत् सम्प्रवर्त्तते ।। २३ ।।
Memorable Verse: The physician should know that like fat (Sarpi) in the milk, or sugar in the expressed juice of sugar-cane, the (seat of) semen is coextensive with the whole organism of a man (or animal). The semen passes through the ducts situated about two finger’s breadth on either side (vas deferens) and just below the neck of the bladder and finally flows out through the canal. The semen of a man during an act of sexual intercourse with the female under exhilaration comes down from all parts of his body owing to the extreme excitement (engendered by the act). 21-23
गृहीतगर्भाणामार्त्तववहानां स्रोतसां वर्त्मान्यवरुध्यन्ते गर्भेण, तस्माद् गृहीतगर्भाणामार्त्तवं न दृश्यते । ततस्तदधः प्रतिहतमूर्ध्वमागतमपरञ्चोपचीयमानमपरेत्यभिधीयते । शेषञ्चोर्ध्वतरमागतं पयोधरावभिप्रतिपद्यते, तस्माद् गर्भिण्यः पीनोन्नतपयोधरा भवन्ति ।। २४ ।।
The orifices of the Artava-carrying channels (vessels of the uterine mucosa) of a pregnant woman are obstructed by the foetus during pregnancy and hence there is no show of menses (during gestation). The menstrual blood thus obstructed in its downward course ascends upwards; a part of its accumulates and goes to the formation of placenta (Apara), while the rest ascends higher up and reaches the breasts; this is the reason why the breasts of a pregnant woman become full and plump. 24
गर्भस्य यकृत्प्लीहानौ शोणितजौ। शोणितफेनप्रभवः फुफ्फुसः, शोणितकिट्टप्रभव उण्डुकः ।। २५ ।।
The spleen and liver of the foetus are formed out of blood; the lungs are made of the froth of the blood; and the Unduka or faecal receptacle, is made of the refuge matter (Mala) of the blood. 25
असृजः श्लेष्मणश्चापि यः प्रसादः परो मतः । तं पच्यमानं पित्तेन वायुश्चाप्यनुधावति ॥ २६ ॥
ततोऽस्यान्त्राणि जायन्ते गुदं बस्तिश्च देहिनः । उदरे पच्यमानानामाध्मानाद् रुक्मसारवत् ।। २७॥
कफशोणितमांसानां सारो जिह्वा प्रजायते ।। २८ ।।
यथार्थमुष्मणा युक्तो वायुः स्त्रोतांसि दारयेत् । अनुप्रविश्य पिशितं पिशितं पेशीर्विभजते तथा ।। २९ ।।
मेदसः स्नेहमादाय सिरास्नायुत्वमाप्नुयात् । सिराणाञ्च मृदुः पाक: स्नायूनाञ्च ततः खरः |
आशय्याभ्यासयोगेन करोत्याशयसम्भवम् ।। ३० ।।
Metrical Texts : The intestines (Antra), the bladder ( Basti ), and the anus (Guda) of the foetus are formed out of the essence of the blood and Kapha, baked by the Pitta into which Vayu enters as well. As fire fed by draughts of air refines the dregs of golden ore and transforms it into pure metal, so blood and Kapha acted upon by the heat of the Pitta are transformed into the shape of the intestines etc. in the abdomen. The tongue is made of the essence of the flesh, blood and Kapha. The Vayu, combined with heat (Pitta) in adequate proportion, rends through the internal channels into the flesh and transforms them into muscles (Pesi). The Vayu, by taking off the oily principles of fat (Meda), transforms them into (sira) and (fibrous tissues) Snayu, the underbaked (Mrdu) ones being converted into the sira and the overbaked (Khara) ones into the Snayu. The hollow visceras (asayas) of the body are developed by the repeated action of Vayu. 26-30
रक्तमेदः प्रसादाद् वृक्कौ । मांसासूक्कफमेदः प्रसादाद् वृषणौ । शोणितकफप्रसादजं हृदयं, यदाश्रया हि धमन्यः प्राणवहाः | तस्याधो वामतः प्लीहा फुफ्फुसश्च, दक्षिणतो यकृत् क्लोम च। तद् हृदयं विशेषेण चेतनास्थाननम्, अतस्तस्मिंस्तमसाऽवृते सर्वप्राणिनः स्वपन्ति ।। ३१ ।।
The kidneys (Vrkkas) are made out of the essence of the blood and fat. The testes are formed out of the essence of blood, flesh, Kapha and fat. The heart is formed out of the essence of blood and Kapha; and the vessels (Dhamanis) carrying the vital principles of the body are attached to it (heart). The spleen and the lungs are situated below and beneath the heart on the left side, and the liver and Kloma (Pancreas ? ) below and beneath it (heart) on the right. The heart is the special seat of consciousness ( Cetana) in all creatures. Sleep sets in when this viscus (heart) of a person becomes enveloped by the effects of the Tamas (principles of illusion or nescience ). 31
भवति चात्र
पुण्डरीकेण सदृशं हृदयं स्यादधोमुखम् । जाग्रतस्तद् विकसति स्वपतश्च निमीलति ।। ३२ ।।
Memorable Verse: The heart which is of the the shape of a lotus bud hangs with its apex downward, folding itself up during sleep and expanding with the return of awakening or consciousness. 32
निद्रान्तु वैष्णवीं पाप्मानमुपदिशन्ति, सा स्वभावत एव सर्वप्राणिनोऽभिस्पृशति । तत्र यदा संज्ञावहानि स्त्रोतांसि तमोभूयिष्ठः श्लेष्मा प्रतिपद्यते तदा तामसी नाम निद्रा सम्भवत्यनवबोधिनी, सा प्रलयकाले । तमोभूयिष्ठानामहःसु निशासु च भवति, रजोभूयिष्ठानामनिमित्तम्, सत्त्वभूयिष्ठानामर्धरात्रे, क्षीणश्लेष्मणामनिलबहुलानां मनः शरीराभितापवताञ्च नैव, सा वैकारिकी भवति ।। ३३ ।।
Sleep and its virtues : Sleep in the illusive energy of God (lit.the all-pervading deity) and naturally has its way over all created beings. The kind of sleep which sets in when the sensation-carrying channels (Srotas) of the body are choked by Slesma, which abounds in the quality of Tamas, is known as Tamasi-nidra. It is this sleep which produces unconsciousness at the time of dissolution or death. A man of Tamasika-temperament sleeps both in the day and night; one of the Rajasika-temperament sleeps either in the day or in the night; while sleep never visits the eyelids of a man of Sattvika-temperament before midnight. Persons with enfeebled Kapha and aggravated Vayu, or suffering from bodily and mental troubles, get little sleep, and if at all, their sleep is of the Vaikarika or delirious type (i.e. much disturbed).¹ 33
भवन्ति चात्र हृदयं चेतनास्थानमुक्तं सुश्रुत ! देहिनाम् । तमोऽभिभूते तस्मिंस्तु निद्रा विशति देहिनम् ॥ ३४ ॥
निद्राहेतुस्तमः, सत्त्वं बोधने हेतुरुच्यते । स्वभाव एव वा हेतुर्गरीयान् परिकीर्त्त्यते ।। ३५ ।।
पूर्वदेहानुभूतांस्तु भूतात्मा स्वपतः प्रभुः । रजोयुक्तेन मनसा गृह्णात्यर्थान् शुभाशुभान् ॥ ३६॥
करणानान्तु वैकल्ये तमसाऽभिप्रवर्धिते । अस्वपन्नापि भूतात्मा प्रसुप्त इव चोच्यते ।। ३७ ।।
Memorable Verses : O Susruta ! the heart is said to be the primary seat of consciousness (Cetana) in the animated beings. Sleep overcomes a man whenever the heart is enveloped in the illusive effect of Tamas. Sleep is the offspring of Tamas and it is the quality of Sattva that brings on awakening. This is the fundamental law of Nature. The self-conscious individuality (Self), sheltered in the material frame of man which is composed of the five material elements, recollects through the agency of the mind (Manah), which abounds in the quality of Rajas, the renaissance of his by-gone existences, and awakens up in his psychic plane the pictures of good or evil deeds done by him therein. Dreams are but the embodiment of these recollections. The self or Jivatma, though he sleeps not himself, is said to be sleeping, whenever the sense organs are overpowered by the illusive energy of Tamas. 34-37
सर्वर्तुषु दिवास्वापः प्रतिषिद्धोऽन्यत्र ग्रीष्मात्, प्रतिषिद्धेष्वपि तु बालवृद्धस्त्रीकर्षितक्षतक्षीण-मद्यनित्ययानवाहनाध्वकर्मपरिश्रान्तानामभुक्तवतां मेदः स्वेदकफरसरक्तक्षीणानामजीर्णिनाञ्च मुहूर्त्तं दिवास्वप्न
1. Such persons may get sleep only, when being tired and exhausted they cease to think of their affairs.
C.F. Charaka: When the active self of a person, tired in body and mind, loses touch with his worldly affairs, sleep comes to him.
मप्रतिषिद्धम् । रात्रावपि जागरितवतां जागरितकालादर्धमिष्यते दिवास्वप्नम् । विकृतिर्हि दिवास्वप्नो नाम । तत्र स्वपतामधर्मः सर्वदोषप्रकोपश्च, तत्प्रकोपाच्च कासश्वासप्रतिश्यायशिरोगौरवाङ्गमर्दारोचकज्वराग्निदौर्बल्यानि भवन्ति । रात्रावपि जागरितवतां वातपित्तनिमित्तास्त एवोपद्रवा भवन्ति ।। ३८ ।।
Day sleep is forbidden in all seasons of the year, excpt in summer and in the case of infants, old men, and persons enfeebled by sexual excesses, or in Ksata-ksina diseases and in case of habitual tipplers. A sleep in the day may be enjoyed after the fatigue of a long journey, riding, or physical labour, or on an empty stomach. It may be allowed as well to men suffering from the loss of fat, Kapha or blood, to those of scanty perspiration, or of dry or parched constitution; and also to those who have been suffering from indigestion may sleep for a Muhurta (48 minutes ) in the day time. Those who have remained awaken late hours in the night may sleep in the day for half the time they remained awaken in the night (and no more). Day sleep is the outcome of perverted nature and all the Dosas of the body are aggravated by a sleep in the day, bringing on many a troublesome complaints such as cough, asthma, catarrh, heaviness of the body, aching or lassitude in the limbs, fever, loss of appetite etc. The keeping of late hours in the night develops symptoms (Upadrava) which are similar to the deranged Vayu and Pitta. 38
भवन्ति चात्र
तस्मान्न जागृयाद्रात्रौ जागृयाद्रात्रौ दिवास्वप्नञ्च वृषः । ज्ञात्वा दोषकरावेतौ बुधः स्वप्नं मितं अरोगः सुमना ह्येवं बलवर्णान्वितो नातिस्थूलकृशः श्रीमान् नरो जीवेत् समाः शतम् ॥ ४० ॥
निद्रा सात्म्यीकृता यैस्तु रात्रौ च यदि वा दिवा | न तेषां स्वपतां दोषो जाग्रतां वा विधीयते ॥ ४१ ।। वर्जयेत् । चरेत् ॥ ३९ ॥
Memorable Verses: Hence, one should not sleep in the day nor keep late hours in the night. Having known both these acts to be injurious, the wise should observe moderation in sleep. A conformity
१. दिवा रात्रौ च ये नित्यं स्वप्नजागरणोचिताः इति पाठान्तरम् ।
to the preceding rule of conduct is rewarded with health, good humour, strength, healthful complexion, virility and beauty, with a frame which is neither too fat nor too thin, wealthy and a long life of a hundred years. A day sleep may not prove injurious to those who are habituated to it and conversely keeping late hours at night may not tell upon the health of those to whom it is customary. 39-41
निद्रानाशोऽनिलात् पित्तान्मनस्तापात् क्षयादपि सम्भवत्यभिघाताच्च प्रत्यनीकैः प्रशाम्यति ॥ ४२ ॥
निद्रानाशेऽभ्यङ्गयोगो मूर्ध्नि तैलनिषेवणम् । गात्रस्योद्वर्त्तनञ्चैव हितं संवाहनानि च।। ४३ ।।
शालिगोधूमपिष्टान्नभक्ष्यैरैक्षवसंस्कृतैः भोजनं मधुरं स्निग्धं क्षीरमांसरसादिभिः । रसैर्बिलेशयानाञ्च विष्किराणां तथैव च ॥४४॥
द्राक्षासितेक्षुद्रव्याणामुपयोगो भवेन्निशि । शयनासनयानानि मनोज्ञानि मृदूनि च। निद्रानाशे तु कुर्वीत तथान्यान्यपि बुद्धिमान् ।। ४५ ।।
An aggravated condition of the bodily Vayu or Pitta, an aggrieved state of the mind, loss of vital fluid, and hurt or an injury may bring on insomnia, the remedy being the adoption of measures antagonistic to those which destroy sleep. The following measures are useful in cases of sleeplessness – such as anointing the body, rubbing of oil on the head, soft massages of the body ( with cleansing paste) and shampooing; a diet consisting of cakes and pastry made up of Sali-rice and wheat prepared with sugar or other derivatives of sugar-cane, sweet or soothing articles with milk or meat juice or flesh of animals of the Viskira or Bilesaya class, and eating of grapes, sugar and sugarcane at night, are beneficial (in such cases); so also a soft and pleasant bed, and easy and convenient seats and means of locomotion. Hence, a wise physician should advise those and similar other measures to allay insomnia. 42-45
निद्रातियोगे वमनं हितं संशोधनानि च। लङ्घनं रक्तमोक्षश्च मनोव्याकुलनानि च ॥ ४६॥
कफमेदोविषार्त्तानां रात्रौ जागरणं हितम् । दिवास्वप्नश्च तृटशूल- हिक्काजीर्णातिसारिणाम् ॥ ४७ ॥
Excessive sleep should be remedied by emetics, Samsodhana measures fastings, odd letting, and works which tend to disturb the mental equilibrium of man. Keeping up at night is beneficial to persons afflicted with obesity, poison or the deranged Kapha; so also a nap in the day is beneficial to people troubled with hiccough, colic pain, diarrohea, indigestion and thirst. 46-47
इन्द्रियार्थेष्वसंप्राप्तिर्गौरवं जृम्भणं क्लमः । निद्रार्त्तस्येव यस्येहा तस्य तन्द्रां विनिर्दिशेत् ॥ ४८ ॥
पीत्वैकमनिलोछ्वासमुद्वेष्टन् विवृताननः । यं मुञ्चति सनेत्रास्त्रं स जृम्भ इति संज्ञितः ।। ४९।।
Somnolence or Drowsiness etc. : In this kind of light sleep or in the preliminary stage of sleep, the sense organs are overpowered and remain only partially cognisant of their respective objects and all (subjective and objective) symptoms of a sleepy person such as, yawning, sense of fatigue and heaviness of the limbs, present themselves in succession; these are the special features of Tandra. One (prolonged) inhaling of the air through a widely open mouth and subsequent exhaling with the contraction of the limbs and teartul eyes are (all together) called Jrmbha or yawning. 48-49
योऽनायासः श्रमो देहे प्रवृद्धः श्वासवर्जितः । क्लमः स इति विज्ञेय इन्द्रियार्थप्रबाधकः ॥ ५० ॥
सुखस्पर्शप्रसंज्ञित्वं दुःखद्वेषणलोलता। शक्तस्य चाप्यनुत्साहः कर्मस्वालस्यमुच्यते ।। ५१ ।।
उत्क्लिश्यान्नं न निर्गच्छेत् प्रसेकष्ठीवनेरितम् । हृदयं पीडयते चास्य तमुत्क्लेशं विनिर्दिशेत् ॥ ५२ ॥
वक्त्रे मधुरता तन्द्रा हृदयोद्वेष्टनं भ्रमः । न चान्नमभिकाङ्क्षेत ग्लानिं तस्य विनिर्दिशेत् ।। ५३ ||
आर्द्रचर्मावनद्धं वा यो गात्रमभिमन्यते नरः । तथा गुरु शिरोत्यर्थं गौरवं तद् विनिर्दिशेत् ॥ ५४॥
A sense of fatigue without any physical labour which comes upon a person unaccompanied by hurried respiration is called Klama. It obstructs the proper functions of the senses as also the workings of the active organs¹. An inordinate love of pleasure and a great aversion to pain, attended with an apathy to all sorts of work even with the capacity of carrying them through is called alasya ( laziness ). Nausea, without vomiting of ingested food, attended with salivation and formation of sputum, and cardiac distress are the symptoms of Utklesa (heart burn ). A sweet taste in the mouth, drowsiness, a beating pain in the heart, dizziness, and non-relish for food are the signs of Glani ( langour ). A feeling as if the whole body is wrapped in a wet skin, accompanied by an extreme heaviness of the head, is called Gaurava. 50-54
मूर्च्छा पित्ततमः प्राया, रजः पित्तानिलाद् भ्रमः ।
तमोवातकफात् तन्द्रा, निद्रा श्लेष्मतमोभवा ॥ ५५ ॥
Loss of consciousness (Murccha) is due to an excess of the deranged Pitta and to the quality of the Tamas; vertigo (Bhrama) is due to an aggravated state of the Vayu, Pitta and to the quality of the Rajas; drowsiness ( Tandra) is due to the Vayu, Kapha and to the quality of the Tamas; while sleep (Nidra) is produced by the predominance of Kapha and to the quality of the Tamas in the organism. 55
गर्भस्य खलु रसनिमित्ता मारुताध्माननिमित्ता च परिवृद्धिर्भवति ।। ५६ ।।
The growth of a foetus in the womb is effected by the serum (Rasa) prepared out of the food (assimilated by its mother) incarcerated by the Vayu in the internal passage of its body. 56
भवन्ति चात्र तस्यान्तरेण नाभेस्तु ज्योतिः स्थानं ध्रुवं स्मृतम् । तदाधमति वातस्तु देहस्तेनास्य वर्धते ।। ५७॥
उष्मणा सहितश्चापि दारयत्यस्य मारुतः । ऊर्ध्वं तिर्यगधस्ताच्च स्त्रोतांस्यपि यथा तथा ॥ ५८ ॥
दृष्टिश्च रोमकूपाश्च न वर्धन्ते कदाचन । ध्रुवाण्येतानि मर्त्यानामिति धन्वन्तरेर्मतम् ।। ५९ ।।
1. Hand, leg, anus and generative organ etc. In the text we find the word “Indriya” which refers to both Jnanendriya ( sensory functions) and Karmendriya (motor functions) of the body.)
शरीरे क्षीयमाणेऽपि बर्धेते द्वाविमौ सदा । स्वभावं प्रकृतिं कृत्वा नखकेशाविति स्थितिः ।। ६० ।।
Memorable Verses: Be it clearly understood that there exists fire or heat (Jyoti) in the umbilical region of the foetus which is fanned by its bodily Vayu and thus contributes to the growth of its body. The same Vayu in combination with the heat (thus generated), expands the upward, downward, and lateral channels (in the body of the embryo ) and thus leads to the growth of the foetus. The eyes (Drsti – aperture of sight) and the hair-follicles of a man do not increase at all (in the general expansion of the body). This is a law of nature, and is the definite opinion of Dhanvantari. On the other hand the growth of hair and finger nails continue even when the body enters the stage of decay. This is also a law of nature. 57-60
सप्त प्रकृतयो भवन्ति । दोषैः पृथक् द्विशः समस्तैश्च ।। ६१ ।।
शुक्रशोणितसंयोगे यो भवेद् दोष उत्कटः । प्रकृतिर्जायते तेन तस्या मे लक्षणं शृणु ॥ ६२ ॥
The Temperaments: The temperaments (Prakrti) of persons may be of seven different types, according to the deranged Dosas of the body are involved therein, either separately or in combination of two or of all the three together. The temperament (Prakrti) of a man is determined by the preponderance of the particular Dosas at the time of his generation (actual combination of the semen and ovum) and is marked by that preponderant Dosa. The characteristics of the different Prakrtis are now described. 61-62
तत्र वातप्रकृतिः जागरूकः शीतद्वेषी दुर्भगः स्तेनो मत्सर्यनार्यो गान्धर्वचित्तः
स्फुटितकरचरणोऽतिरुक्षश्मश्रुनखकेशः क्रोधी दन्तनखखादी च भवति ।। ६३ ।।
अधृतिरदृढसौहृदः कृतघ्नः कृशपरुषो धमनीततः प्रलापी | द्रुतगतिरटनोऽनवस्थितात्मा वियदपि च गच्छति सम्भ्रमेण सुप्तः ॥ ६४ ॥
अव्यवस्थितमतिश्चलदृष्टिर्मन्दरत्नधनसञ्चयमित्रः । किञ्चिदेव विलपत्यनिबद्धं मारुतप्रकृतिरेष मनुष्यः ।। ६५ ।।
वातिकाश्चाजगोमायु-शशाखूष्ट्रशुनां गृध्रकाकखरादीनाम् अनूकैः तथा । नराः ।। ६६ ।॥ कीर्त्तिता
Vataja-Temperament : A man of Vatika-temparament is wakeful, averse to bathing and cold contact, unshapely, thievish, vain, dishonest and fond of music; the soles of his feet, and the palms of his hands are much fissured; has a rough and dry beard, moustache, finger, nails and hairs in him; he is not-tempered and is given to biting his finger nails and grinding his teeth (when asleep). Morally he is impatient, unsteady in his friendship, ungrateful, lean and rough; his body is marked with a large number of prominent veins (Dhamani); 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, crow and of an ass. 63-66
पित्तप्रकृतिस्तु स्वेदनो दुर्गन्धः पीतशिथिलाङ्गस्ताम्रनखनयनतालुजिह्वौष्ठपाणिपादतलो
दुर्भगो वलीपलितखालित्यजुष्टो बहुभुगुष्ण द्वेषी क्षिप्रकोपप्रसादो मध्यमबलो मध्यमायुश्च भवति ।। ६७ ।।
मेधावी निपुणमतिर्विगृह्य वक्ता तेजस्वी समितिषु दुर्निवारवीर्यः ।
सुप्तः सन् कनकपलाशकर्णिकारान् सम्पश्येदपि च हुताशविद्युदुल्का: ।। ६८ ।।
न भयात् प्रणमेदनतेष्वमृदुः प्रणतेष्वपि सान्त्वनदानरुचिः । भवतीह सदा व्यथितास्यगतिः स भवेदिह पित्तकृतप्रकृतिः ।। ६९ ।।
भुजङ्गोलूकगन्धर्व-यक्षमार्जारवानरैः । व्याघ्रर्क्षनकुलानूकैः पैत्तिकास्तु नराः स्मृताः ।। ७० ।।
Pittvaja-Temperament: A man of Pittvaja temperament perspires copiously emitting a fetid smell. His limbs are loosely shaped and yellowish in colour. The finger nails, eyes, palate, tongue, lips, soles and palms of such a person are copper-coloured. He looks ugly with wrinkles, baldness and grey hair; he eats much, is averse to warmth and irritable in temper, 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 monopolise the conversation (by pulling down any speaker that may be present). He is vigorous and is simply irresistible in battle. He dreams in his sleep of such things as meteors, lightning-flashes, fire, gold, Palasa or Karnikara plants. He is never overpowered with fear nor bows before a powerful antagonist; 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. 67-70
श्लेष्मप्रकृतिस्तु दूर्वेन्दीवरनिस्त्रिंशार्द्रारिष्टकशरकाण्डानामन्यतमवर्णः सुभगः
प्रियदर्शनो मधुरप्रियः कृतज्ञो धृतिमान् सहिष्णुरलोलुपो बलवांश्चिरग्राही दृढवैरश्च भवति ।। ७१।।
शुक्लाक्षः स्थिरकुटिलातिनीलकेशो लक्ष्मीवान् जलदमृदङ्गसिंह घोषः ।
सुप्तः सन् सकमलहंसचक्रवाकान् सम्पश्येदपि च जलाशयान् मनोज्ञान् ।। ७२ ।।
रक्तान्तनेत्रः सुविभक्तगात्रः स्निग्धच्छविः सत्त्वगुणोपपन्नः । क्लेशक्षमो मानयिता गुरूणां ज्ञेयो बलासप्रकृतिर्मनुष्यः ॥ ७३ ॥
दृढशास्त्रमतिः स्थिरमित्रधनः परिगण्य चिरात् प्रददाति बहु । परिनिश्चितवाक्यपदः सततं गुरुमानकरश्च भवेत् स सदा ॥ ७४॥
ब्रह्मरुद्वेन्द्र वरुणैः सिंहाश्वगजगोवृषैः । तार्क्ष्यहंससमानूकाः श्लेष्मप्रकृतयो नराः ।। ७५ ॥
Kaphaja-Temperament: The complexion of a man of Slesma temperament resembles either the colour 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, fond 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 Mrdanga¹. 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 a 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
द्वयोर्वा तिसृणां वाऽपि प्रकृतीनान्तु लक्षणैः । ज्ञात्वा संसर्गजा वैद्यः प्रकृतीरभिनिर्दिशेत् ॥ ७६ ॥
A combination of two different temperaments should be called a double temperament or a Dvandaja one; and of all the three temperaments in a person should be stated as a Sannipatika one. 76
प्रकोपो वाऽन्यथाभावः क्षयो वा नोपजायते । प्रकृतीनां स्वभावेन जायते तु गतायुषः ।।७७।।
विपद्यते । विषजातो यथा कीटो न विषेण तद्वत् प्रकृतयो मर्त्यं शक्नुवन्ति न बाधितुम् ।। ७८ ।।
प्रकृतिमिह नराणां भौतिकीं केचिदाहुः पवनदहनतोयैः कीर्तितास्तास्तु तिस्त्रः ।
स्थिरविपुलशरीर: पार्थिवश्च क्षमावान् शुचिरथ चिरजीवी नाभसः खैर्महद्भिः। ॥ ७९ ।।
The temperament of a man is never aggravated nor does it suffer any deterioration or abatement. A change, abatement or deterioration in any particular case should be regarded as the harbinger of death. As a worm, breed in poison, is not troubled with it, so the temperament of a person however painful to others does no inconvenience to himself. Several authorities hold that the temperaments of persons have their origin in the material elements of the body and accordingly they classify them as the Vatika Prakrti, the Taijasa Prakrti, and the Apya (watery) Prakrti, the characteristic traits of which respectively correspond to the first three temperaments described above. A man of the Parthiva temperament is large in his stature, and is firm, strong and muscular in his limbs. A man of the Nabhasa temperament is pious, long-lived and has large aural cavities. The mental temperaments are classified according to their qualities. 77-79
शौचमास्तिक्यमभ्यासो वेदेषु गुरुपूजनम् । प्रियातिथित्वमिज्या च ब्रह्मकायस्य लक्षणम् ।। ८० ||
माहात्म्यं शौर्यमाज्ञा च सततं शास्त्रबुद्धिता । भृत्यानां भरणञ्चापि माहेन्द्रं कायलक्षणम् ।। ८१ ।।
शीतसेवा सहिष्णुत्वं पैङ्गल्यं हरिकेशता ।
प्रियवादित्वमित्येतद् वारुणं मध्यस्थता महाप्रसवशक्तित्वं गन्धमाल्यप्रियत्वञ्च सहिष्णुत्वमर्थस्यागमसञ्चयौ ।
कौबेरं विहारशीलता चैव गान्धर्व कायलक्षणम् ॥ ८४ ॥
प्राप्तकारी दृढोत्थानो निर्भयः स्मृतिमान् शुचिः । रागमोहभयद्वेषैर्वर्जितो कायलक्षणम् ।। ८२॥
जपव्रतब्रह्मचर्यहोमाध्ययनसेविनम् ज्ञानविज्ञानसम्पन्नमृषिसत्त्वं सप्तैते सात्त्विका: काया नृत्यवादित्रकामिता । कायलक्षणम् ॥ ८३ ॥ याम्यसत्त्ववान् ।। ८५ ॥ नरं विदुः ॥ ८६ ।। राजसांस्तु निबोध मे ।। ८७ ॥
Sattvika Features: The features of a Brahma-kaya person are cleanliness of person and conduct, belief in the existence of God, a constant reader of the Vedas, a worship and reverence of elders and preceptors, hospitality and celebration of religious scarifices. Those of a Mahendra-kaya person are valour, command, constant discussion of the Sastras, maintenance of servants and dependents and magnanimity. The features of a Varuna-kaya person are a liking for exposure to cold, forbearance, a brown hue of the pupils, golden colour of the hair and sweet speech. The features of a Kaubera-kaya person are, arbitration of disputes, capacity of bearing hardships, earning and accumulation of wealth, and capacity of propagation or fertility. The features of a Gandharva-kaya person are love of garlands and perfumes, fondness of dancing and music, and habit of roaming. The features of YamyaSattva person are sense of duty, promptness, firmness of action, fearless memory, purity, and absence of attachment, illusion, vanity and malice. The features of Rsi-Sattva man are divine contemplation, observance of vows, complete sexual abstinence, performance of Homas, studious knowledge, wisdom and cultivation of divine or spiritual science. These seven types of men should be considered as belonging to the Sattvika group (of Sattvika mental temperament). Now hear me describing the featues of men of Rajasika stamp (of mind) 80-87
ऐश्वर्यवन्तं रौद्रञ्च शूरं चण्डमसूयकम् । एकाशिनञ्चौदरिकमासुरं सत्त्वमीदृशम् ।। ८८ ।।
तीक्ष्णमायासिनं भीरुं चण्डं मायान्वितं तथा । विहाराचारचपलं सर्पसत्त्वं विदुर्नरम् ।। ८९ ।।
प्रवृद्धकामसेवी चाप्यजस्त्राहार एव च।। अमर्षणोऽनवस्थायी शाकुनं कायलक्षणम् ।। ९० ।।
एकान्तग्राहिता रौद्रमसूया रौद्रमसूया धर्मबाह्यता । ‘ भृशमात्मस्तवश्चापि राक्षसं कायलक्षणम् ।। ९१ । ।
उच्छिष्टाहारता तैक्ष्ण्यं साहसप्रियता तथा । स्त्रीलोलुपत्वं नैर्लज्ज्यं पैशाचं कायलक्षणम् ।। ९२ ।।
असंविभागमलसं दुःखशीलमसूयकम्। लोलुपञ्चाप्यदातारं प्रेतसत्त्वं विदुर्नरम् ।। ९३ ।। षडेते राजसा: कायाः,..
..तामसांस्तु निबोध मे ।। ९४ ।।
Rajasika Features: Asura-Sattva men are affluent in circumstances, dreadful, valorous, irascible, jealous of other men’s excellence, gluttonous and fond of eating along without sharing with any one else. A Sarpa-Sattva man is irritable, laborious, coward, angry, double-dealing, and hasty in eating and sexual intercourse. A Sakuna-Sattva man is gluttonous, intemperate in sexual matters, irritable and fickle A Raksasa-Sattva man is solitary in his habits, fierce, jealous of others excellence, irreligious, extremely vain and ignorant. The characteristics of a Paisaca-Sattva man are eating food partaken of by another, irritability of temper, liking for adventure, shamelessness, and covetousness of female possessions. Those of Preta-Sattva man are not like to give his things to others, laziness, miserableness, envious, covetousness, niggardiness. These six belong to the Rajasika cast of mind. Now hear me describing the characteristic traits of men of the Tamasika temperaments. 88-94
दुर्मेधस्त्वं मन्दता स्वप्ने मैथुननित्यता । निराकरिष्णुता चैव विज्ञेयाः पाशवा गुणाः ।। ९५ ।।
भृशमात्रं तमश्चापीति पाठान्तरम् । अनवस्थितता मौख्य भीरुत्वं सलिलार्थिता । लक्षणम् ।। ९६ ।।
परस्पराभिमर्दश्च एकस्थानरतिर्नित्यमाहारे वानस्पत्यो मत्स्यसत्त्वस्य केवले रतः । नरः सत्त्व – धर्मकामार्थवर्जितः ।। ९७ ।।
इत्येते त्रिविधाः कायाः प्रोक्ता वै तामसास्तथा । कायानां प्रकृतीर्ज्ञात्वा त्वनुरूपां क्रियां चरेत् ।। ९८ ।।
महाप्रकृतयस्त्वेता रजःसत्त्वतमःकृताः । प्रोक्ता लक्षणतः सम्यग् भिषक् ताश्च विभावयेत् ।। ९९ ।।
Tamasika Features: The features of a Pasava-Sattva man are perverseness of intellect, mind dullness frequent sexual dreams and incapacity of ascertaining or discerning anything. The features of Matsya-Sattva man are unsteadiness, stupidity, cowardice, fond of intermissive quarrel and oppression and a longing for water. The features of a Vanaspati-Sattva man are fondness of staying at the same place, constant eating and absence of religion, desires, riches and enjoyment. Thus the three types of Tamasika temperament have been described. A physician should take in hand a patient with an eye towards these mental traits etc. then treat accordingly. 95-99
इति सुश्रुतसंहितायां शारीस्थाने गर्भव्याकरणशारीरं नाम चतुर्थोध्यायः ॥ ४ ॥
Thus ends the fourth Chapter of the Sharira Sthana in the Susruta Samhita which treats of foetal developments etc.
