Shlokartha Kriya Sharira 1

yksd & vFkZ
KRIYA - SHARIRA
By
Dr. Nandini Dhargalkar

M.D. Ph. D. (Sharira-Kriya)
Dr. Minakshi Randive

M.D. (Sharira-Kriya) Ph. D. (Scholar)
Books are available on contact to
DR ASHOK RANDIVE
Phone: +919989991245 Mail ID: ashoksrandive@gmail.com
SHLOKA-ARTHA-SHARIRA-KRIYA
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Copyright Dr. Nandini Dhargalkar
First edition: 01 January 2014
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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

Contact: C/2 Anupam Complex Karve Road, Kothrud, 411038 Phone: +919921216600 Mail ID: nan240950@gmail.com
Dr. Minakshi Randive

Contact: Flat No.103, Copa -Cabana B Fortaleza, Kalyani Nagar Pune411006 Phone: +919673997172 Mail ID: drminakshi04@gmail.com
01-01-2014
3
KRIYA-SHARIRA Ayurvedic Syllabus for I B.A.M.S.PAPER I 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, leshaka ) 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 extra4
uterine factors influencing Deha-Prakriti, classification and characteristic features of each kind of Deha-Prakriti. 11. Manasa- Prakriti: Introduction and types of Manasa- Prakriti. 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. Chapter 1 Fundamental study (09 to 20) 1. 2. 3. 4. 5. 6. Panchamahabhuta Tridosha Triguna Lokapurusha samya Samanya-Vishesha Siddhanta Basics of srotas
Chapter 2 Sharira, Kriya, Purusha, etc (21 to 34) 1. 2. 3. 4. 5. 6. 7. 8. 9. Definitions of term sharira Synonyms of term sharira Definitions of term kriya Synonyms of term kriya Sharira dosha and manasa dosha Triguna, tridosha, panchamahabhuta Sharira and sharira Classification and components of purusha Shatdhatupurusha in sharira and chikitsa
Chapter 3 Tridosha, Prakruti etc (35 to 38) 1. 2. 3. 4. 5. 6. Tridosha in general Rutu-Dosha-Rasa-Guna Biological rhythm of Tridosha Dosha in formation of Prakruti Dosha in maintenance of health Prakruta and Vaikruta dosha
Chapter 4 Vata dosha (39 to 46) 1. 2. 3. 4. 5. 6. 7. Vyutpatti and Nirukti of term vata General locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions of vata of prana of udana of samana of vyana of apana
Chapter 5 Pitta dosha (47 to 52) 1. 2. 3. 4. 5. 6. 7. Vyutpatti and Nirukti of term pitta General locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions of pitta of pachaka of ranjaka of alochaka of bhrajaka of sadhaka
Chapter 6 Kapha dosha (53 to 57) 1. 2. 3. 4. 5. 6. 7. Vyutpatti and Nirukti of term kapha General locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions Specific locations, properties, functions of kapha of bodhaka of avalambaka of kledaka of tarpaka of shleshaka
Chapter 7 Ayurvedic Respiration and Speech (58 to 59) 1. Physiology of respiration in Ayurveda 2. Physiology of speech in Ayurveda Chapter 8 Dosha vruddhi-kshaya (60 to 64) 1. 2. 3. 4. Etiological factors of dosha vruddhi Manifestations of dosha vruddhi Etiological factors of dosha kshaya Manifestations of dosha kshaya
Chapter 9 Kriyakala (65 to 68) 1. General Ayurvedic concept 2. Shatkriyakala Chapter 10 Prakruti (69 to 85) 1. 2. 3. 4. 5. 6. 7. 8. Vyutpatti and Nirukti of prakruti Definitions and synonym of prakruti Intra-uterine factors affecting deha-prakruti Extra-uterine factors affecting deha-prakruti Classification of prakruti Characteristics of vata-prakruti Characteristics of pitta-prakruti Characteristics of kapha-prakruti
Chapter 11 Manasa Prakruti (86 to 89) 1. Concept of manasa prakruti 2. Types of manasa prakruti Chapter 12 Ahara (90 to 95) 1. 2. 3. 4. 5. 6. 7. Definition, classification, significance of ahara Ahara-vidhi-vidhana Ashtau-ahara-vidhi-visheshayatanani Ahara parinamakara bhava Aharapaka Annavaha srotas and its mulasthana Role of grahani and pittadhara kala
Chapter 13 Avasthapaka (96 to 100) 1. 2. 3. 4. 5. 6. Madhura, amla, katu avasthapaka Vipaka and classification of vipaka Separation of sara and kitta Absorption of sara Genesis of dosha during aharapaka Definition of koshtha and characteristics
Chapter 14 Agni (101 to 103) 1. 2. 3. 4. 5. 6. 7. Definitions of agni Importance of agni Synonyms of agni Classification of agni Locations of agni Properties and functions of agni Functions of jatharagni, dhatwagni and bhutagni
SHLOKA-ARTHA-SHARIRA-KRIYA Chapter 1 Fundamental study

1. Panchamahabhuta
loZ nzO;a ikapHkkSfrde~ vfLeu~ vFksZ A rr~ vpsrukor~ psrua p A 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 rdZkkL=

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=akRreks 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=akrk ijek.kqfHk%A

Thirty Paramanu together constitute one Tyasarenu. Therefore Tyasarenu in other word is Sukshma mahabhuta.
rskkesdxq.k% iwoksZ xq.ko`f)% ijs ijsA iwoZ% iwoZxq.kpSo ekks xqf.kkq 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 Vayus 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.
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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.
?kzk.kxzkg;ks xq.kks xU/k% A l p f}fo/k% lqjfHk% vlqjfHkp A i`fFkohek=o`fk% 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.kLikZoRrst%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;fok;Hksnkr~A kjhjekfnR;yksdsA bfUnz;a :ixzkgda p{kq% d`.krkjkxzo`fRrA fok;prqfoZ/k% HkkSefnO;kSn;kZdjtHksnkr~A HkkSea oUgkfndaA 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
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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. 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.
:ijfgrLikZoku~ ok;q%A
Vayu is not accessible to touch.
l% f}fo/k%A
It is of two kinds.
fuR;ksfuR;pA 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; fok;Hksnkr~A kjhja ok;qyksdsA bfUnz;a LikZxzkgda Rod~ loZkjhjo`fRrA fok;ks o`{kkfndEiugsrq%A kjhjkUr%lapkjh ok;q% izk.k%A l pSdksI;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.kekdkkaA 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
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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.
egkHkwrkfu [ka ok;qjfXujki% f{kfrLrFkkA kCnLikZp :ia p jlks xU/kp 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 vkdkkL;izfr?kkrks n`Va fy~xa ;Fkkee~A

Participating Mahabhuta Mahabhuta Guna
y{k.ka loZa ,rr~ LikZusfUnz;xkspje~A LikZusfUnz;foKs;%A LikksZ 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.
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Akasha Akasha+Vayu Akasha+Vayu+Teja Akasha+ Vayu+Teja+Apa Akasha+ Vayu+Teja+Apa+Pruthvi Akasha Vayu Agni Apa Pruthvi Shabda Shabda+Sparsha Shabda+ Sparsha+Rupa Shabda+ Sparsha+Rupa+Rasa Shabda+ Sparsha+Rupa+Rasa+Gandha
qualities are perceivable to touch sensation. (LikZusfUnz;xkspje~). If one has any doubt about how space (vkdkk) will be perceivable to touch, the answer is, space is negative perception of touch sensation (LikksZ fg lfoi;Z;%). Nothing is perceived means nothing is there in the space. Hence empty space (vkdkk) is also realized by touch like all other Mahabhutah.
All
these
xq#% fLuX/kp rh{.kp :{kks y?kqfjfr ekr~A /kjkEcqofUgiouO;ksEuka izk;ks xq.kk% Le`rk%AA ,osokUrHkZoUR;U;s xq.kskq 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, hairroots, and air pockets in vessels, muscular tissue, bones, and nerves.
LikZLRofxfUnz;a pkfi y?kqrk LiUnua reks%A psVk% loZkjhjL; ok;ksjsrs xq.kk% Le`rk%AA Hkk-iz-iw-[ka- 1-112
Qualities of Vayu Mahabhuta are: touch skin, buoyancy, all-important physiological functions like respiration etc.
:ia us=sfUnz;a ikd% lUrkiLrh{.krk rFkkA

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o.kksZ Hkzkft.kqrkrkZ% kkS;Za oUgsxqZ.kk vehAA Hkk-iz-iw-[ka- 1-113
Sight, eyes, digestion, burning sensation, acidity, to possess a bright aura, fairness, anger, bravery; are qualities of Agni Mahabhuta.
jlks jlsfUnz;a kSR;a Lusgp xq#rk rFkkA loZnzolewgp kqa okfjxq.kk% Le`rk%AA Hkk-iz-iw-[ka- 1-114
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 Hkk-iz-iw-[ka- 1-115
Odor, nose, density, heaviness are qualities of Pruthvi Mahabhuta accepted by scholars. a) Relation of Panchamahabhuta with body entities. 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:
SU
LUUXU ;
UUU
gUUFU
ULUS U U ; c UU A M ; mQ U F U ; Q hp UU S CUH 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.
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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:pksDr% kkjhjks nksklaxzg% 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
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= =;% kjhjnkskk okrfiRrysek.k%] rs kjhja nwk;fUr( }kS iqu% lRonkskkS jtLrep] rkS lRoa nwk;r%A rkH;ka p lRokjhjkH;ka nqVkH;ka fod`fr#itk;rs] uksitk;rs pkiznqVkH;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 izdkkdfeVeqiVEHkda 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.
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4. Lokapurusha samya
liz;kstueqfVa 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 patients 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 HkkofokskkLrkoUr% iq#ks] ;koUr% iq#ks rkoUrks yksds bfr( cq/kkLRosoa nzVqfePNfUrA 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;ofokskk%] iq#kko;ofokskk vI;ifjla[;s;k%] rskka ;FkkLFkwya dfrfpRHkkoku~ lkekU;efHkiszR;ksnkgfj;ke%] rkusdeuk fucks/k lE;xqio.;ZekukufXuoskaA kM~/kkro% leqfnrk% *iq#k* bfr kCna yHkUrs( r|Fkk & i`fFkO;iLrstks ok;qjkdkka cz 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%] rstksfHklUrki%] ok;q izk.k%] fo;r~ lqfkjkf.k] cz vUrjkRekA ;Fkk [kyq czkh foHkwfrYkksZds rFkk iq#ksI;kUrjkfRedh foHkwfr%] cz.kks foHkwfryksZds iztkifrjUrjkReuks foHkwfr% iq#ks lRoa] ;fLRoUnzks yksds l iq#ksg~dkj%] vkfnR;LRoknkua] #nzks jksk%] lkse% izlkn%] olo% lq[ke~] vfoukssS dkfUr%] e#nqRlkg%] foosnsok% losZfUnz;kf.k losZfUnz;kFkkZp] 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;ofokskk.kkefXuoskA
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p- kk- 5-5 i`Foh vki rstl ok;q fo;rvkdkk spaces . cz czkh foHkwfr banz vkfnR; #nz lkse% olo% vfoukS e#r~ losZfUnz;kf.k losZfUnz;kFkZk% reks T;ksfr LkxZ d`r;qx =srk;qx }kij;qx dfy;qx ;qxkUr
youth adulthood diseases death morphology, shape, appearance fluids, moisture feeling heat, hotness, burning sensation liveliness, prana vayu airy tissues or intercellular or all unoccupied inner ruling mechanism called antaratma Anataratma vibhuti ego or ahamkar lessening the strength gained by water moiety anger euphoria pleasure luster wish to work all sense organs perception of sense organs lust knowledge conception childhood
cz.kks foHkwfr izztkifr Anataratma vibhuti mind
loZyksdekReU;kRekua p loZyksds leeuqi;r% lR;k cqf)% leqRi|rsA loZyksda gkRefu Ik;rks HkoR;kReSo lqq[knq%[k;ks% drkZ ukU; bfrA dekZRedRokPp gsRokfnfHk;qZDr% loZyksdksgfefr fofnRok Kkua iwoZeqRFkkI;rsioxkZ;sfrA r= la;ksxkkis{kh yksdkCn%A kM~/kkrqleqnk;ks fg lkekU;r% loZyksd%A
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p- kk- 5-7 vfXukkseh;Rokr~ yksd & f}fo/kks fg yksd% lkSE;% vXus;pA iq#k & lkSE; xHkZL; kqekrZoaZ vkXus;a-------vfXukkseh;Rokr~
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~ yksd & kM~/kkrqleqnk;ks fg yksd%A i`Foh vki rstks ok;q vkdkka cza p vO;DraA p- kk- 5 iq#k & [kkn;psruk kBk /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.
prqfoZakfrrRokRedRoe~
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] nsk] ekuo] ouLifr------A iq#k & kMax] izR;ax] nksk/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~
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folxkZnkufo{ksiS% lkselw;kZfuykLrFkkA /kkj;fUr txsga dQfiRrkfuyLrFkkAA lq- lw- 21 khrkakq Dysn;R;qohZ fooLoku~ kksk;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`rkfod`rSLrFkkAA yksds okodZlksekuka nqfkZKs;k ;Fkkxfr%A rFkk kjhjs okrL; fiRrL; p dQL; p AA p- fpUniverse 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] rstksfHklUrki% ipfr A lq- kkWhatever function Panchamahabhuta execute in universe, they execute in human body.
voLFkk=;e~ mn;izy;ks rskk -------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] fokskLrq i`FkDRor~A rqY;kFkZrk fg lkekU;a fokskLrq 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:
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d - d d
Sanskrut root word d is to flow or to move. Dictionary meanings of word srotus are read as a current, a stream, a river. Synonyms of srotas:
U U U UUU S p UU .. 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.
M S S d U U L U dS, U d U l U .. 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.
d U l U .. 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 (Ul
UMUU UUQMl). Word Ayana

is not used to indicate transport of immobile Dhatu but is used to indicate transport of material; needed for that entity. (
SU
U d, UU ).
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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:
U U U dS U .. 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:
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Sr. No. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 Name of srotus Pranavaha Udakavaha Annavaha Rasavaha Raktavaha Mamsavaha Medovaha Asthivaha Majjavaha SHukravaha Mutravaha Purishavaha Swedavaha Artavavaha CharakaSushrutaAshtangaSamhita Samhita samgraha Hrudaya and Hrudaya and Hrudaya and Mahasrotus Rasavaha Mahasrotus. dhamani Talu and Kloma Talu and Kloma Talu and Kloma Amashaya and Amashaya and Vamaparshva Annavahi Dhamani Hrudaya and Hrudaya and Dashadhamani Rasavahi dhamani Yakruta and Yakruta and Pliha Pliha Snayu and Snayu and Twak Twak Vrukka and Vrukka and Vapavahan Kati Jaghana and -Meda Asthi and -Sandhi Vrushana and Vrushana and Shepha Stana Basti and Basti and Vankshana Medhra Pakvashaya Pakvashaya and Sthulaguda and Guda Meda and -Romakupa -Garbhashaya and Artavavahi dhamani Amashaya and Vamaparshva Hrudaya and Dashadhamani Yakruta and Pliha Snayu and Twak Vrukka and Mamsa Jaghana and Meda Parva and Asthi Mushka and Stana Basti and Vankshana Pakvashaya and Sthulaguda Meda and Romakupa --
Chapter 2 Sharira, Kriya, Purusha, etc

1. Definitions of term sharira
Etymology of Sharira
kjhja] Dyh] k` $ d`kì`dfVifVkkSfVH; bZju~A

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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 uS?k.Vqd dk.M 'kjhjfefr dLekr~] dks"BkfXufjfr A vXu;ks g= J;Urs &KkukfXunZ'kZukfXu%
r= dks"BkfXuukZekf'krihryspks";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. Danagni is third type of agni responsible for good and bad perception.
kqkksf.kresydeUrxZHkkZk;xra thokskefrA lRolaiz;ksxkkr~ rnk xHkksZfHkfuoZrZrsA 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.
kqkksf.kra xHkkZk;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.
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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.
kqkksf.kra xHkkZk;LFkaaa vkReizd`frfodkjlaewfPNZra xHkZ bR;qP;rsA ra psrukofLFkra ok;qfoZHktfr] rst% ,ua ipfr] vki% Dysn;fr] i`fFkoh lagfUr] vkdkka 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.
xHkkZk;xra kqekRrZoa tholaKd%A izd`fr% lfodkjk p rRloZa xHkZlaKde~AA dkysu of/kZrks xHkkZs ;|ks~xksi~xla;qr%A HkosRrnk l eqfufHk% kjhjhfr fux|rsAA Hkkoizdkk 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.
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nks"k/kkrqeyewya fg 'kjhje~ A lq- lw- 15

Dosha-Dhatu-Mala together are named as Sharira.
kjhja p nksk/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. 1. Synonyms of term sharira 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
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to go or to move. 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`rs 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
fnrs] fng~ ?k~ A fng mip;s kCndYinzqe

to nourish, to develop, to grow 9. murti
ewPNkZ eksgleqPNk;;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.
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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. 3. Definitions of term kriya
O;qRifRr d`&Hkkos dpknkS 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 dk;ZlekjEHkpA
psVk
dk;kZFkkZa]
,o
f;k]
deZ
;Ru%
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;f;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 psfVreqP;rsA p- lw- 1-49

Prayatna, karma and cheshtita are the synonyms of word kriya.
iz;rua iz;Ru% deSZok|ekReu%A psfVra izkf.kO;kikj mP;rs] rFkkihg lkekU;su f;k fofof{krkA psfVrinsuSo loZdeZykHks fl)s oeukfndeZfuks/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;qosZnsfi deZopuks n`;rsA pikf.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.
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iz;Ru psrk /kkrks% xq.kk%A lqJqr
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; f;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 4- iwtk;ka 6- vkek|qik;s 9- dj.ks 2- fud`rkS 5- laiz/kkj.ks 7- /kkRoFksZ 10-kkSps gse3-fk{kk;ka fooknfopkjk~s lk/kus 8- psVk;ka
iz;ksxs p r= U;k;erfl)k f;k dEeZ kCns 1755i`-nfkZr

5. Sharira dosha and manasa dosha
r= =;% kjhjnkskk okrfiRrysek.k%] rs kjhja nwk;fUr( }kS iqu% lRonkskkS jtLrep] rkS lRoa nwk;r%A rkH;ka p lRokjhjkH;ka nqVkH;ka fod`fr#itk;rs] uksitk;rs pkiznqVkH;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
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m US UU CU M, CU . . 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 izdkkdfeVeqiVEHkda 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= lRocgqyekdkka] jtkscgqya ok;q%A lRojtkscgqyksfXu% lRorekscgqyk vki%] rekscgqyk i`fFkohfrA lq- kk- 1-20 egkHkwr vkdkk ok;q vfXu vki% i`fFo Okkrnksk fiRrnksk dQnksk jt lRo $ jt lRo $ re re vkdkk $ ok;q rst i`Foh $ vki f=xq.k lRo
This shows relation between Mahabhuta and Triguna.
Putting two things together relation between Triguna and Tridosha is as follows:
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Okkrnksk fiRrnksk dQnksk vkdkk $ ok;q rst i`Foh $ vki lRo $ jt lRo $ re lRo $ jt
Different compendia offer following references:
iou% jtksxq.ke;%A fiRra lRoxq.kksRrje~A dQ reksxq.kkf/kd%A kk- la- iw- [ka- v- 5 nkssk/kkrqeyknhuka usrk kh?kz% lehj.k%A jtksxq.ke;% lw{eks :{k% khrks y?kqpy%AA Hkk-iz-iw-[ka- 3-103
Vata: The leader of Dosha-Dhatu-Mala is Vata. Following are the properties of
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 Hkk-iz-iw-[ka- 3-103
Pitta is warm, fluidic, yellow, blue colored, pungent to taste, buoyant, unctuous, burning, sharp, remains in sour state after digestion, and bears Satvaguna.
ysekosrks xq#% fLuX/k% fifPNy% khryLrFkkA reksxq.kkf/kd% LoknqfoZnX/kks yo.kks Hkosr~AA Hkk-iz-iw-[ka- 3-126
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/kra ra=e~A

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8. Classification and components of purusha 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
v {ks={ks=KkRed% r= {kh;r~ bfr {ks=a uke kjhja( rRizd`frfodkjleqnk;kReda egkHkwrfodkjleqnk;kReda ok] rnf/kBk; p fLFkr vkRek p {ks=K%A vfHkuo kkjhja & nkeksnj kekZ xkSM bfr {ks=a leqf/kVa 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 kkorefpUR;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.
vk vfXukksekRed% vfXukksehRokn~ xHkZL; bfr lq-lw- 14-7 vfXukksekReda loZa txr~ LFkkojt~xee~A vfXukksekRedk losZ nsfguLrq prqfoZ/kkAA Hksy-la-kka 4
Agni and Soma together constitute Purusha.
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3. Purusha with three constituents: (f=/kkRokRed) This category is classified into following groups
v f=n.Mkred lRoekRekkjhja------------osnks;a leizdkfkr%A p-lw- 1-47&67 lRoa vkRek kjhja

means mind. means Chetana tatva means body
Purusha is togetherness of body, mind and soul.
vk f=xq.kkRed r= dkj.kkuq:ia dk;Zfefrd`Rok--------------------------------HkoUrhR;sds HkkkUrsA 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.
b f=nkskkRed ok;q% fiRra dQ:pksDr% kkjhjks nksklaxzg% A p- lw- 1-56 okrfikysek.k% ,o nsglaHkogsro% A lq- lw- 21-3 ok;qfikdQpsfr =;ks nkskk% leklr% A v- - lw- 1-6
All these references indicate that Purusha is constituted out of three biological gears namely Vata, Pitta and Kapha.
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4. Purusha with six constituents: (kM~/kkRokRed)
kM~/kkro% leqfnrk% iq#k% bfr kCna yHkrsA r|Fkk Ik`fFkO;kirstk ok;qjkdkka czpkO;DrfefrAA p-kk- 5-4
Purusha is combination of the six dhatavah namely Pruthvi, Apa, Teja, Vayu, Akasha and Brahman, the manifested one.
[kkn;psrukBk /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.
iqup /kkrqHksnsu prqfoZakfrd% Le`r%A euks nksfUnz;k.;FkkZ% izd`frpkV/kkrqdhAA p-kk- 1-17

This shloka presents another aspect of Purusha, which comprises of twentyfour 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 jkfk% kM~/kkrqtka g;sk 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% DysnLrstksfHklarkiks
ok;q% izk.k fo;PNqfkjkf.k czkUrjkRekAA 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.
iapegkHkwrkjhfjleok;% iq#k%A lq-lw- 1-13

Living body consists of five Mahabhuta and soul.
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5. Purusha (=;ksnk/kkRokRed) with thirteen constituents:
nksk/kkrqeykewya fg kjhjaA lq-lw- 15-3 nksk/kkrqeykewyks lnk nsgL; ra pyk%A v-laThree Doshah, seven Dhatu and three Mala are thirteen constituents of Purusha. 6. Purusha with seventeen constituents: lIrnk/kkrqd% iq#k%
vkResfUnz;euksFkkZuka ;ks;a iq#klaKd%A jkfkjL;ke;kuka p izkxqRifRrfofup;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] vkRekuesdsA ok;qLrst% vki% i`fFkohfr iapegkHkwrkfu kjhjgsrq:P;rsA dk;i
[ka
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: (prqfoZakfrd% iq#k%)
iqup /kkrqHksnsu prqfoZakfrd% Le`r%A euks nksfUnz;k.;FkkZ% izd`frpkV/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.
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8. Purusha with innumerable constituents: (ukuko;okRedks iq#k%)
ukuko;okRedks nsg% r=iq#kxzg.kkr~ rRlEHkonzO;lewgks Hkwrkfn mDrLrn~xizR;~xfodYikp Ro~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 fufnZVk ;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#kfpfdRlk;efHkiszr%A p-kk- 1-16 pikf.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#kkCnsu lafKr bfr nkZ;fr( fpfdRlkfok;Lrq kM~/kkrqd ,o iq#k%] vr ,o lafKrxzg.ka u d`re~A p-kk- 1-16 pikf.kVhdk
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 iapegkHkwrkjhfjleok;% iq#k bR;qP;rs A vfLeu~

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f;k] lksf/kBkue~ 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 f;k pksDrk). This deed (vfLeu~ f;k) is meant for (lksf/kBkue~) 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% f;kfHk% tk;Urs kjhjs /kkro% lek%A lk fpfdRlk fodkjk.kka deZ rn~ fHkktka 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 f;k O;kkf/kgj.kh lk fpfdRlk fux|rsA oS|dkCnfla/kw

The process, which is meant for management of diseases, is Chikitsa.
fpr~ Hkkos jksxksiu;us bfr fpfdRlkA vfLeu~ kkL=s iapegkHkwrkjhfjleok;% iq#k% bR;qP;rsA lq-lw- 1-18
In present science (Ayurveda), Purusha is combination of Panchamahabhuta and soul.
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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, importance since they are body controllers. doshah are given due
ok;q% fiRra dQ:pksDr% kkjhjks nksklaxzg% 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

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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
U U c U
U A A A +
U U U Q
Rasa-Dosha
S U , Sp l - UQ , US U , UQSU U oc , UQS .. 1.6

A group of three Rasa vitiates one Dosha and a group of three pacifies the same. Vata is generated by three Rasa (UQ) and is pacified by three Rasa (U). Pitta is generated by is generated by three Rasa (U) and is pacified by three Rasa (UQ). Kapha is generated by three Rasa (U) and is pacified by three Rasa (UQ).
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Rasa-Guna
Sr.No. 1 2 3 4 5 6. Qualities Dry (ruksha) Unctuous (snigdha) Warm (ushna) Cool (shita) Heavy (guru) Light (laghu) Predominant Kashaya Madhura Lavana Madhura Madhrua Tikta (Lavana) Medium Katu Amla Amla Kashaya Kashsya Katu Least Tikta Lavana Katu Tikta Lavana 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;ksgksjkf=HkqDrkuka rsUre/;kfnxk% ekr~A v- - lw= 1

In this shloka the diurinal changes in balance of tridosha is shown. It is plotted in the table below:
Sr.No. 1 2 3 4 Time Vaya (age) Aha (day time) Ratri (night time) Bhukta (related to meal) Adi Kapha Kapha Kapha Kapha Madhya Pitta Pitta Pitta Pitta Anta Vayu Vayu Vayu Vayu
10.
Dosha in formation of Prakruti
izd`fr% kjhjLo:ie~A
Body morphology is Prakruti.
kqa firf}Zf=fcUnqdkoLFka jsr%A ekrqf}Zf=fcUnqdkoLFka kksf.krs%A

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vkrZo
_rkS
HkoekrZoe~
v--lw-9 Vhdk
Shukra is one or two drops of semen. Artava is one or two drops of female secretion containing ovum.
rStZUegsrqfHknksZkS%] izd`rp L;q%A

Due to these two, conception takes place and dosha at time of conception are Prakruta dosha.
kqa iqal% lekxesA vkrZo% L=hjt%A dnk] vknkS nkskSjfod`rS% fLFkfr%] fod`rSukZk%A tholae.kle;sA mRrjdkytSLrq
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 vksk/k;%A vksk/khH;ksUue~A vUukRiq#k%A rSfRrjh; mifukn 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 nqfVdr`ZRoa nkskRoe~A e/kqdkskO;k[;k

mala are not capable of formulating Prakruti. They circulate through out the living body.
loZ'kjhjpjkLrq okrfiRRkysek.k%A p- lw- 20-9

Vata-Pitta and Kapha circulate through out the body.
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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 qualitatively, are responsible for pathogenesis of diseases. or
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`rkp A r= izkd`rk% lIrfo/kk;k% izd`rs% gsrqHkwrk% kjhjSdtUeku% A rs kjhj/kkj.kkn~ /kkrqlaKk% A nkskk[;kuka fod`rkuke~ chtHkwrk% A eqewkksZ% Lo:ikPpyfUr A losZofi p nsgs lafufgrskq izd`R;qYc.kRosu O;insk% A v- lakk- 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 eqewkZLrL; Lo:ikUu pyfUrA ;koTthforesrRLo:ik bR;FkZ%A rs izkd`rk nksklaKdkuka 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. Vaik ruta Doshah are titled Doshah. Prakruta are to Vaikruta as seeds are to plants.
Chapter 4 Vata dosha

1. Vyutpatti and Nirukti of term vata
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Root verb in word vata is *ok^ xfrxU/ku;ksfjfr /kkrq%. is applied to this verb and gets deleted by rule to give word .
S - US - 33.86 - U 373 M UUU

2. General locations, properties, functions of vata
1- :{k% khrks y?kq% lw{epyksFk fokn% [kj%A p-lw- 1-58 2- :{k&y?kq&khr&nk#.k&[kj&foknk kfMes okrxq.kk HkofUrA p-lw- 12-4 3- jkS{;a yk?koa oSk|a kSR;a xfr% vewrZRoa psfr ok;ks% vkRe:ikf.k HkofUrA p-lw- 20-13 4- okrLrq :{ky?kqpycgqkh?kzkhri#kfokn%A p-fo- 8 1ok;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.
2345-
izorZdpsVkukeqPpkopkuka fu;Urk iz.ksrk p eul% losZfUnz;k.kkeq|kstd% losZfUnz;k.kkefHkoks<k
It induces important and unimportant; all kinds of moves. Willing or unwilling attention is duty of Vata. Vata induces all organs of sense and reciprocation. Vata perceives sensory signals conveyed through all sense organs.
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67891011Vata.
loZkjhj/kkrqO;qgdj% lU/kkudj% kjhjL; izorZdks okp% izd`fr% LikZkCn;ks% Jks=LikZu;ksewZya gkksZRlkg;ks;ksZfu%
To prepare architecture of body systems is duty of Vata. It is responsible for synthesis of body entities. It induces speech. Touch sensation and hearing is impossible without Vata. Body structure is specially designed to perceive tough and hearing. Expression of happiness and expression of wish and will to work is due to
121314151617-
lehj.kksXus% nksklakksk.k% {ksIrk cfgeZykuka LFkwyk.kqlzksrlks HksRrk drkZ xHkkZd`rhuka vk;qkksuqo`fRrizR;;Hkwrks HkoR;dqfir%A
It helps to keep Agni alive. Absorption of moisture is duty of Vata. It is responsible for excretion of excreta. It penetrates through broad and minute spaces in body. It is responsible for embryological differentiation in intrauterine life As long as Vata is working and remains in physiological condition, it by virtue of its movements represents life.
mRlkgksPN~oklfu%oklpsVk /kkrqxfr% lekA leks eks{kks xfrerka ok;ks% dekZfodkjte~AA p-lw- 18

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.
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kjhjko;okLrq ijek.kqHksnsu vifjla[;s;k HkofUr] vfrcgqRokr~ vfrlkS{E;kr~ vrhafnz;RokPpA rskka la;ksxfoHkkxs ijek.kwuka dkj.ka ok;q% deZLoHkkopA 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.
nksk/kkRofXulerka laizkfIra fok;skq pA f;k.kkekuqyksE;a p djksR;dqfirksfuy%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.
f;k.kkeizfr?kkre~ veksga cqf)deZ.kke~A djksR;U;kUxq.kkapkfi Lok% fljk% ioupju~AA lq-kk-7-8

When Vata is properly channelized, all body functions are smooth, brainwork is proficient, and Vayu fetches such other results.
Rkskka =;k.kkefi nkskk.kka kjhjs LFkkufoHkkx mifn;rsA r|Fkk & cfLr% iqjhkk/kkua dfV% lfDFkuh iknkS vfLFkfu p okrLFkkukfuA v=kfi iDokk;ks foksks.k okrLFkkue~A p-lw- 20-9
Charaka-Samhita describes division of body as related to location of three doshah.
PUSS S S, P H 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 Pranavayu
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UU UU hNUH 4H DUUE
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{koFkwXnkjoklkgkjkfn 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 lksUua izosk;R;Ur% izk.kkapkI;oyacrsA izk;k% dq#rs nqVks fgDdkoklkfndku~ xnku~A lq-fu- 1-14 oD=lapkfjRoL;ksiy{k.ka] LFkkue~A rsu ew/kksZj%daaBukfldk vfi izk.kL;
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.
S UpU fN U DUe UEE . . . 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
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Udanavayu
mnkuL; iqu% LFkkua ukH;qj% daB ,o pA 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 pikf.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 HkkfkrxhrkfnfokskksfHkizorZrsA /oZt=qxrkUjksxku~ djksfr p fokskr%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 Hkkfkrxhrkfnfjfr vkfnkCnkn~ mPN~oklkfnfokskk%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/kukfnf;%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.
UUSS pU %S . N. . 12.5,6
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Ashtanga-Hurdaya also prescribed the same functions. 5. Specific locations, properties, functions of samana
Samanavayu
LosnnkskkEcqokgkfu lzksrkafl lef/kfBr%A vUrjXusp ikoZLFk% lekuksfXucyizn%AA p-fp- 28 nkskogkfu p lzksrkafl loZkjhjpjk.;soA pnRrVhdk
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.
vkeiDokk;pj% lekuks ofUglaxr%A lksUua ipfr rTtkap fokskku~ 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% iDokk;nkskey& kqkrZokEcqog lzksrksfopkjh rnoyacukUu/kkj.k ikpu foospu fdV~Vk/kksu;ukfnf;%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 nonabsorbable 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.
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lekuksfXu% lehiLFk% dksBs pjfr loZr%A vUua x`.gkfr ipfr foosp;fr eqapfrAA v--lw- 12
This shloka is none different than aforementioned shlokas.
jlLrq n;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{ksifueskkfnf;% 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.kpkfi iap/kk psV;R;fiA d`)p 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;= vkfnkCnks nzVO;%] rsu jlkfnlaoguks|r bR;FkZ%A laogua izsj.ke~A iap/kk psV;fr bfr izlkj.k&vkdqapu&foueu&mUueu&fr;ZXxeukfu iap psVk%A vU;s rq xfrizlkj.k&mR{ksi.k&fuesk&mUeskS% iapfHk% izdkjS% iap/kk bfr O;k[;ku;fUrA loZnsgxku~ TojkfrlkjjDrfiRrizHk`rhu~A MYg.k
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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 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<a p ukH;w# oa{k.kkS xqne~A vikuLFkku;a=LFk% kqew=kd`r~f;%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;ksiku% dkys dkZfr pkI;;e~A lehj.k% kdÙew=kqxHkkZrZokU;/k%A q)p 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<ks#xkspj%A kqkrZokdÙew=xHkZfue.kf;%AA v--lw- 12

Type of vata-bheda, location and sancharana is tabulated below:
Sr.No. Name of Vayu Chief location

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Extended areas of function
1. 2. 3. 4. 5. Prana Udana Vyana Samana Apana Head Chest Heart Chest, neck Nose, umbilicus, neck Entire body
Near digestive fire In GI tract Lower body Pelvis, bladder, penis, thighs
Chapter 5 Pitta dosha

1. Vyutpatti and Nirukti of term pitta
fik (Vyutpatti) u- vfi $ nks & rknsk% vYyksi% u nh?kZ% A rh] vfinh;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 rknsk% A kCndYinzqe *ri^ larkis A lq- lw- 21fiRr (Nirukti) *ri^ larkis A lq- lw- 212. General locations, properties, functions of pitta
LkLusgeq.ka rh{.ka p nzoeEya lja dVqA

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foifjrxq.kS% fiRra nzO;Sjkkq izkkE;frAA p-lw- 1-60 2- vkS.;a rS{.;a yk?koa ljRoa nzoRoe~ vufrLusg% kqDyk#.kotksZ xa/kp 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 oSk|xq.ky{k.ka fiRre~A lq-lw- 42-7 fiRra lLusgrh{.kks.ka y?kq folza lja nzoe~A v--lw-1] v-la-lw-1 vfXujso kjhjs fiRrkarxZr% dqfirkdqfir% kqHkkkqHkkfu djksfrA rn~ ;Fkk ifDre~ vifDra nkZue~ vnkZua ek=kek=Roe~ me.k% izd`frfod`fro.kkSZ kkS;Za Hk;a ks/ka gkZa 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.
o.kZp
fiRrknsokse.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.
nkZua ifDr:ek p {kqRr`.kknsgeknZoe~A izHkk izlknks es/kk p fiRrdekZfodkjte~AA

51
p-lw- 18
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/khkkS;ZruqeknZoS% fiRre~A v--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 foksks.k fiRrLFkkue~A
#f/kjekekk;p p-lw- 20-9
fiRrLFkkukfu]
r=kI;kekk;ks
Compendium further states that sweat, water portion of blood, plasma, and blood, stomach are locations of Pitta, amongst which stomach is chief one.
U S LU U S S, U H 2H
3. Specific locations, properties, functions of pachaka Pachaka
RkPp vn`Vgsrqdsu foksks.k iDokke/;LFka fiRra prqfoZ/ke~ vUuikua ipfr] foosp;fr p jnkskjlew=iqfjkkf.kA r=LFkeso p vkRekDR;k kskk.kka fiRrLFkkukuka kjhjL; p vfXudeZ.kk vuqxzga djksfr] rfLeu~ fiRrs ikpdksfXufjfr laKkA lq-lw- 21-10 r= ;n~ vkekk;iDokk;e/;LFka iapHkwrkRedRosfi rstksxq.kksRdkkZr~ {kfirlksexq.ka] rrp R;DrnzoLoHkkoa lgdkfjdk.kSokZ;qDysnkfnfHk% vuqxzgkn~ nguipukfnf;;k yC/kkfXukCna fiRre~ vUua ipfr] lkjfdV~VkS foHktfr kskkf.k p fiRrLFkkukfu r=Lfkeso vuqx`.gkfr rr~ ikpdfeR;qP;rsA v-la-lw- 20
52
@ P @ H 10H Q UÛ H 11H S U U H 12H v--lw- 12 vfkrihryh<[kkfnre~ vkgkjtkra tkroh;Z% ikp;fr bfr ikpd%A ;% Loda dkeesokfXua iziwj;fr gkZ;frA Hksy kk- 4
4. Specific locations, properties, functions of ranjaka
Ranjaka
;Rrq ;d`r~Iyhuks% fiRra] rfLeu~ jatdksfXufjfr 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.
vkekk;kJ;a fiRra jatda jljatukr~A v--lw- 12-13 ;Rrq vkekk;LFka jatdeqP;rsA fiRra rn~ jlk[;/kkrks% jatukr~ jkxfuiknukr~
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; vkekk;% 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.
53
jatda uke ;r~ fiRra rnzla kksf.kra u;sr~A Hkk-iz-iw- 2-143
5. Specific locations, properties, functions of alochaka
Alochaka
;n~ n`V;ka fiRra] rfLeu~ vkykspdksfXufjfr 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`fVLFka :ikykspukn~ vkykspde~A v-la-lw- 12-14

Alochaka is one, which is responsible for sight and remains in eyes.
;r~ fiRra us=;qxys :inkZudkfj rr~A kk-iw- 5-31

Alochaka is one, which is responsible for sight and remains in eyes.
;nkykspdlaKa rn~ :ixzg.kdkj.ke~A Hkk-iz-iw- 2-144

Alochaka is one, which is responsible for sight and remains in eyes. 6. Specific locations, properties, functions of bhrajaka
Bhrahaka
;Rrq Rofp fiRra] rfLeu~ HkzktdksfXufjfr laKkA l% vH;ax &ifjksd voxkg voysiuknhuka f;knzO;k.kka iDrk] Nk;kuka p izdkkd%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;axifjksdysiknhu~ ikp;fr Nk;kp izdkk;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

54
v--lw-12
It shines skin, therefore called bhrahaka.
Hkzktda dkafrdkfjRokYysikH;axkfnikpde~A 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 n;LFka] rfLeu~ vfHkizkfFkZreuksjFklk/kud`n~ mDr%A lq-lw- 21
lk/kdksfXufjfr
laKkA
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% dLekr~\ n;LFkdQreksiuksnfoLiVhd`reu%izkxq.;kr~A lq-lw- 21] MYg.kVhdk
bR;FkZ%A
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.
n;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 n~xra fiRre~A v--lw- 12

This shloka spells out same meaning.
;r~ fiRra n;s frBsUes/kkizKkdja p rr~A kk-iw-iz- 5-32

This shloka adds a word prada. It is advice for future.
55
;r~ lk/kdlaKa rn~ dq;kZr~ cqf)a /k`fra Le`fre~A Hkk-iz-iw- 3-124
This shloka is similar to abovementioned shlokas.
Chapter 6 Kapha dosha

56
1. Vyutpatti and Nirukti of term kapha
dQ (Vyutpatti) iqa- dsu tysu Qyfr bfr A Qy fu"irks *vU;s"ofi^ 3A2A101 bfr M% A ds fkjfl Qyfr Qy ok izkx~oM~M% A kCndYinzqe iqa- dsu tysu Qyfr Qy & M A okpLiR;e~ dQ (Nirukti) dsu tysu Qyfr bfr A
2. General locations, properties, functions of kapha
Xkq#khre`nqfLuX/ke/kqjfLFkjfifPNyk%A yse.k% izkea ;kfUr foijhrxq.kSxqZ.kk%AA p-lw- 1-61 2- LusgkSR;kkSDY;xkSjoek/kq;ZekRLk;kZfu yse.k% vkRe:ikf.kA p-lw- 20-21 3- ysek fg fLuX/ky{.ke`nqe/kqjlkjlkanzean fLrferxq#khrfoTtykPN%A p-fo- 8-98 ysek osrks 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% ysekA lq-lw- 42-7 fLuX/k% khrks xq#eZUn%y{.kks e`RLu% fLFkj% dQ%A v--lw- 1-12
57
lkse ,o kjhjs ysekUrxZr% dqfirkdqfir% kqHkkkqHkkfu 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 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 ysek 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`frjyksHkp 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
Lusgeaxskq la/khuka LFkS;Za cyeqnh.kZrke~A djksR;U;kUxq.kkapkfi cykl% Lok% fkjkpju~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.
ysek fLFkjRofLuX/kRolaf/kca/k{kekfnfHk%A v--lw- 19

All these qualities are described in aforementioned shlokas.
mj% fkjks xzhok iokZ.;kekk;ks esnp yseLFkkukfu] r=kI;qjks foksks.k yseLFkkue~A p-lw- 20-9
58
Compendium provides locations of Kapha as chest, head, neck, small joints, stomach, medodhatu; amongst which chest is chief one.
UU UU U uU S, UUH 3H
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--lw- 12

This Kapha perceives taste and it is located at tongue.
mHkkofi rr% lkSE;kS frBrpkafrds ;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 n;koyacua djksfrA lq-lw- 21-14
59
l rq mjLFk% Looh;sZ.k f=dL; vUuoh;sZ.k p lg n;L; p kskk.kka p yseLFkkukuka r=LFk ,o mnddeZ.kk voyacukn~ voyacd bR;qP;rsA v-la-lw-20 mjLFk% l f=dL; Looh;Zr%A n;L;kUuoh;kZPp rRLFk ,okEcqdeZ.kkA dQ/kkEuka p kskk.kka ;RdjksR;oyacue~A vrksoyacd ysek--v--lw- 12
5.
Specific locations, properties, functions of kledaka
Kledaka
Rk= vkekk;% fiRrkk;L; mifjVkr~ rRizR;uhdRokn~ /oZxfrRokr~ rstl%] panz bo vkfnR;L;] l prqfoZ/kL; vkgkjL; vk/kkj%A l p r= vkSndS% xq.kS% vkgkj% izfDyUu% fHkUula?kkr% lq[krjp HkofrAA ek/kq;kZr~ fifPNyRokPp izDysfnRokRrFkSo pA vkekk;a laHkofr ysek e/kqjkhry%AA l r=LFk% ,o LokDR;k mnddeZ.kk vuqxzga djksfrAA kskk.kka yseLFkkukuka kjhjL; p
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.
vkekk;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 vkekklafLFkr% Dysnd% lksUula?kkrDysnukr~A v--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
60
Tarpaka
fkjLFk% 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.
fkjLFk% p{kqjknhfUnz;riZ.kkr~ riZd%A v-la-lw-20

It is located in head, refreshes eyes and all special sense organs.
fkjlaLFkks{kriZ.kkr~A riZd%----A v--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 ysek loZlaf/klayskkr~ loZla/;uqxzga djksfrA lq-lw- 21-14

Kapha, which is located in joints, takes care of health of joints.
ioZLFk% vfLFklaf/kysk.kkr~ yskd bfrA v-la-lw- 20

Due to facilitating lubrication between bones in joints, it is called shleshaka Kapha.
laf/kyskkr~ yskd% laf/kkq fLFkr%A v--lw- 12

Due to facilitating lubrication between bones in joints, it is called shleshaka Kapha.
yse.k% loZla/khuka layska fon/kkR;lkSA Hkk-iz-iw- 3-132

61
Chapter 7 Ayurvedic Respiration and Speech

1. Physiology of respiration in Ayurveda
UkkfHkLFk izk.kiou% Li`V~ok RdeykUrje~A daBkr~ cfgfoZfu;kZfr ikrq fo.kqinke`rke~AA ihRok pkacjih;qka 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/kukfnf;%A
62
v-la-lw- 20 Hkkfkrxhrkfnfjfr vkfnkCnkn~ mPN~oklkfnfokskk%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. (Hkkfkrxhrkfn).
Hkkkrs bfr rkYokfnLFkkuO;kikjfuikkfnrkdkjkfno.kZO;fDr;qDra kCna djksfrA lq-kk- 9-5

This denotes function of speech. Udanavayu has important role in speech.
f U 34 SMU UQ f c oU S UU
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.
63
Chapter 8 Dosha vruddhi-kshaya

1. Etiological factors of dosha vruddhi
Okkrizdksigsro% frDrks.kdkk;kYi:{kizferHkkstuS%A /kkj.kksnhj.kfukktkxjkR;qPpHkkk.kS%AA f;kfr;ksxHkhkksdfpUrkO;k;keeSFkquS%A xzhekgksjkf=HkqDrkUrs izdqI;fr lehj.k%AA v--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%
64
fiRra dV~oEyrh{.kks.kiVqks/kfonkfgfHk%A kjUe/;kjk;/kZfogkngle;skq pAA v--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;fUnkhryS%A vkL;kLoIulq[kkth.kZfnokLoIUkfrcàg.kS%AA izPNnZuk|;ksxsu HkqDrek=olUr;ks%A iwokZs iwoZjk=s p ysek --- AA v--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#rsfuy%A dk;Z dk.;ksZ.kdkfeRoadaikukgkd`n~xzgku~A cyfunzsfUnz;HkzakizykiHkzenhurk%AA v--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 (cyHkzak), loss of sleep (funzkHkzak), loss of sensory functions(bafUnz;Hkzak), irrelevant speech (izyki), giddiness (Hkze), and timidity (nhurk).
r= okro`)kS Rod~ik#;a dk;Za dk.;Za xk=LQqj.ke~A m.kdkferk funzkukk% 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.
65
dk;Za dk.;Z xk=LQqj.k m.kdkferk laKk funzkukk cysafnz;ksi?kkr vfLFkkwy eTtkksk 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--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 khrkfHkykk nkg frDrkL;rk r`.ewPNkZ vYifunzrk ks/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:
66
yseo`)kS kkSDY;a kSR;a LFkS;Za xkSjoe~ volkn% ranzk funzk la/;fLFkfoyskpAA 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.
ysekfXulnuizlsdkyL;xkSjoe~A oSR;kSR;yFkkaxRoa okldklkfrfunzrk%AA v--lw- 11-5 oSR; kSR; LFkkSY; vkyL; xkSjo vaxlkn lzksr%fi/kku ewPNkZ ranzk funzk okl dkl izlsd Yykl vfXulkn laf/kfoyskkfnfHk% ysekA 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--lw- 12

Shama or kshaya of Vata is observed due to consumption of snigdha property. For Pitta Dosha -
fiRrL; dqoZrs --- kea khrksilafgrkAA v--lw- 12

Shama or kshaya of Pitta is observed due to consumption of cool property.
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For Kapha Dosha -
yse.k% dqoZrs --- :{kkn;% kee~AA v--lw- 12

Shama or kshaya of Kapha is observed due to consumption of ruksha property. 4. Manifestations of dosha kshaya
fyaxa {kh.ksfuySaxL; lknksYia Hkkfkrs fgre~A laKkeksgLrFkk yseo`);qDrke;laHko%AA fiRrs eanksuy% khra izekgkfu% dQs Je%A ysekk;kuka kwU;Roa nnzoyFklaf/krk%AA v--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 eanpsVrkYiokd~Roa vigkZ% ew<laKrk pA fiRr{k;s eanksekfXurk fuizHkRo~pA yse{k;s :{krk varnkZg vkekk;srjekk;kwU;rk% laf/kkSfFkY;a r`.kk nkScZY;a iztkxj.k~pA lq-lw- 15-9]10 izlsd v#fp Yykl laKkeksg vYiokd~psVrk vizgkZ vaxlkn vfXuoSkE;kfnfHk% {kh.kks ok;q% ihM;frA LraHkkSR; vfu;rrksn vjkspd vfoikd vaxik#; dai xkSjo [ku;ukkSDY;kfnfHk% fiRre~A Hkze m}sVu vfunzk vaxenZ ifjIyksk rksn no nkg LqksVu osiu ?kwek;u laf/kkSfFkY; n;nzo ysekk; kwU;rkfnfHk% ysekA v-la-lw- 19-15
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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 O;fDra Hksna p ;ks osfRr nkskk.kka l Hkosfkd~AA
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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;sirk nksk yHkUrs uksRRkjk xrh%A rs rwRrjklq xfrkq 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;knqiE;% l oS Hkosr~A ksknkskkfojks/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 f;kdky%)
,rkfu [kyq nkskLFkkukfu( ,kq laph;Urs nkskk%A izkd~ lap;gsrq#Dr%A r= lafprkuka [kyq nkskk.kka LrC/kiw.kZdksBrk ihrkoHkklrk eUnkserk pk~xkuka xkSjoekyL;a p;dkj.kfo}skpsfr fykfu HkofUrA r= izFke f;kdky%A lq-lw- 21-18
For Vata- fullness in abdomen (iw.kZdksBrk) and heaviness in abdomen (LrC/kdksBrk). For Pitta- yellow power(eUnkserk). tinge to skin(ihrkoHkklrk), and less digestive
For Kapha- heaviness in body (xkSjoe), inertia(vkyL;a). This sanchaya creates hatred towards all factors responsible for sanchaya. (p;dkj.kfo}sk).
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B) Second event of pathogenesis or aggravation (f}rh;% f;kdky%)
rskka izdksikr~ dksBrksnlapj.kkEyhdk & fiiklkifjnkgkUu}skn;ksRDysnkp tk;UrsA r= f}rh;% f;kdky%A lq-lw- 21-27
For Vata- needlelike pains in abdomen (dksBrksn) and shifting gas in abdomen (dksBlapj.k) For Pitta- regurgitation with sour taste (vEyhdk), severe thirst (fiiklk), and burning sensation (ifjnkg) For Kapha- loss of appetite (vUu}sk), nausea (n;ksRDysk) C) Third event of pathogenesis or spread of disease (r`rh;% f;kdky%)
,oa izdqfirkuka izljrka ok;ksfoZekxZxeukVksikS] vkskpkskifjnkg/kwek;ukfu fiRrL;] vjkspdkfoikdk~xlknkNfnZpsfr yse.kks fy~kfu HkofUr] r= r`rh;% f;kdky%A lq-lw- 21-32
For Vata- abnormal locomotion of Vata (ok;ksfoZekxZxeu), and shifting gas in abdomen (vkVksikS). For Pitta- feeling feverish (vksk), feeling dehydrated (pksk), and burning sensation (ifjnkg), ultimately getting overburnt (/kwek;u). For Kapha- loss of taste (vjkspd), indigestion (vfoikd), body ache (v~xlkn), and vomiting (NfnZ). D) Fourth event of pathogenesis or localization of disease (prqFkZ f;kdky%)
,oa izdqfirkrkaLrk~ kjhjiznskkukxE; rkaLrku~ O;k/khu~ tu;fUrA rs ;nksnjlfUuoska dqoZfUr rnk xqYefonzf/;qnjkfXul~xkukgfolwfpdkfrlkjizHk`rh~tu;fUr( cfLrxrk% izesgkejhew=kk?kkrew=nkskizHk`rhu~( es<xrk fu#)izdkksinakkwdnkskizHk`rhu~( xqnxrk HkxUnjkkZ%izHk`rhu~( o`k.kxrk o`f)%( /oZt=qxrkLrw/oZtku~( Ro~Xekalkksf.krLFkk% {kqnzjksxkku~ dqBfolikZap( esnksxrk xzUF;iP;cqZnxyx.MkythizHk`rhu~( iknxrk% yhinokrkksf.krokrd.VdizHk`rhu~( lokZ~xxrk TojlokZ~jksxizHk`rhu~( rskkesoefHklafufoVkuka iwoZ:iizknqHkkZo%( ra izfrjksxa o{;ke%A r= iwoZ:ixrskq prqFkZ f;kdky%A
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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~ kjhjiznskkukxE;) 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 (mnjkfXul~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 (vejh), stricture of urethra or retention of urine (ew=kk?kkr), and other urinary symptoms (ew=nkskizHk`rhu) . If location of vitiated doshah finds any deficiencies in penis, they are responsible for genesis of following diseases: Syphilis (minak), phymosis (fu#)izdk), and other local inflammatory conditions (kwdnkskizHk`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 (vkZ%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 (dqB), and other minor diseases (folikZ). 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 (okrkksf.kr), (okrd.VdizHk`rhu) etc.
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If these vitiated doshah circulate in whole body they are responsible for fever (Toj), diseases affecting all systems of living body (lokZ~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. Fifth f;kdky%) E) event of pathogenesis, appearance of disease (iape
vr /oZa O;k/ksnZZkZua o{;ke%& kksQkcqZnxzfUFkfonzf/kfoliZizHkùhuka izO;Dry{k.krk TojkrhlkjizHk`rhuka pA r= iape f;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 (foliZizHkùhuka), fever (Toj) and (vrhlkjizHk`rhuka) etc. F) Sixth event of pathogenesis or turning disease chronic (kB f;kdky%)
vr /oZaesrskkeonh.kkZuka oz.kHkkoekiUukuka kB f;kdky%] TojkrhlkjizHk`rhuka p nh?kZdkykuqcU/k%A r=kizfrf;ek.kslk/;rkeqi;kfUrA lq-lw- 21-35

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.
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Chapter 10 Prakruti
1. Vyutpatti and Nirukti of prakruti Vyutpatti of the word Prakruti is as follows:
iz $ d` *drZfj fDyp~^ HkkoknkS fDyu~ okA izf;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 pikf.kVhdk izd`fr% kjhjLo:ie~A v--lw- 1-10 v#.knRr] v-la-lw- banq
Prakruti is enumeration of body features, internal as well as external. 2. Definitions and synonym of prakruti Definitions of Prakruti
g cSH 39H U l U U s ULH 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
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(yseyk%). Those with predominance of Pitta or Vata are called (fiRryk% rFkk okryk%). These people frequently fall sick. Due to this predominance of Dosha proportion psychosomatic expressions called Dehaprakruti. these people show
izd`fr% uke tUeej.kkUrjdkyHkkfouh] Lodkj.kksnzsdtfurk fufoZdkfj.kh nkskfLFkrh%A jloSksfkd lw- 1-6
xHkkZokafrle;s
In development of fetus (xHkkZokafrle;), due to its own reasons Doshah become intensified (Lodkj.kksnzsdtfurk). This non-pathogenic intensified status of Dosha (fufoZdkfj.kh nkskfLFkrh%) remains constant from birth till death and this is Prakruti.
,rkfu fg ;su ;su nksks.kf/kdsuSdsukusdsu rk leuqc/;rs] rsu rsu nksks.k xHkksZuqc/;rs] rr% lk lk nkskizd`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.
# m SH 61H UU S H 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.
# UUUU UmlS U US S H 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
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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 its own poison. Similarly, human, bestowed with Prakruti with predominant dosha are not borne sick.
kqkl`XxfHkZ.khHkksT;psVk nkskksf/kdLrsu izd`fr% lIr/kksfnrkA
xHkkZk;rqZkqqA
l%
L;k
v--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.
kqkksf.krizd`fra dkyxHkkZk;izd`fra egkHkwrfodkjizd`fra p xHkZkjhjeis{krsA p-fo- 8-95
ekrqjkgkjfogkjizd`fra
Prakruti or physical characteristic features of Prakruti (physical constitution) of fetus is determined by following factors: 1. 2. 3. 4. Sperm and ovum (kqkksf.krizd`fra). Season and condition of uterus (dkyxHkkZk;izd`fra). Food and regimes of mother (ekrqjkgkjfogkjizd`fra). Role of Mahabhuta comprising fetus (egkHkwrfodkjizd`fra).
kqkl`xkRekk;dkylain~ ;L;ksipkjp fgrSLrFkkUuS%A xHkZp dkys p lq[kh lq[ka p latk;rs laifjiw.kZnsg%AA 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.
vk dkyxHkkZk;izd`fra
This can be considered as:
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1. 2. Prakruti of Kala (time). 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. b. c. Kshanadi Vyadhi-avastha 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 xHkkZk;s ekxsZ jDrs kqDysfuys fnA oh;Zoara lqra lwrsA v--kk- 1
Uterus should be normal in structure and function. Importance of this factor is read in this shloka.
UUSS M S M . . 5. 44
This reference dictates normal uterus and baby borne out of it is normal in great percentage.
sU .... . . 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.
b 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.
vkgkjkpkjpsVkfHk;kZn`khfHk% lefUorkSA
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L=hiqalkS leqis;krka r;ks% iq=ksfi rkn`k%AA lq-kk- 5
Prakruti of a baby depends upon diet and behavior of a male and female.
bZ 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] nskkuqikfruh p] dkykuqikfruh p] o;ksuqikfruh p izR;kRefu;rk psfrA tkfrdqynskdkyo;%izR;kRefu;rk fg rskka rskka iq#kk.kka rs rs Hkkofokskk 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. 2. 3. 4. 5. 6. 7. 3. Jati-Prasakta. Kula-Prasakta. Deshanupatini. Kalanupatini. Vayanupatini. Pratyatmaniyatatva. Sara-Prakruti. Classification of prakruti
nkskizd`fr% xq.kizd`frpsfr f}fo/kk iq#kk.kka izd`fr%A r= nkskizd`fr% okrkfn nkskd`rk xq.kizd`frp lRokfn xq.kd`rkA lIrnkskizd`r;% lIr p xq.kizd`r;% HkofUrA ukxktqZu
Prakruti is initially of two types: 1. 2. Doshaja (due to predominance of Dosha, mainly physical). Gunaja (due to reflection of psychological effects.).
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A] Dosha prakruti is grouped under following heads: 1. 2. 3. 4. 5. 6. 7. 1. 2. 3. Satvaja: 1. 2. 3. 4. 5. 6. 7. Rajas: 1. 2. 3. 4. 5. 6. Tamas: 1. 2. Pashava satva. Vanaspatya satva. 2. Matsya satva. Similar classification is found in Sushruta samhita.
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Vataja. Pittaja. Kaphaja. Combination of Vataja and Pittaja. Combination of Pittaja and Kaphaja. Combination of Kaphaja and Vataja. Combination of Vataja, Pittaja, and Kaphaja. Satvaja. Rajas. Tamas.
B] Gunaja Prakruti is grouped primarily into three heads:
These are divided into following subgroups: Brahma satva. Aindra satva. Varuna satva. Koubera satva. Gandharva satva. Yamya satva. Arsha satva. Asura satva. Rakshasa satva. Paishaa satva. Preta satva. Sapra satva. SHakuna satva.
C] He cited these classes as Kaya-Prakruti. He sub grouped Satvika, Rajasa and Tamas Kaya into following Satvika: 1. 2. 3. 4. 5. 6. 7. Rajas: 1. 2. 3. 4. 5. 6. Tamas: 1. 2. 3. Pashava. Matsya. Vanaspatya. Asura. Sarpa. Shakuna. Rakshasa. Paishaa. Preta. Brahma. Mahendra. Varuna. Koubera. Gandhrva. Yamya. RUshi.
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. 9. 10. 11. 12. 13. 14. Jati-Prasakta. Kula-Prasakta. Deshanupatini. Kalanupatini. Vayanupatini. Pratyatmaniyatatva. Sara-Prakruti.
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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 Pradaptipishita type. Kaliyuga is still running hence there is no question of going ahead in first Yuga again. 4. Characteristics of vata-prakruti
S MUL S Um MUU MQUSU Mp , CUUUUU, SUDUuUU UmUUUU, Lc LU ; UU l S, U, SUXU m
UU USp, UUc mS, , p
ppppp H
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: 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;
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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:
SUUUL H 63H UUNU A L UUS U # H 64H SpCUU% @ h LU cH 65H p-CU U UH 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. 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.
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Vata Prakruti from Ashtanga-Hurdaya:
c SUU mpShCUUCUUH 85H QU S U UH 86H UUcU U U H 87H UU M U # S H 88H S mhU ECUp H 89H
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. Vata Prakruti from Ashtanga-Samgraha:
SUSMSXUUSU mUmU UUSUCSUS
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UUUl UcUU H 6H UU S SUUUH 7H
@# SS cM U A U H 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
Pitta Prakruti from Charaka-Samhita:
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c F U Sc cU, Uc, U, XUU, , , A, , Uc, F ; U, UU; CUSUp; U; SU
Up H 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; insufficiency of semen, sexual desire and tastes 5. Pungent and sour 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:
S S USuUDU cU Uc m p H 67H s Q S U # U UlH 68H c c L U S U H 69H

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U-UU S U S 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:
qUqU SSc UcXUSUSU U XUUH 90H U U U Uh mH 91H U U XU UQ UQH 92H m S U # U UlpH 93H XU U l Up U H 94H U U Up H 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
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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 lifespan, 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:
LcSAuD UUU U
XU SQ H 9H U U U U mH 10H m S Uc # U UlH 11H

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
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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, lightnings, blazing sun and flaming fire etc. in dreams. 6. Characteristics of kapha-prakruti
Kapha Prakruti from Charaka-Samhita:
c U FUUS LU S FUUc FXU, UXU, gCUU, U L , UXU, SUU, cS, S cp H 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. 3. Soft pleasing clarity of complexion. appearance, tenderness and
UUSUUU, CUUUUU, UDUS, U CUU
FSUp Uc l
4. Sweet increase in the quantity of semen, desire for sex-act and number of procreation. 5. Firm 6. Dense 7. Slow 8. Stable manifestations. firmness, compactness and stability of the body. plumpness and roundedness of all organs. slow in action, intake of food and movement. slowness in initiating and actions, getting irritated and morbid
9. Heavy non-slippery pressing against the earth. 10. Cold
stable
gait with the entire sole of the feet
lack of intensity in hunger, thirst, heat and perspiration.

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11. Viscous firmness and compactness in joints. 12. Clear happiness in the look complexion and voice. and face; happiness and softness of
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:
cS
USUCUUU
U UcU pUU UUp H 71H SUU XUU # U H 72H UQ Q FU M c H 73H US SU U U U Up L H 74H rL L UE U c U H 75H
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
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Kapha Prakruti from Ashtanga-Hurdaya:
c cS UFCS UU# h Q H 96H XUUUUSUl U UU H 97H mXU QLU uUUU DUU U U gU U UH 98H mU XUU S U H 99H Q UcM UQ S UQFQH 100H UUuU h U S H 101H p Q L SUNUp SA l UXUS p H 102H ULLU cSS UEH 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,
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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:
S QUSUUCU UULUQ
UU UL UXU
cuUU UUU S U UQcMU H 12H UUU h U S H13H Q L U SA l UXUS 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
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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.
Chapter 11 Manasa Prakruti

1. Concept of manasa prakruti
-h, U, h , U U, S U S UWU UUUUp UU s

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, UU S
SH 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.
nkskizd`fr% xq.kizd`frpsfr f}fo/kk iq#kk.kka izd`fr%A r= nkskizd`fr% okrkfn nkskd`rk xq.kizd`frp lRokfn xq.kd`rkA lIrnkskizd`r;% lIr p xq.kizd`r;% HkofUrA ukxktqZu
Prakruti is initially of two types: 3. 4. 2. Doshaja (due to predominance of Dosha, mainly physical). Gunaja (due to reflection of psychological effects or Manasa). Types of manasa prakruti Individuals predominant in Satvik Prakruti are divided into following groups:
l--1. S UcU r lH 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.
UrUUmUU
UQ lH (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,
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excellent talker, scientific minded, deep and long memory in reading, retaining knowledge etc.
3.
US
CU
U lH (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.
#UU
SE
UcmU lH (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.
5. U U m UUUCU S L lH (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. SUU UU Q U lH (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.
UU
SUU lH (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.
hS S # l ; rh SH (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.
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U UE UU lH (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.
UUU
UUUL
SAUc U lH (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.
SUUS
UUUU lH (3)H
Characteristics of Paishaam 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.
hUhL U SUUUUUU lH (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.
UUUU (5)H
lH
Characteristics of Pretam Prakrti are excessive desire for food, too much mournful, envious, no discrimination in behavior, excessive greediness and inaction.
QSUUUUUS lH (6)H
Characteristics of SHakunam Prakrti are affection for passion, excessive food and regime fondness, unsteadiness, ruthlessness, and unacquisitiveness.
U US S U l, UH 38H
These are six emotions. Rajasa type of expressions found due to predominance of
UUc UUU U SA lH (1)H

95
Characteristics of Pashava Prakrti are cowards, unintelligent, hateful conduct and food habits, excessive sexual indulgence and sleep.
LUUSQ U S lH (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.
CUUU hXUU S lH (3)H

Characteristics of Vanaspatysm Prakrti are indolence, indulgence in food, and deficiencies in all intellectual faculties.
S S lUH 39H
These are three types of Tamas expressions.
U ;
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:
:U UU 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:
:U UU S U UU UUUUS .. 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:
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m S U U L . 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:
U, sUU , UUU sDU

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 (), 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 rqfV% iqfVcZye~ es/kk loZeUus izfrfBre~A u jkxkUukI;foKkukr~ vkgkjeqi;kst;sr~AA ijh{; fgreuh;ksgksgkgkjlaHko%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
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physiological limits whereas food of same qualities is responsible to grow and replenish used and worn out body entities.
U DU ..25.40 U UUSU
v. Effect of food on span of life Charaka-Samhita assures healthy life if a person follows proper code of conduct related to intake of food. This compendium quotes:
U Ud U U U .. 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:
U AUUUU s` 5
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
p UU SU UUS U UU j U U UUU SjUUU U ... 4.4,5,6

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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:
g .. .NU..13.15 NU U ..22.37
One can arrest vitiation of Dosha at the level of accumulation. 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 sustenance of body components into physiological limits. and
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
UUU @ U T -Uc, F, , Lh, cU ,CUU, , , , U T, 24
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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
CUUUU
l--
UUSCU () 21
Eight types of direction for ingestion of food are given they are Prakruti, Karana, Samyoga, Rashi, Desha, Kala, Upayogasamstha and Upayokta. 4. Ahara parinamakara bhava Charaka-Samhita offers following reference in Sharirasthana 6:
UUUUS l--c, , , FU, , pH 14H cUUUU l--c , U, , FU , #, S UU lH 15H

Following factors are responsible for bio-transformation of food: 1. Ushma. 2. Vayu. 3. Kleda. 4. Sneha. 5. Kala. 5. Aharapaka
SLU U .. 25.
Paka is digestion of ingested material. It involves changing form, structure and taste of ingested material.
DU FU H
101
AL mU Q f USS A SU . . 15.6,7,8
Prana is responsible to bring the eaten food in the alimentary tract (DU
). Fluids included in food, and digestive juices secreted in digestive tract

() make the food material dispersed and dissociated from bonding (). Due to presence of unctuousness of Kapha in stomach and due to unctuous quality of water (FU ) food becomes soft. Vata Samana is responsible to induce digestive fire to act on food, which is eaten at proper time ( Q) and eaten after observing all rules and regulations about ingestion of food ( ). Such food is then digested for the sake of increasing span of life (f) and divided into Rasa and Mala when it is digested in stomach by digestive fire which is placed below stomach (USS). 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 (SU). 6. Annavaha srotas and its mulasthana Charaka-Samhita in Vimanasthana states the mulasthana of annavaha srotas as:
vUuogkuka lzksrlka vkekk;ks ewya okea p ikoZa pA p- fo- 5

Sushruta-Samhita in Sharirasthana states the mulasthana of annavaha srotas as:
vUuogs }s r;ksewZye~ vkekk;% vUuokfgU;p /keU;%A lq- kk- 9

7. Role of grahani and pittadhara kala
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S AU UU ...5 LU UKASU ` U ` E .. 15.57,58 DU U `S, UKUAUDU` , , ` , DU S U U S AU UU ...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
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Chapter 13 Avasthapaka
1. Madhura, amla, katu avasthapaka
S QS US Ul UH . . 15.9
After food containing six Rasa is ingested (QS), foamy secretion of Madhur Kapha takes place as a primary event in digestion.
U oc U .. 21.13
This sweet () and cool () 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.
U S S S U . . 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.
` #S cS qU UU`S S U . . 15.11
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When this digested food is reached to Pakwashaya, it is absorbed with the help of agni (cS qU). Absorption gives digested food its shape of container (UU`). 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:
+ + U S U
Nirukti:
CU .. 26
Specific, non altering digestion. b) Definition of Vipaka:
DUU .. 26.66 U
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.
CU UDU US UU A U UU U U S .N.. 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.
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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 1 2 3 Madhura Amla Katu
Contributing factors Contributing factors (Charaka-Samhita) (Sushrutaa-Samhita) Madhura Rasa Amla Rasa Tikta, Rasa Katu, and Amla Qualities of Pruthvi and Apa Mahabhuta .. Kashaya Qualities of Akasha and Mahabhuta. Teja, Vayu
3.
Separation of sara and kitta
#U m A ÛH 15H UQ SS S A H 16H U S UQ UU U m U FH 17H ÛS , US , S , SS H 18H SÛ SA, FUU Û UH 19H
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
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Dhatu and Upadhatu of that srotas. Another potion, called Kitta, nourishes Mal a 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 Twaa 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
` #S cS qU . . 15.11
When this digested food is reached to Pakwashaya, it is absorbed with the help of agni. 5. Genesis of dosha during aharapaka
m U U UA` , S U, UQ, UQA` , S S - ..14 UUU

Dalhana states three-way nourishment of every Dhatu. Digestion of nutrient fluid results in three portions. First portion is called Mala, second portion is calle d 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 Sth ula portion is in form of Rakta. Generation of Anu portion is in form of Mamsa. 6. Definition of koshtha and characteristics
107
Etymology of word Koshtha is as follows:
cU . c + US U 2 4 L UU 2568 S U UU S U
Sushruta-Samhita states that entire abdomen should be considered as Koshtha.
U .U. 42.80
Sushrutaa-Samhita considers entire abdominal cavity is Koshtha. Definition of Koshtha:
cU . c + US U 2 4 L UU 2568 S U UU S U DU UUU UUU U .. 7.6,9 DUX NU , NU U P S U ` UUU S U ..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.
D U U S U
108
.NU.. 1.9
Four types of Koshtha is observed. They are Krura, Mrudu, Sama, and Madhya.
Uoc
US
UQ U U, m Q U , UZ .. 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.
U DU U UU DU L LFkkukU;kfXuiDokuka ew=L; #f/kjL; pA nq.Mwd%QqIQqlp dksB bR;fHkf/k;rsAA .. 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.
D U L Ud UU UA`p S, U U .. 11.48
Mahasrota is GI tract. This compendium suggested three routes of invasion of diseases in the body. Their names are outer route (UK), middle route (), and inner route (U U). GI tract is inner route of invasion of diseases.
109
Chapter 14 Agni
1. Definitions of agni
A - Z U - A Sf .... SU UU ..... (S ) UUA ... .. 15.3 .... .. 4.3 ... .. 3.82 .. 1.7 UU U .. 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. 2. 3. (E) Fire (q) Fire, Digestive faculty (U) A sacrifice, An offering
4. () fire, god of fire, digestive power, for whom nothing is sufficient
110
5. 6. 7. 8. 9. () fire () friend of Vayu () having process (UUU) fire, sun, god SHiva (U) fire burning, combustive in nature
10. () clean, pure, white, bright, pious, purified, honest, faithful, the hot season, venous. 4. Classification of agni In all 13 types of Agni are found in body. They are, seven Dhatwagni, five Bhutagni and one Paakagni. 5. Locations, Properties and functions jatharagni, dhatwagni and bhutagni Jatharagni:
A A UU UUA .. 6.22
Agni that accomplishes () body requirements is called Kayagni, or Jatharagni, which stays in Jathara, or stomach.
UUA UUS Q, UU EUS U Q .. 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, Paakagni, or Pachaka Pitta is synonym of each other since their function is same, that is, digestion of food.
CUU `S , UU S S U U, S AU
111
.. 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.
B Q U^ S U U S .NU.. 12.10,11,12
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.
Q - U
Dhatwagni:
A c .. 15.38 #UU m SA ^ ..15.15 UU UU m mU UmU UU, ... UUAU
112
U
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:
S S c U p F
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.
113

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yksd & vFkZ

Dr. Nandini Dhargalkar

Dr. Minakshi Randive

Books are available on contact to

Phone: +919989991245 Mail ID: ashoksrandive@gmail.com For Anadi Publications

Copyright Dr. Nandini Dhargalkar

First edition: 01 January 2014

FROM BOTH AUTHORS

Dr. Nandini Dhargalkar

Dr. Minakshi Randive

SHLOKA-ARTHA-SHARIRA-KRIYA Chapter 1 Fundamental study

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

=ljs.kqcqZ/kS% izksDrfL=akrk ijek.kqfHk%A

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

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fuR;kfuR;k p A fuR;k% ijek.kq:ik% A vfuR;k% dk;Z:ik% A

fuR;ksfuR;pA fuR;% ijek.kq:i%A vfuR;% dk;Z:i%A

kCnxq.kekdkkaA rPpSda foHkq fuR;a p AA rdZ 13

[kjnzopyks.kRoa Hkwtykfuyrstlke~A vkdkkL;izfr?kkrks n`Va fy~xa ;Fkkee~A

y{k.ka loZa ,rr~ LikZusfUnz;xkspje~A LikZusfUnz;foKs;%A LikksZ fg lfoi;Z;%A p-kk- 1]29]30

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liz;kstueqfVa yksdL; iq#kL; pA lkekU;a ewyeqRiRrkS fuo`RrkS ekxZ ,o p AA p- kk- 5-25

cz.kks foHkwfr izztkifr Anataratma vibhuti mind

voLFkk=;e~ mn;izy;ks rskk -------p- kk- 1

lkekU;esdRodja] fokskLrq i`FkDRor~A rqY;kFkZrk fg lkekU;a fokskLrq foi;Z;%A p-lw-1-45

UMUU UUQMl). Word Ayana

Chapter 2 Sharira, Kriya, Purusha, etc

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vkikneLrdekd`fr%A p- fo- 8-119

LFkwyd`ke/;Hksnsu f=fo/kks nsg%A lq- lw- 35-33

kMaxaa bfr kjhje~ A lq- lw- 15

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kjhja p nksk/kkrqeyleqnk;% A v- la lw- 1 bUnq% A

kh;Zrs jksxknhuka ;r~ rr~ kjhjaA kCnjRukofy] kCndYinzqe

kh;Zrs rr~ kjhje~A

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r= 'kjhja uke psrukf/k"BkuHkwra iapegkHkwrfodkjleqnk;kReda le;ksxokfg A p- 'kk- 6-4

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

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

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

fofo/kS% O;kf/kfHk% x`rs ok

fp~] ph;rs vUukfnfHk% kCndYinzqe

fnrs] fng~ ?k~ A fng mip;s kCndYinzqe

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

'kh;Zrs rn~ 'kjhje~

dkS HkwekS yh;rs rr~ dqye~

O;qRifRr d`&Hkkos dpknkS ok ;Fkk;Fka pA kCndYinzqe

izo`fRrLrq [kyq dk;ZlekjEHkpA

/kkrqlkE;f;k pksDrk rU=L; vL; iz;kstue~A p- lw- 1-53

iz;Rukfn deZ psfVreqP;rsA p- lw- 1-49

vkRela;ksx iz;RukH;ka gLrs deZAA d.kkn 5-11

iz;ksxs p r= U;k;erfl)k f;k dEeZ kCns 1755i`-nfkZr

This shows relation between Mahabhuta and Triguna.

Different compendia offer following references:

kjhja vf/kra ra=e~A

psruk/kkrqjI;sd% Le`r% iq#klaKd%A p-kk- 1

egnkfn loZ {ks=eO;Drekp{krs] {ks=Ka rq kkorefpUR;ekRekue~A dk-kk- 4

v f=n.Mkred lRoekRekkjhja------------osnks;a leizdkfkr%A p-lw- 1-47&67 lRoa vkRek kjhja