The third chapter of Shareerasthanam of Ashtanga Hridayam is called as Angavibhagasharira Adhyayah. This chapter offers with the reason of various elements of the physique.
The matters coated on this chapter embrace –
– Anga-Pratyanga – main and minor elements
– Bhuta Gunas – qualities of 5 components of nature
– Bhautika Sarira – Bhuta-body relation
– Matru pitru bhava – maternal and paternal derivations
– Satmyadi bhava – derivations from habituation and many others
– Rasaja bhava – derivations from maternal diet
– Satvadi guna Bhava – derivatives from major portions
– Satpa tvaca – the seven skins
– Sapta kala – seven membranes
– Saptaa asaya – seven containers
– Kosthanga – viscera
– Jivita dhama – seats of life
– Jala-Kandaradi – net-like constructions, tendons and many others
– Asthi (bones) – Snayu (tendons) – Pesi (muscle groups)
– Sira – veins
– Avedhya sira – veins to not be reduce for venesection
– Sira vibhaga – classification of veins
– Indicators and signs of the veins carrying doshas
– Dhamanis – arteries and their course
– Bahyasrotas – exterior orifices, channels
– Abhyantra Srotas – inner channels
– Attribute options of channels
– Elements vitiating and contaminating the channels of the physique
– Srota Dusti lakshanas – indicators of abnormalities of the channels
– Simily for nourishment of the physique by channels
– Indicators of damage to the channels and their administration
– Jatharagni – fireplace within the abdomen and duodenum which aids digestion of meals
– Jatharagni – fireplace within the abdomen and duodenum which aids digestion of meals
– Aharapaka – digestive processes
– Formation of kapha, pitta and vata by meals
– Dhatu agni – Fires of components
– The basic parts of the meals nurturing their respective elemental tissues within the physique
– Formation of essence and waste parts of meals after its digestion
– Sequential formation of tissues from each other
– Tissue excreta
– Continued cyclic diet of tissues
– Circulation of rasa
– Jatharagni pradhanayam – significance of gastric fireplace
– Jatharagni bheda – sorts of gastric fireplace
– Qualities of 4 sorts of Jatharagni
– Trividha Bala – three sorts of power
– Trividha Desa – three Sorts of habitat
– Dhatu Pramana – amount of tissues
– Deha Prakrti – human structure / temperament
– Vata Prakrti – Nervous temperament
– Pitta Prakrti – bilious temperament
– Kapha Prakrti – kapha temperament
– Beginning structure with predominance of two and three doshas
– Vayah – age
– Sarira Laksana – physiognomy
– Indicators of organs and elements of the physique depicting longevity and good well being
– Causes for enumerating eight sorts of excellences|
– Qualities of individuals enriched with sattva, raja and tamo qualities
Pledge by the writer(s)
अथातोऽङ्गविभागं शारीरं व्याख्यास्यामः।
इति ह स्माहुरात्रेयादयो महर्षयः।।गध्यसूत्रे॥२॥
After having provided prayers to the God, henceforth we’re going to clarify the chapter pertaining to the event of the embryo thus say (pledge) atreya and different sages.
Anga-Pratyanga – main and minor elements
शिरोऽन्तराधिर्द्वौबाहू सक्थिनीतिसमासतः।
षडङ्गमङ्गं प्रत्यङ्गं तस्याक्षिहृदयादिकम्॥१॥
Head, trunk, two arms and two legs – are briefly, the six anga (main elements) of the physique; eyes, coronary heart and many others. are the pratyanga (minor elements) connected to them
Bhuta Gunas – qualities of 5 components of nature
शब्दःस्पर्शश्चरूपं च रसोगन्धः क्रमाद्गुणाः।
खानिलाग्न्यब्भुवां एकगुणवृद्ध्यन्वयः परे॥२॥
Shabda (sound), sparsha (contact), rupa (type), rasa (style) and gandha (scent) are the qualities respectively of kha (akasa), anila (vayu), agni (tejas), ambu (ap) and bhu (prthvi) improve of 1 high quality extra is present in every succeeding (bhuta).
Bhautika Sarira – Bhuta-body relation
तत्रखात्खानि देहेऽस्मिन्श्रोत्रं शब्दोविविक्तता।
वातात्स्पर्श त्वगुच्छ्वासावह्नेर्दृग्रूपपक्तयः॥३॥
आप्याजिह्वा रसक्लेदाघ्राणगन्धास्थि पार्थिवम्।
On this human physique, from akasha bhuta the orifices, the ears, the sound and vacancy / free area are produced from vayu bhuta, the contact, the pores and skin and respiration are shaped. From agnibhuta the eyes, imaginative and prescient, and digestion are generated. From ap bhuta the tongue, style, fluids and moisture are produced. From prthvi bhuta, the nostril, the scent and the bones are produced.
Matr pitr bhava – maternal and paternal derivations
मृद्वत्र मातृजं रक्तमांसमज्जगुदादिकम्॥४॥
पैतृकं तु स्थिरं शुक्रधमन्यस्थिकचादिकम्।
चैतनं चित्तमक्षाणि नानायोनिषु जन्म च॥५॥
Delicate elements comparable to blood, muscle, marrow, the rectum and many others., are matrja (derived from the mom); these that are static (compact onerous) such because the semen, arteries, bones, hairs and many others, are pitrja (derived from the daddy) from cetana (atma- soul) the thoughts, the sense organs and start (ordeal of being born) in numerous species of dwelling beings are developed.
Satmyadi bhava – derivations from habituation and many others
सात्म्यजं त्वायुरारोग्यमनालस्यं प्रभाबलम्।
From satmya (habituation) the life (length of life), well being, enthusiastic exercise, radiance (brilliance in all actions, color and complexion and many others) and power (bodily and psychological) are developed.
Rasaja bhava – derivations from maternal diet
रसजं वपुषो जन्मवृत्तिर्वृद्धिरलोलता॥६॥
From rasa (nutrient portion of meals), the physique (formation and growth of foetus), its upkeep, development and non-attachment (to sensual actions) are seen.
Satvadi guna Bhava – derivatives from major portions
सात्विकं शौचमास्तिक्यं शुक्लधर्मरुचिर्मतिः।
राजसं बहुभाषित्वं मानक्रुद्दम्भमत्सरम्॥७॥
तामसं भयमज्ञानं निद्राऽऽलस्यं विषादिता।
इति भूतमयोदेहः।
Cleanliness, perception in Gods, inclination to observe the trail of pure advantage (righteousness) are satvika (derivations from satvaguna); talkativeness, pleasure, anger, vainness and jealousy are rajasa – (derivations from rajoguna); worry, ignorance, sleep, laziness and grief are tamasa – (derivations from tamoguna) thus the physique consists of the bhutas
Satpa tvacha – the seven skins
तत्र सप्तत्वचोऽसृजः॥८॥
पच्यमानात्प्रजायन्ते क्षीरात्सन्तानिका इव।
The physique has seven layers of pores and skin are produced in the course of the cooking (metabolic warmth exercise) of blood simply because the layer of scum, in the course of the cooking of milk.
Sapta kala – seven membranes
धात्वाशयान्तरक्लेदो विपक्वः स्वं स्वमूष्मणा॥९॥
श्लेष्म स्नाय्वपराच्छन्नः कलाख्यः काष्ठसारवत्।
ताः सप्त
The moisture current contained in the dhatu (tissue) and asayas (organs) processessed by their very own warmth (of every dhatu and asaya) grow to be reworked into constructions known as kala, simply because the essence will get shaped within the timber these are coated with slesman (kapha), snayu (tendenous waxy materials) or apara (chorion / placenta); these are seven.
Saptaa asaya – seven containers
सप्तचाधारा रक्तस्याद्यः क्रमात्परे॥१०॥
कफामपित्तपक्वानां वायोर्मूत्रस्यचस्मृताः।
गर्भाशयोऽष्टमः स्त्रीणां पित्तपक्वाशयान्तरे॥११॥
Adhara (asaya) – containers/recepticles- are seven; the primary is of rakta (blood), adopted by smṛtāḥ ca kapha āma pitta pakvānāṃ vāyoḥ mūtrasya – these of kapha, ama (undigested meals), pitta, pakva (digested meals), vayu (vata) and mutra (urine); in girls garbhashaya (uterus), the eight located in between pittasaya and pakvasaya
Kosthanga – viscera
कोष्ठाङ्गानि स्थितान्येषु हृदयं क्लोमफुप्फुसम्।
यकृत्प्लीहोण्डुकं वृक्कौ नाभिडिम्बान्त्रवस्तयः॥१२॥
Koshthanga (organs contained in the chest and stomach) are the hrdaya (coronary heart), kloma, phuphphusa (lungs), yakrit (liver), phiham (spleen), unduka (caecum), two vrikka (kidneys), nabhi (umbilicius), dimbha (uterus), antra (intestines) and basti (urinary bladder)
Jivita dhama – seats of life
दशजीवित धामानि शिरोरसनबन्धनम्।
कण्ठोऽस्रं हृदयं नाभिर्बस्तिः शुक्रौजसीगुदम्॥१३॥
The ten seats of life are head, tongue throat, blood, coronary heart, navel, urinary bladder, semen, ojus and rectum
Jala-Kandaradi – net-like constructions, tendons and many others.
जालानिकण्डराश्चाङ्गे पृथक्षोडशनिर्दिशेत्।
षट्कूर्चाः सप्तसीवन्यो मेढ्रजिह्वाशिरोगताः॥१४॥
शस्त्रेणताः परिहरेच्चतस्रो मांसरज्जवः।
चतुर्दशास्थिसङ्घाताः सीमन्ताद्विगुणानव॥१५॥
There are within the physique sixteen jala (internet like constructions) and kandra (large tendons) individually; six kurca (brush- like constructions), seven sivani (sutures, raphae) positioned within the penis, tongue and head (cranium), these must be spared from sharp devices; there are 4 mamsa rajju (muscular ropes), fourteen asthisanghata (confluence of bones), simanta (border traces, dividing traces , demarcations) are twice of 9 i.e. eighteen in quantity
Asthi (bones) – Snayu (tendons) – Pesi (muscle groups)
अस्थ्नां शतानिषष्टिश्चत्रीणि दन्तनखैः सह।
धन्वन्तरिस्तु त्रीण्याह सन्धीनां च शतद्वयम्॥१६॥
दशोत्तरं सहस्रे द्वे निजगादात्रिनन्दनः।
स्नान्नां नवशतीपञ्च पुंसां पेशीशतानितु॥१७॥
अधिकाविंशतिः स्त्रीणां योनिस्तनसमाश्रिताः।
300 and sixty is the quantity asthi (bones) inclusive of enamel and nails Dhanvantari (divodasa) says they’re 300 solely the variety of sandhi (bony joints) is 2 hundred and ten Atri’s son (Krisna Atreya) says they’re two thousand snayu (tendons) are 9 hundred, pesi (muscle groups) are 5 hundred, in males and twenty extra in girls positioned within the vaginal tract and breasts
Sira – veins
दशमूलसिराहृत्स्थास्ताः सर्वं सर्वतोवपुः॥१८॥
रसात्मकं वहन्त्योजस्तन्निबद्धं हि चेष्टितम्।
स्थूलमूलाः सुसूक्ष्माग्राः पत्ररेखाप्रतानवत्॥१९॥
भिद्यन्तेतास्ततः सप्तशतान्यासां भवन्ति तु।
Mula sira (root veins) are ten positioned in (connected to) the hrdaya (coronary heart), they transport the rasa (first fluid tissue) and ojas (essence of tissues) to the entire physique; on all of them the actions of the physique rely they’re large at their roots and really small at suggestions, and seem just like the traces of a leaf; thus divided they grow to be seven hundred (in quantity)
Avedhya sira – veins to not be reduce for venesection
तत्रैकैकं च शाखायां शतं तस्मिन्नवेधयेत्॥२०॥
सिरां जालन्धरां नामतिस्रश्चाभ्यन्तराश्रिताः।
षोडशद्विगुणाः श्रोण्यां तासां द्वे द्वे तुवङ्क्षणे॥२१॥
द्वे द्वे कटिकतरुणे शस्त्रेणाष्टौस्पृशेन्नताः।
पार्श्वयोः षोडशैकैकामूर्ध्वगां वर्जयेत्तयोः॥२२॥
द्वादश द्विगुणाः पृष्ठेपृष्ठवंशस्यपार्श्वयोः।
द्वे द्वे तत्रोर्ध्वगा मिन्यौन शस्त्रेणपरामृशेत्॥२३॥
पृष्ठवज्जठरे तासां मेहनस्योपरिस्थिते।
रोमराजीमुभयतो द्वे द्वे शस्त्रेणनस्पृशेत्॥२४॥
चत्वारिंशदुरस्यासां चतुर्दशनवेधयेत्।
स्तनरोहिततन्मूल हृदये तु पृथग्द्वयम्॥२५॥
अपस्तम्भाख्ययोरेकां तथाऽपालापयोरपि।
ग्रीवायां पृष्ठवत्तासां नीलेमन्ये कृकाटिके॥२६॥
विधुरे मातृकाश्चाष्टौ षोडशेति परित्यजेत्।
हन्वोः षोडशतासां द्वे सन्धिबन्धनकर्मणी॥२७॥
In every extremity the (variety of) siras (veins) are 100; out of them, the 4 viz, one by title Jalandhanra and three located deep insides, shouldn’t be reduce (for performing venesection) within the sroni (pelvis) these are twice the sixteen i.e. thirty-two siras of them, two every in each vanksana (groins), two every in each katikataruna (crest of pelvic bone); these eight shouldn’t be touched by the sharp instrument (of vensection). Within the parsva (flanks) there are sixteen; of them one on both aspect going upwards must be prevented within the prsrtha (again) these are two occasions of twelve i.e. twenty-four in quantity on both aspect of the digital column; amongst them two watch on both aspect going upwards shouldn’t be touched by the sharp devices within the jathara (stomach) their quantity is similar as within the again; out of them two on both aspect positioned above the penis on both aspect of the road of hair must be touched by the sharp instrument within the uras (chest) there are forty; out of them the fourteen viz., two every located at stanarohita (higher border of the perfect), stanamula (decrease border of the breast), hrdaya (area of the guts), one every at apasthambha (left and proper borders of the chest) and apalapa (left and proper borders of again) shouldn’t be reduce within the griva (neck) their quantity is similar as within the again; amongst them, sixteen viz, two nila, two manya, two krkatika, two vidhura, and eight matraka – must be prevented within the hanu (decrease Jaw) there are sixteen; of them, the 2 which binds the joints (of the decrease jaw with the cranium, shouldn’t be reduce)
Avedhya sira – veins to not be reduce for venesection
जिह्वायां हनुवत्तासामधो द्वे रसबोधने।
द्वेचवाचः प्रवर्तिन्यौनासायां चतुरुत्तरा॥२८॥
विंशतिर्गन्धवेदिन्यौ तासामेकां च तालुगाम्।
षट्पञ्चाशन्नयनयोर्निमेषोन्मेषकर्मणी॥२९॥
द्वेद्वे अपाङ्गयोर्द्वे च तासां षडितिवर्जयेत्।
नासानेत्राश्रिताः षष्टिर्ललाटे स्थपनीश्रिताम्॥३०॥
तत्रैकां द्वे तथाऽऽवर्तौ चतस्रश्चकचान्तगाः।
सप्तैवं वर्जयेत्तासां कर्णयोः षोडशात्रतु॥३१॥
द्वे शब्दबोधने शङ्खौ सिरास्ता एवचाश्रिताः।
द्वे शङ्खसन्धिगेतासां मूर्ध्नि द्वादशतत्रतु॥३२॥
एकैकां पृथगुत्क्षेप सीमन्ताधिपतिस्थिताम्।
इत्यवेध्यविभागार्थं प्रत्यङ्गं वर्णिताःसिराः॥३३॥
अवेध्यास्तत्रकार्त्स्न्येनदेहेऽष्टानवतिस्तथा।
सङ्कीर्णाग्रथिताः क्षुद्रावक्राः सन्धिषुचाश्रिताः॥३४॥
Within the Jihva (tongue) their quantity is similar as in decrease jaw (sixteen) ; of them two decrease ones which make for style notion and two which make for speech (shouldn’t be reduce) within the nostril there are twenty 4; of them, the 2 liable for scent notion and one within the palate shouldn’t be reduce within the eyes they’re fifty six; of them, six viz., two every which do the closing and opening of the eyelids; the 2 located on the apanaga (the outer angle of the every eye) these six must be prevented among the many veins positioned within the area of nostril and eyes, within the brow there are sixty; out of them, the one positioned on the sthapani, two on the avarta, 4 on the border line of the hair – these seven must be prevented within the ears there are sixteen; of them two liable for notion of sound must be prevented within the sankha (temples) additionally the veins of the identical quantity (sixteen) exist; of them, two located on the joints of the temples shouldn’t be reduce within the head there are twelve; of them, one every positioned on the utksepa (on the borderline of hairs), simanta (sutures within the cranium) and adhipati (bregma within the centre of the cranium) (complete eight) shouldn’t be reduce thus, to say the veins which shouldn’t be reduce, the veins of the sub organs (head, center portion of the physique and limbs) have been described amongst these siras (veins) within the physique, in complete, ninety-eight veins (which shouldn’t be reduce have been specified) additionally, (other than these the siras) that are fused collectively, shaped into lumps, very minute, curved and positioned inside joints additionally shouldn’t be reduce (for bloodletting)
Sira vibhaga – classification of veins
तासां शतानां सप्तानां पादोऽस्रंवह ते पृथक्।
वातपित्तकफैर्जुष्टं शुद्धं चैवं स्थितामलाः॥३५॥
शरीरमनुगृह्णन्ति पीडयन्त्यन्यथापुनः।
Out of the seven hundred siras (veins) one fourth of them (100 seventy-five) carry blood vitiated by vata, pitta, kapha and pure (unvitiated) blood individually the mala (dosa), remaining so (inside their regular state) maintain the physique, whereas, alternatively (of their irregular state) they trigger troubles to the physique
Indicators and signs of the veins carrying doshas
तत्रश्यावारुणाः सूक्ष्माः पूर्णरिक्ताः क्षणात्सिराः॥३६॥
प्रस्पन्दिन्यश्च वातास्रं वहन्ते पित्तशोणितम्।
स्पर्शोष्णाः शीघ्रवाहिन्यो नीलपीताः कफं पुनः॥३७॥
गौर्यः स्निग्धाः स्थिराः शीताः संसृष्टं लिङ्गसङ्करे।
गूढाः समस्थिताः स्निग्धारोहिण्यः शुद्धशोणितम्॥३८॥
Veins that are bluish-red in color, small (someday) full and someday empty momentarily and having throbbing (pulsations) are carrying blood combined with Vata; these that are heat to the touch; of fast tempo (charge), bluish-yellow in color are carrying blood combined with pitta; these that are white in color, easy, static (immovable, agency, onerous) and chilly to the touch are carrying blood combined with kapha; combination of those indicators point out combination of dosas these that are deep seated, evenly positioned, easy and of slight purple color are carrying pure blood (unmixed with the dosas).
Dhamanis – arteries and their course
धमन्यो नाभि सम्बद्धाविंशतिश्चतुरुत्तरा।
ताभिः परिवृतानाभिश्चक्रनाभिरिवारकैः॥३९॥
ताभिश्चोर्ध्वमधस्तिर्यग्देहोऽयमनुगृह्यते।
Dhamanis, connected to the nabhi (umbilicus) are twenty-four
surrounded by them, the umbilicus resembles the axle of a wheel surrounded by spokes. By these (dhamanis) spreading upwards, downwards and sidewards – your entire physique is maintained (with provide of nourishment)
Bahyasrotas – exterior orifices, channels
स्रोतांसि नासिके कर्णौ नेत्रे पाय्वास्यमेहनम्॥४०॥
स्तनौ रक्तपथश्चेति नारीणामधिकं त्रयम्।
Srotas (orifices, channels, passages) are: the 2 within the nostril, two within the ears, two within the eyes, one of many rectum, one of many mouth and one of many urethra; in girls ; there are three extra, two within the breasts and one for the passage of menstrual blood.
Abhyantra Srotas – inner channels
जीवितायतनान्यन्तः स्रोतां स्याहुस्त्रयोदश॥४१॥
प्राणधातुमलाम्भोन्नवाहीनि अहितसेवनात्।
तानि दुष्टानि रोगायविशुद्धानि सुखाय च॥४२॥
Srotas that are inner are stated to be 13 and are seats of the life they’re, one every of prana (respiration), the dhatus (the seven primary tissues), the malas (urine, stool, sweat), ambu (water) and anna (meals) these getting vitiated by indulgence in unsuitable (meals and actions) provides rise to ailments; when regular end in well being.
Attribute options of channels
स्वधातु समवर्णानि वृत्तस्थूलान्यणूनि च।
स्रोतांसि दीर्घाण्याकृत्या प्रतान सदृशानिच॥४३॥
These channels possess the identical color as their dhatu (tissue by which they’re current), are round, large (extensive) or small (minute), lengthy and resemble the net-like traces of a leaf in form
Elements vitiating and contaminating the channels of the physique
आहारश्च विहारश्च यः स्याद्दोषगुणैःसमः।
धातुभिर्विगुणोयश्च स्रोतसां स प्रदूषकः॥४४॥
Meals and actions which possess qualities related with these of the dosas and dissimilar with these of the dhatus trigger vitiations of the srotas.
Srota Dusti lakshanas – indicators of abnormalities of the channels
अतिप्रवृत्तिः सङ्गो वा सिराणां ग्रन्थयोऽपिवा।
विमार्गतो वा गमनं स्रोतसां दुष्टिलक्षणम्॥४५॥
Atipravrtti (improve of construction or operate), sanga (lower of construction or operate), siragranthi (formation of lumps, tumour, thickening and many others within the channels) and vimargagamana (motion in uncommon or improper paths) are the sroto dusti laksana (indicators of abnormality of srotas).
Simily for nourishment of the physique by channels
बिसानामिव सूक्ष्माणि दूरं प्रविसृतानिच।
द्वाराणि स्रोतसां देहेरसोयैरुपचीयते॥४६॥
Similar to the minute orifices of the lotus stem are unfold out all through the stem, the openings of the srotas i.e. channels (are additionally unfold out all through the physique), (by means of these orifices) the physique will get nourished by the the rasa (i.e. the nutritive juice derived after the meals will get digested within the abdomen).
Indicators of damage to the channels and their administration
व्यधेतुस्रोतसां मोहकम्पाध्मानवमिज्वराः।
प्रलाप शूल विण्मूत्ररोधा मरणमेव वा॥४७॥
स्रोतोविद्धमतो वैद्यः प्रत्याख्याय प्रसाधयेत्।
उद्धृत्य शल्यं यत्नेन सद्यःक्षत विधानतः॥४८॥
If the channels are injured, delusion / lack of consciousness, tremors, flatulence, vomiting, fever, delirium, ache within the stomach, suppression of faeces and urine and even demise could happen therefore the doctor ought to first inform the kin of the one that has damage to srotas, concerning the incurability after which do remedy by eradicating the international physique with all efforts and deal with the wound in the identical method as treating a latest / recent wound.
Jatharagni – fireplace within the abdomen and duodenum which aids digestion of meals
अन्नस्य पक्ता पित्तं तु पाचकाख्यं पुरेरितम्।
दोष धातु मलादीनामूष्मेत्यात्रेय शासनम्॥४९॥
Pacaka pitta, as described earlier (in chapter 12 of sutra-sthana) is the one which cooks (digests) the meals; Atreya proclaims that there’s usma (warmth), in (every one in every of) the dosa, dhatu and mala
Jatharagni – fireplace within the abdomen and duodenum which aids digestion of meals
तदधिष्ठानमन्नस्य ग्रहणाद्ग्रहणीमता।
सैव धन्वन्तरिमते कलापित्तधराह्वया॥५०॥
आयुरारोग्य वीर्यौजो भूतधात्वग्निपुष्टये।
स्थितापक्वाशयद्वारि भुक्तमार्गार्गले वसा॥५१॥
भुक्तमामाशयेरुद्ध्वा साविपाच्यनयत्यधः।
बलवत्यबलात्वन्नमाममेव विमुञ्चति॥५२॥
ग्रहण्या बलमग्निर्हि स चापि ग्रहणीबलः।
दूषितेऽग्नावतो दुष्टा ग्रहणीरोगकारिणी॥५३॥
यदन्नं देहधात्वोजो बलवर्णादिपोषणम्।
तत्राग्निर्हेतुराहारान्न ह्यपक्वाद्रसादयः॥५४॥
Its (pacaka pitta vis a vis jatharagni) seat is grahani duodenum) so known as as a result of it withholds the meals (for a sure time contained in the amasaya i.e. abdomen to facilitate digestion) within the opinion of Dhanvantari it’s the kala often known as Pittadhara located on the entrance of the pakvasaya (intestines) and appearing as a bolt to the door of pathway of meals, it’s liable for length of life (life span), well being, valour, ojas (essence of all of the tissues), power of (all) the bhutagni (fireplace associated to the weather) and dhatvgni (fireplace positioned within the tissues) when it (grahani – duodenum) is robust, it with-holds the ingested meals within the amasaya (abdomen), cooks it properly after which brings it down [into the pakvasaya (intestines)] the weak (duodenum) one will get rid of (push down the meals) in an undigested (ama – unformed, unprocessed) state itself the power of the grahani is from agni (the digestive fireplace) itself, and itself (power of agni) is from grahani; when the agni undergoes vitiation, the grahani additionally will get vitiated and produces ailments that meals which bestows nourishment to the dhatus of the physique, ojas, power, color (and complexion) and many others., is actually made so by the agni, which is the trigger for its digestion; rasa and others (tissues) don’t get shaped and nourished by raw (undigested) meals
Aharapaka – digestive processes
अन्नं कालेऽभ्यवहृतं कोष्ठं प्राणानिलाहृतम्।
द्रवैर्विभिन्न सङ्घातं नीतं स्नेहेन मार्दवम्॥५५॥
सन्धुक्षितः समानेन पचत्यामाशयस्थितम्।
औदर्योऽग्निर्यथा बाह्यः स्थालीस्थं तोयतण्डुलम्॥५६॥
The meals ingested on the correct time, is drawn into the alimentary tract by the pranavata, its onerous / large lots cut up and made smooth by the unctuousness of the liquid; then the audaryagni (jatharagni -digestive fireplace) activated by Samanavata cooks the meals current within the Amasaya (abdomen) identical to exterior fireplace cooks the rice and water saved within the pot
Formation of kapha, pitta and vata by meals
आदौ षड्रसमप्यन्नं मधुरी भूतमीरयेत्।
फेनीभूतं कफं, यातं विदाहादम्लतां ततः॥५७॥
पित्तमामाशयात्कुर्याच्च्यवमानं च्युतं पुनः।
अग्निनाशोषितं पक्वं पिण्डितं कटुमारुतम्॥५८॥
Though the meals consists of all of the six tastes, it first turns into madhura (candy) and provides rise to the manufacturing of kapha, of frothy nature ; subsequent present process additional cooking it turns into amla (bitter) and provides rise to the manufacturing of pitta; then will get expelled from the amasaya (abdomen) after getting expelled, the meals digested by and made dry by the motion of fireplace turns into dense / lump like and katu (pungent) and provides rise to the manufacturing of vata
Dhatu agni – Fires of components
भौमाप्याग्नेयवायव्याः पञ्चोष्माणः सनाभसाः।
पञ्चाहार गुणान्स्वान्स्वान्पार्थिवादीन्पचन्त्यनु॥५९॥
The 5 usma (agni- fireplace) viz, bhauma, apya, agneya, vayavya and nabhasa (fireplace pertaining to earth, water, fireplace, air and ether components respectively), prepare dinner the parthiva and different qualities of meals; every of its personal variety, respectively
The basic parts of the meals nurturing their respective elemental tissues within the physique
यथास्वं ते च पुष्णन्ति पक्वाभूतगुणान्पृथक्।
पार्थिवाः पार्थिवानेवशेषाः शेषांश्चदेहगान्॥६०॥
They (qualities of meals pertaining to earth aspect and many others) after present process cooking, nourish the qualities of the weather within the physique individually and accordingly parthiva qualities (of the meals) nourish parthiva qualities (supplies) of the physique solely, and the remaining the others (respectively)
Formation of essence and waste parts of meals after its digestion
किट्टं सारश्च तत्पक्वमन्नं सम्भवतिद्विधा।
तत्राच्छं किट्टमन्नस्य मूत्रं विद्याद्घनम्शकृत्॥६१॥
The digested meals (after each phases of digestion) will get divided into two elements viz, kitta (waste) and sara (essence) the tremendous (liquid) portion of waste product of meals turns into mutra (urine) and the strong portion turns into sakrt (faeces)
Motion of seven tissue fires on the essence of the meals
सारस्तु सप्तभिर्भूयो यथास्वं पच्यतेऽग्निभिः।
The sara (essence) undergoes additional cooking (transformation) by the seven agni of their very own, (dhtvagni current in every dhatu).
Sequential formation of tissues from each other
रसाद्रक्तं ततोमांसं मांसान्मेदस्ततोऽस्थि च॥६२॥
अस्थ्नोमज्जा ततः शुक्रं शुक्राद्गर्भः प्रजायते।
From rasa (lymph), rakta (blood) will get shaped, then mamsa (muscle) (from rakta), from muscle medas (fats) will get shaped, then asthi (bones) from fats; from bones; majja (bone marrow) will get shaped, then the sukra i.e. semen (from bone marrow), from semen the garbha (embryo) will get shaped
Tissue excreta
कफः पित्तं मलाः खेषु प्रस्वेदो नखरोम च॥६३॥
स्नेहोऽक्षित्वग्विषामोजो धातूनां क्रमशो मलाः।
Kapha, pitta, kha mala (the waste merchandise of the exterior srotas) sweda (sweat),nakha (nails) and roma (physique hair), fatty materials of the eyes, pores and skin and visa, and the ojas (essence of tissues) are the mala (wastes) of the tissues respectively.
Essence and excreta are two byproducts of digestion in tissues
प्रसादकिट्टौ धातूनां पाकादेवं द्विधर्च्छतः॥६४॥
The essence and waste are the byproducts of dhatus (tissues) are produced solely after paka (transformation within the dhatus)
Continued cyclic diet of tissues
परस्परोपसंस्तम्भाद्धातु स्नेहपरम्परा।
केचिदाहुरहोरात्रात्षडहादपरे परे॥६५॥
मासेन याति शुक्रत्वमन्नं पाकक्रमादिभिः।
सन्तताभोज्य धातूनां परिवृत्तिस्तु चक्रवत्॥६६॥
The continuity of evolution of dhatus is due to the in time interrelationship (between the previous and the succeeding dhatu) some (authorities) say, that the meals will get transformed to sukra (final dhatu) in in the future; some say, after six days; and but others after one month, after present process collection of paka (digestion and transformation). The transformation of bhojya dhatus (nutrient tissues, small qualities of essence of the preceeding tissue) goes on uninterrupted just like the (motion of) wheel
Contiuned cyclic diet of tissues
वृष्यादीनि प्रभावेण सद्यःशुक्रादिकुर्वते।
प्रायः करोत्यहोरात्रात्कर्मान्यदपि भेषजम्॥६७॥
Aphrodisiacs (medication and many others) by their particular results, produce sukra and many others. instantly most likely different medicines additionally produce their actions (results) by a day and evening
Uninterrupted distribution of rasa dhatu all through the physique
व्यानेन रसधातुर्हि विक्षेपो चितकर्मणा।
युगपत्सर्वतोऽजस्रं देहे विक्षिप्यतेसदा॥६८॥
Rasa dhatu itself will get circulated by the right (regular) exercise of vyanavata, all through the physique, being distributed, constantly, always.
Circulation of rasa
क्षिप्यमाणः खवैगुण्याद्रसः सज्जतियत्रसः।
तस्मिन्विकारं कुरुते खे वर्षमिवतोयदः॥६९॥
दोषाणामपि चैवं स्यादेकदेशप्रकोपणम्।
When the rasa dhatu thrown out into distribution (by vyana vayu) accumulates at anywhere as a result of abnormality of the kha (srotas contained in the dhatus) it provides rise to ailments in that place, simply as clouds (stagnating at one place) result in rain within the restricted place the place they’re shaped, like sensible the dosas additionally bear aggravation at anybody place (because of stagnation).
Jatharagni pradhanayam – significance of gastric fireplace
अन्नभौतिक धात्वग्निकर्मेति परिभाषितम्॥७०॥
अन्नस्य पक्ता सर्वेषां पक्तॄणामधिकोमतः।
तन्मूलास्ते हि तद्वृद्धि क्षयवृद्धि क्षयात्मकाः॥७१॥
तस्मात्तं विधिवद्युक्तैरन्नपानेन्धनैर्हितैः।
पालयेत्प्रयतस्तस्य स्थितौ ह्यायुर्बलस्थितिः
॥७२॥
Thus was described the actions and features of anna i.e. meals, the agni (fireplace liable for digestion of meals often known as kosthagni, jathragni, kayagni and many others), the 5 bhutagni i.e. 5 elemental fireplace and the seven dhatvagnis i.e. seven tissue fireplace dhatu fireplace. Amongst all these digestive companies, that which cooks the meals (i.e jatharagni, kosthagni) is nice (in power), it’s the root for them (bhutagni and dhatvagni); its improve and reduce make for his or her improve and reduce respectively; so it must be preserved with nice effort, by the right use of appropriate meals and drinks that are the types of advantageous gas; on its normalcy rely the life span, and situation of power of the particular person.
Jatharagni bheda – sorts of gastric fireplace
समः समाने स्थानस्थे विषमोऽग्निर्विमार्गगे।
पित्ताभिमूर्छिते तीक्ष्णो मन्दोऽस्मिन्कफपीडिते॥७३॥
It (jatharagni) is sama (regular) when samanavata is in its regular seat , it turns into visama (erratic) when samana vata is within the improper path (or will increase); it’s tiksna (very highly effective) when (the samanavata is) related to pitta, and it’s manda (weak) when (samanavata is) related to kapha
Jatharagni bheda – sorts of gastric fireplace
समोऽग्निर्विषमस्तीक्ष्णो मन्दश्चैवं चतुर्विधः।
Thus, the agni is of 4 varieties – sama (regular), visama (erratic, unsteady), tiksna (robust) and manda (weak)
Qualities of 4 sorts of Jatharagni
यः पचेत्सम्यगेवान्नं भुक्तं सम्यक्समस्त्वसौ॥७४॥
विषमोऽसम्यगप्याशुसम्यग्वापि चिरात्पचेत्।
तीक्ष्णोवह्निः पचेच्चीघ्रमसम्यगपि भोजनम्॥७५॥
मन्दस्तु सम्यगप्यन्नमुपयुक्तं चिरात्पचेत्।
कृत्वास्यशोषाटोपान्त्र कूजनाध्मान गौरवम्॥७६॥
That which cooks (digests) the correctly ingested meals on the correct time is samagni (regular); that which cooks the meals typically too shortly although it’s improperly consumed at improper time, extra in amount and many others and a few occasions too gradual, although the meals is correctly consumed (at correct time and in regular amount), is visamagni; tiksnagni is that which digests the meals too fast although the meals is improper (or extra in amount); mandagni is that which digests the meals after a very long time although it’s correctly consumed (by way of high quality, amount and time), producing dryness of the mouth, noise within the stomach, gurgling of the intestines, flatulence, and heaviness.
Trividha Bala – three sorts of power
सहजं कालजं युक्तिकृतं देहबलं त्रिधा।
तत्र सत्त्वशरीरोत्थं प्राकृतं सहजं बलम्॥७७॥
वयःकृतमृतूत्थं च कालजं युक्तिजं पुनः।
विहाराहारजनितं तथोर्जस्कर योगजम्॥७८॥
Are the three sorts of power of the physique amongst them, sahaja is that which is because of satvaguna, physique having excellence of all of the tissues (physique having excellence of all of the tissues and of the thoughts) and which is pure (born with, innate to the physique); kalaja is that because of season and age of the particular person. Yuktija is that because of (acquired from) actions, meals and impact of rejuvenators (medication and many others)
Trividha Desa – three Sorts of habitat
देशोऽल्पवारिद्रुनगोजाङ्गलः स्वल्परोगदः।
आनूपोविपरीतोऽस्मात्समः साधारणः स्मृतः॥७९॥
The nation (area of land) which has much less of water (assets), vegetation and mountains is (often known as) jangala (arid, dry, desert like), it produces few ailments (in man and animals) anupa (marshy, moist, water logged) is its reverse sadharana (reasonable) is that which is sama (reasonable) neither too much less nor an excessive amount of of those options).
Dhatu Pramana – amount of tissues
मज्जमेदो वसामूत्रपित्तश्लेष्म शकृन्त्यसृक्।
रसोजलं च देहेऽस्मिन्नेकैकाञ्जलिवर्धितम्॥८०॥
पृथक्स्वप्रसृतं प्रोक्तमोजो मस्तिष्करेतसाम्।
द्वावञ्जली तु स्तन्यस्य चत्वारो रजसः स्त्रियाः॥८१॥
समधातोरिदं मानं विद्याद्वृद्धिक्षयावतः॥८२अब्॥
The amount of Majja (marrow), medas (fats), vasa (muscle fats) mutra (urine), pitta (kapha), shakrit (feaces) asrik (blood), rasa (plasma) and jala (water, physique fluids like lymph) are on this physique, one anjali extra of their successive order (amount of) ojas (essence of tissues), mastiska (mind matter) and retas (semen) are stated to be of 1 prasrta every; in girls stanya (breast milk) is 2 anjali and rajas (menstrual fluid) 4 anjali; these are the measures when they’re regular and on these (measure) the rise and reduce (of dhatu and others) need to be understood.
Deha Prakrti – human structure / temperament
शुक्रासृग्गर्भिणी भोज्य चेष्टा गर्भाशयर्तुषु।
यः स्याद्दोषोऽधिकस्तेन प्रकृतिः सप्तधोदिता॥८३॥
Relying on the dosa that’s predominat within the sukra (semen or the spermatozoan to be particular), asrik (menstrual blood or the ovum to be extra particular) on the time of their union, within the bhojya (meals), cesta (activites) of the garbhini (pregnant lady), garbhasaya (uterus) and rtu (season) seven sorts of prakrti (human structure) are produced
Vata Prakrti – Nervous temperament
विभुत्वादाशुकारित्वाद्बलित्वादन्यकोपनात्।
स्वातन्त्र्याद्बहुरोगत्वाद्दोषाणां प्रबलोऽनिलः॥८४॥
प्रायोऽत एव पवनाध्युषिता मनुष्या दोषात्मकाः स्फुटित धूसरकेशगात्राः।
शीतद्विषश्चलधृति स्मृतिबुद्धि चेष्टासौहार्द दृष्टिगतयोऽति बहुप्रलापाः॥८५॥
अल्पवित्तबलजीवितनिद्राः सन्नसक्त चलजर्जरवाचः।
नास्तिकाब हुभुजः सविलासा गीतहासमृगयाकलिलोलाः॥८६॥
मधुराम्लपटूष्णसात्म्यकाङ्क्षाः कृशदीर्घाकृतयः सशब्दयाताः।
नदृढा न जितेन्द्रिया न चार्या न च कान्तादयिताबहुप्रजावा॥८७॥
नेत्राणि चैषां खरधूसराणि वृत्तान्यचारूणि मृतोपमानि।
उन्मीलितानी वभवन्तिसुप्ते शैलद्रुमांस्तेगगनं चयान्ति॥८८॥
अधन्यामत्सराध्माताः स्तेनाः प्रोद्बद्धपिण्डिकाः।
श्वशृगालोष्ट्र गृध्रा खुकाकानूकाश्चवातिकाः॥८९॥
Due to properties like all pervading (in all of the elements of the physique), fast appearing, robust (highly effective), tendency to worsen others (dosas, dhatus and malas and many others)., appearing independently, and producing many ailments vata is highly effective among the many doshas. Therefore individuals born with predominance of pavana (vata) usually have, hair and physique that are cracked and dusky. They hate chilly, are unsteady with respect to braveness, reminiscence, considering, actions (strolling and others), friendship, imaginative and prescient and gait; discuss extra and irrelevant, possess little of wealth, power, span of life and sleep; their voice (talking) is obstructed, interrupted, unsteady or harsh; they’re atheists, gluttons, pleasure looking for; needs of music, humour, looking or playing; desirous of habituation to candy, bitter, salty and sizzling meals; are lean and tall in form, produce sound throughout strolling (kunkless in joints of leg); will not be steadfast, can not management their senses,, not civilised (brutish, rude), not favored by girls, not have many kids; their eyes are dry, lustreless, spherical, disagreeable and resemble these of the useless; lids saved open whereas sleeping; they dream as if roaming on the mountains, dwelling on timber and shifting within the sky; individuals of vata prakriti are non-mananimous, bloated with jealousy, of stealing nature and having bulged calves; they resemble (in actions, psychological behaviour and many others) animals such because the canine, jackal, camel, vulture, rat and crow.
Pitta Prakrti – bilious temperament
पित्तं वह्निर्वह्निजं वायदस्मात्पित्तोद्रिक्तस्तीक्ष्ण तृष्णा बुभुक्षः।
गौरोष्णाङ्गस्ताम्र हस्ताङ्घ्रिवक्त्रः शूरोमानी पिङ्गकेशोऽल्परोमा॥९०॥
दयितमाल्यविलेपनमण्डनः सुचरितः शुचिराश्रितवत्सलः।
विभवसाहसबुद्धि बलान्वितो भवति भीषु गतिर्द्विषतामपि॥९१॥
मेधावी प्रशिथिलसन्धिबन्धमांसो नारीणाम् अनभिमतोऽल्पशुक्रकामः।
आवासः पलित तरङ्ग नीलिकानां भुङ्क्तेऽन्नं मधुरकषायतिक्तशीतम्॥९२॥
घर्मद्वेषीस्वेदनः पूतिगन्धिर्भूर्युच्चारक्रोधपानाशनेर्ष्यः।
सुप्तःपश्येत्कर्णिकारान्पलाशान्दिग्दाहोल्का विद्युदर्कानलांश्च॥९३॥
तनूनि पिङ्गानि चलानि चैषां तन्वल्पपक्ष्माणि हिमप्रियाणि।
क्रोधेन मद्येन रवेश्चभासा रागं व्रजन्त्याशुविलोचनानि॥९४॥
मध्यायुषो मध्यबलाः पिण्डिताः क्लेशभीरवः।
व्याघ्रर्क्ष कपिमार्जार यक्षानूकाश्चपैत्तिकाः॥९५॥
Pitta is fireplace itself or born from fireplace; therefore having predominance of pitta, have very eager (extreme) thirst and starvation; are white (pores and skin colour) and heat in physique; possess coppery purple palms, soles and face; are courageous and proud; have brown and scanty hair; are fond of fine girls, garlands, unguents (perfumes); ornaments, are of fine behaviour, clear, affectionate to dependents, desirous of grandeur, journey, have psychological energy (capability) and bodily power of dealing with worry and amenity; very smart, possess very free and lean joints and muscle groups; don’t like girls; possess much less of semen and sexual need; possess gray hair, wrinkles, and blue patches on the pores and skin; devour meals which is good, astringent, bitter and chilly; hate daylight (and warmth), perspire closely, emit dangerous scent from the physique; expel feces regularly, have extra anger, ingesting (wine) consuming, and jealousy; whereas in sleep desires of flowers of karnikara (Pterospermum acerifolium) and palasa (Butea monosperma), forest fireplace, meteor, lightening / thunder bolt, shiny sunrays and fireplace; their eyes are skinny (small), brown, unsteady with skinny and few eyelashes eye desirous of chilly consolation, changing into purple very fast by anger, ingesting wine and publicity to daylight. Individuals of pitta prakriti are of medium life-span, medium power,, extremely realized, afraid of discomfort and resemble (in behaviour) animals just like the tiger, bear, ape, cat and yaksa
Kapha Prakrti – kapha temperament
श्लेष्मासोमः श्लेष्मलस्तेन सौम्यो गूढस्निग्धश्लिष्ट सन्ध्यस्थिमांसः।
क्षुत्तृड्दुःखक्लेशघर्मैरतप्तो बुद्ध्यायुक्तः सात्त्विकः सत्यसन्धः॥९६॥
प्रियङ्गुदूर्वा शरकाण्ड शस्त्रगोरोचनापद्मसुवर्णवर्णः।
प्रलम्बबाहुः पृथु पीनवक्षामहाललाटो घननीलकेशः॥९७॥
मृद्वङ्गःसमसुविभक्त चारुदेहो बह्वोजोरतिरस शुक्रपुत्रभृत्यः।
धर्मात्मावदतिननिष्ठुरं च जातुप्रच्छन्नं वहतिदृढं चिरं च वैरम्॥९८॥
समदद्विरदेन्द्र तुल्ययातो जलदाम्भोधि मृदङ्ग सिंहघोषः।
स्मृतिमानभियोगवान्विनीतो न चबाल्येऽप्यतिरोदनोनलोलः॥९९॥
तिक्तं कषायं कटुकोष्णरूक्षमल्पं सभुङ्क्ते बलवांस्तथापि।
रक्तान्तसुस्निग्ध विशाल दीर्घसुव्यक्त शुक्लासितपक्ष्मलाक्षः॥१००॥
अल्पव्याहारक्रोधपानाशनेहः प्राज्यायुर्वित्तो दीर्घदर्शीवदान्यः।
श्राद्धो गम्भीरः स्थूललक्षः क्षमावानार्यो निद्रालुर्दीर्घसूत्रः कृतज्ञः॥१०१॥
ऋजुर्विपश्चित्सुभगः सुलज्जो भक्तोगुरूणां स्थिरसौहृदश्च।
स्वप्नेसपद्मान्सविहङ्गमालांस्तोयाशयान्पश्यति तोयदांश्च॥१०२॥
ब्रह्मरुद्रेन्द्रवरुणतार्क्ष्य हंसगजाधिपैः।
श्लेष्मप्रकृतयस्तुल्यास्तथा सिंहाश्वगोवृषैः॥१०३॥
Kapha is soma (moon-like, cool,gentle); therefore individuals of kapha prakrti are gentle in nature, possess deep seated (not prominently seen), unctuous and well-knit joints and muscle groups; will not be a lot troubled by starvation, thirst, unhappiness (troubles) pressure and warmth; endowed with intelligence, proper angle (righteous) and truthfulness; possess color like that of piyangu (Callicarpa macrophylla), durva (Cynodon dactylon), sarakanda (Saccharum bengalense), sastra (metal weapon), gorocana (Extractum fellis bovini), padma (Nelumbo nucifera) or suvarna (gold); have lengthy arms, large and elevated chest, large (extensive) brow, thick and blue hair; smooth, even (symmetrical), properly outlined and good wanting physique, of nice vigour, sexual prowess, need in tastes; extra of semen, kids and attendants, are of righteous, benevolent nature, don’t converse harsh and abusively; harbour enmity, hid and deep for very long time; their gait is like that of an elephant in rut; their voice just like the roaring of clouds, ocean, mridanga (drum) or lion; possess good reminiscence, perseverance, humbleness, don’t weep a lot even in childhood; will not be grasping (clinging to pleasures) devour meals which is bitter, astringent, pungent, sizzling, dry and fewer in amount, and nonetheless stay robust, their eyes are purple on the angles, unctuous, extensive, lengthy, with properly deigned white and black spheres (sclera and cornea) and with extra eye lashes; have much less of speech, anger, need for drink (wine), meals and actions; endowed with extra life (longevity), wealth, foresight and munificence; have religion (in God, granting items, charity and many others)., dignified, drastically charitable; of forgiving nature, civilised; very sleepy / drowsy, gradual, grateful, straight ahead, nice to have a look at, bashful, obedient to academics (and elders) and of quick friendship; see reservoirs of water stuffed with lotus and rows of birds and clouds in dream; individuals of slesma prakrti are related with Brahma, Rudra, Indra, varuna, taarksya (garuda) hamsa (swan) Gajadhipa (the elephant Airavata), lion, horse, cow and bull.
Beginning structure with predominance of two and three doshas
प्रकृतीर्द्वय सर्वोत्था द्वन्द्वसर्वगुणोदये।
शौचास्तिक्यादिभिश्चैवं गुणैर्गुणमयीर्वदेत्॥१०४॥
Individuals born with predominance of two dosas and all three dosas possess options of two or all of the dosas collectively likewise, by options comparable to cleanliness, perception in God and many others. particular person are to be understood as belonging to the (class of the) gunas (the three mahaguna i.e. nice qualities – Satva, Rajas and Tamas)
Vayah – age
वयस्त्वाषोडशाद्बालं तत्र धात्विन्द्रियौजसाम्।
वृद्धिरासप्ततेर्मध्यं तत्रावृद्धिः परं क्षयः॥१०५॥
The interval as much as sixteen years of age is balya (childhood) by which there happens the rise of dhatu (tissues), indriya (sense, notion) and ojas (essence of tissues liable for power); the interval as much as seventy years in madhya (center age, youth) by which there isn’t any improve of tissues and many others; after seventy years it’s ksaya — lower / depletion of tissues and many others., or previous age.
Sarira Laksana – physiognomy
स्वं स्वं हस्तत्रयं सार्धं वपुः पात्रं सुखायुषोः।
नचयद्युक्तमुद्रिक्तैरष्टाभिर्निन्दितैर्निजैः॥१०६॥
अरोमशासितस्थूल दीर्घत्वैः सविपर्ययैः।
Three and a half hastha (arms size) of 1’s personal arm is the peak of the physique appropriate for a contented life. This measurement doesn’t apply to those that belong to the eight sorts of nindita (unsatisfactory, irregular, dangerous, physique) comparable to aloma (hairless), asita (black), sthula (large, overweight) and dirgha (tall) with their reverse
Indicators of organs and elements of the physique depicting longevity and good well being
सुस्निग्धामृदवः सूक्ष्मानैकमूलाः स्थिराः कचाः॥१०७॥
ललाटमुन्नतं श्लिष्टशङ्खमर्धेन्दुसन्निभम्।
कर्णौनीचोन्नतौपश्चान्महान्तौ श्लिष्टमांसलौ॥१०८॥
नेत्रेव्यक्तासितसिते सुबद्धघनपक्ष्मणी।
उन्नताग्रामहोच्छ्वासा पीनर्जुर्नासिकासमा॥१०९॥
ओष्ठौरक्तावनुद्वृत्तौम हत्यौनोल्बणेहनू।
महदास्यं घनादन्ताः स्निग्धाः श्लक्ष्णाः सिताः समाः॥११०॥
जिह्वारक्तायतातन्वीमांसलं चिबुकं महत्।
ग्रीवाह्रस्वाघनावृत्ता स्कन्धावुन्नतपीवरौ॥१११॥
उदरं दक्षिणावर्त गूढनाभिसमुन्नतम्।
तनुरक्तोन्नतनखं स्निग्धं आताम्रमांसलम्॥११२॥
दीर्घाच्छिद्राङ्गुलि महत्पाणिपादं प्रतिष्ठितम्।
गूढवंशं बृहत्पृष्ठं निगूढाःसन्धयोदृढाः॥११३॥
धीरःस्वरोऽनुनादीचवर्णः स्निग्धः स्थिरप्रभः।
स्वभावजं स्थिरं सत्त्वमविकारिविपत्स्वपि॥११४॥
उत्तरोत्तरसुक्षेत्रं वपुर्गर्भादिनीरुजम्।
आयामज्ञानविज्ञानैर्वर्धमानं शनैः शुभम्॥११५॥
इतिसर्वगुणोपेते शरीरे शरदांशतम्।
आयुरैश्वर्य इष्टाश्च सर्वेभावाः प्रतिष्ठिताः॥११६॥
Hair (on the top) must be easy, smooth, skinny with just one root (every hair having its personal root) and agency. The brow must be excessive, with properly joined temples and resemble the half moon (curved in entrance). The ears must be skinny on the backside and thick on the prime, board sidewards, properly joined and muscular. The eyes ought to have the white and black areas clearly seen, with properly joined and thick eyelashes the nostril ought to have elevated tip, able to deep respiration, with straight bridge and even (neither depressed nor elevated) the lips must be purple and never bulging out the decrease jaw must be large however not protruding the mouth must be large, enamel must be thick (agency), unctuous, easy, white and evenly positioned the tongue be purple, broad, and skinny; the chin be muscular and large. The neck be quick, thick and spherical; the shoulders bulged out and muscular. The stomach ought to have the umbilicus with a proper whirl, deep and bulged even. The nails must be skinny, purple, elevated, unctuous (easy), coppery-red throughout and muscular, the fingers must be lengthy and separate. The arms and toes must be large; the again ought to have the vertebral column hid and large, the joints must be deep and agency the voice must be brave (loud, commanding consideration) and vibrating. The color (of the pores and skin) must be unctuous / greasy and with good lustre the thoughts (psychological actions) must be pure, agency and never present process change even at occasions of hazard (remaining steadfast even in attempting conditions) the physique which has higher options in successive states, than these described up to now, which has remained illness free since start, which possesses the (regular) peak / breadth, intelligence (frequent sense), scholarship and rising slowly (and steadily) is auspicious. In such a physique, endowed with all good options, the span of life is 100 springs (years) stuffed with wealth, needs and all different comforts clearly assured
Causes for enumerating eight sorts of excellences
त्वग्रक्तादीनि सत्त्वान्तान्यग्र्याण्यष्टौ यथोत्तरम्।
बलप्रमाणज्ञानार्थं साराण्युक्तानिदेहिनाम्॥११७॥
सारैरुपेतः सर्वैः स्यात्परं गौरव संयुतः।
सर्वारम्भेषुचाशावान्सहिष्णुः सन्मतिः स्थिरः॥११८॥
Eight sorts of sara commencing with twak (pores and skin), and rakta (blood) and ending with satva, every succeeding one higher than its previous, have been enumerated for figuring out (to acquire the information of) the amount of power of the physique the particular person endowed with all of the sara is certain to earn nice respect, hopeful of success in all his actions, able to withstanding troubles, shall be sensible and regular
Qualities of individuals enriched with sattva, raja and tamo qualities
अनुत्सेकमादैन्यं च सुखंदुःखं च सेवते।
सत्त्ववांस्तप्यमानस्तुराजसो नैव तामसः॥११९॥
दानशीलदयासत्य ब्रह्मचर्यकृतज्ञताः।
रसायनानि मैत्री च पुण्यायुर्वृद्धिकृद्गणः॥१२०॥
The particular person with predominance of satva high quality, experiences, enjoys happiness and distress with out agitation and humility respectively; the place as individuals of rajas and tamas (gunas predominant) don’t accomplish that. Behavior of charity, compassion, truthfulness, celibacy, gratitude, rejuvenation promoters (medication, tonics), friendship (with all) and benevolent actions type the group which reinforces the span of life
इति श्रीवैध्यपतिसिंहगुप्तसूनु श्रीमद्वाग्भटविरचितायाम् अष्टाङ्गहृदयसंहितायां द्वितीये शारीरस्थानेऽङ्गविभागो नाम तृतीयोऽध्यायः॥३॥
Thus ends the chapter known as Angavibhaga shareera; the third in Shareera Sthana of Astangahrdaya samhita composed by Srimad Vagbhata, son of Sri Vaidyapati Simhagupta.
