Difference between revisions of "Indriya Sthana"

Charak Samhita Indriya Sthana-Preamble
Section/Chapter	Indriya Sthana Section 5/ Preamble
Preceding section	Sharira Sthana
Succeeding section	Chikitsa Sthana
Other Sections	Sutra Sthana, Nidana Sthana, Vimana Sthana, Sharira Sthana, Kalpa Sthana, Siddhi Sthana
Author	Khandel S.K.
Reviewer	Basisht G.
Editors	Deole Y.S., Basisht G.
Year of publication	2020
DOI	10.47468/CSNE.2020.e01.s05.001
Chapters
	1. Varnasvariyam Indriyam Adhyaya; 2. Pushpitakam Indriyam Adhyaya; 3. Parimarshaneeyam Indriyam Adhyaya; 4. Indriyaneekam Indriyam Adhyaya; 5. Purvarupeeyam Indriyam Adhyaya; 6. Katamanisharireeyam Indriyam Adhyaya; 7. Pannarupiyam Indriyam Adhyaya; 8. Avakshiraseeyam Indriyam Adhyaya; 9. Yasyashyavanimittiyam Indriyam Adhyaya; 10. Sadyomaraneeyam Indriyam Adhyaya; 11. Anujyotiyam Indriyam Adhyaya; 12. Gomayachurniyam Indriyam Adhyaya;

Latest revision as of 11:00, 23 February 2024

Preamble of Indriya Sthana(Section on assessment of lifespan of patients)

Indriya sthana deals with study of specific signs related to prana (vital life force) perceived by sense organs.

Fundamental principles

Indriya Sthana deals with the observation of signs predicting lifespan and signs indicative of reduced duration of remaining life (also called arishta lakshana). The word Indriya literally means organ, sense, force, vigor.^[1]. In the present context, it means prana or vital life force. [Chakrapani on Cha.Sa.Indriya Sthana 1/1-2] The seat of prana in the body is sneha or ojas. Indriya (sense organs) are said to be the linga (organs) of prana. An important concept discussed in this section is termed Indriyadushti (damage to the sensory system). A state of perfect health is life without any indication or perception of being alive (Anirvedovarta Lakshananam).[Cha.Sa. Sutra Sthana 25/40]

Logical sequencing of chapters

Life begins with the association of consciousness, or the atma, with the five fundamental elements (panchamahabhuta) and ends in the dissolution of this association. Since this union (that results in a living being) is by no means permanent and since there is always a possibility of dissolution or death anytime, Ayurvedic texts emphasize on identifying certain signs and symptoms that could forebear, with some level of certainty, imminent death. This section is dedicated to such determinants and is structured in the form of 12 chapters.

Glimpses of Chapters

Signs and symptoms (arishta) of imminent death can be perceived by specific changes in sensory system (e.g., varna (color), swara (voice), gandha (smell), rasa (taste), sparsha(touch),along with chhaya (complexion) and prabha (radiance)) are addressed in chapters 1,2,3,4,7 and 9.

Clinically useful early warning signs have been mentioned in Purvarupeeya.

Chapters 6, 8, 10, 11,12, give examples of arishta that could be perceived on the physical level (or, are Bahyakarana) as well as on the mental, intellectual, and emotional levels (or, afflicting the Antahkarana ), with references to shakun( good / bad consequential happening)), doota( messenger), swapna ( dreams) and miscellaneous occult sciences. The evidences laid down in these chapters may establish an Ayurveda-based clinical diagnostic methodology.

Scope and Importance

Even though all of the determinants (i.e., signs and symptoms) cannot be explained by rational scientific parameters (as evident by the references above to paranormal and occult sciences), some of these signs and symptoms have been documented and reported as having been experienced by people in various parts of the world ref. Within the treatise Charak Samhita, physicians are instructed to thoroughly examine the patient for certain signs that indicate terminal illness and investigate using biomarkers. The treatise then advises physicians to stop any therapeutic treatment being given to such terminal patients and provide them palliative care instead. In the present era, with advancements in medical sciences, many arishta lakshana are well treatable and cannot be considered as "predictors" of death as they used to even a few centuries back. However, these signs and symptoms could serve as important indicators of prognosis of disease and therefore, would be helpful in prompt management to save life of patients.

Researches

The following research works have been carried out on study of Indriya Sthana as observed in the directory of researches ^[2]

Sharma V.K.Charakokta Indriya Sthana Ka Pratisanskara Swarupatmaka Vishleshna.Ph. D.Thesis.Rajasthan Ayurved University,Jodhpur.2011
Radhika.S .A Study On Indriya Sthana Of Charaka Samhita.Siddhanta And Darshan.Alva`s Ayurvedic Medical College, Moodbidri .2015
Anurag Vats.A Critical Study Of Indriya Sthana From Charak Samita . Samhita . Bharti Vidyapeeth’s University, College of Ayurved, Pune, Maharashtra.2006.

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References

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↑ Sanskrit-English Dictionary available from http://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=Indriya&direct=au retrieved on April 19, 2019
↑ Available from https://researches-in-ayurveda.co.in/

[1] Sanskrit-English Dictionary available from http://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=Indriya&direct=au retrieved on April 19, 2019

[2] Available from https://researches-in-ayurveda.co.in/

[1]

[2]

@@ Line 1: / Line 1: @@
-==Preamble of Indriya Sthana (Section on Determinants of Remaining Lifespan of Patients)==
+{{CiteButton}}
+{{#seo:
+|title=Indriya Sthana
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+{{Infobox
+|title = [[Charak Samhita]] Indriya Sthana-Preamble
+|label1 = Section/Chapter
+|data1 = [[Indriya Sthana]] Section 5/ Preamble
+|label2 = Preceding section
+|data2 = [[Sharira Sthana]]
+|label3 = Succeeding section
+|data3 = [[Chikitsa Sthana]]
+|label4 = Other Sections
+|data4 = [[Sutra Sthana]], [[Nidana Sthana]], [[Vimana Sthana]],  [[Sharira Sthana]], [[Kalpa Sthana]], [[Siddhi Sthana]]
+|label5 = Author
+|data5 = Khandel S.K.
+|label6 = Reviewer
+|data6  = [[Gopal Basisht|Basisht G.]]
+|label7 = Editors
+|data7  = [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]
+|label8 = Year of publication
+|data8 = 2020
+|label9 = DOI
+|data9  = [https://doi.org/10.47468/CSNE.2020.e01.s05.001 10.47468/CSNE.2020.e01.s05.001]
+|header10 = Chapters
-This section of [[Caraka Samhita]] called Indriya Sthana deals with the signs and symptoms useful in determining the remaining lifespan of patients (also called ''arishta lakshana''). In the present era, because of advancements in medical sciences, many ''arishta lakshanas'' are well treatable and cannot be considered as "predictors" of death as they used to even a few centuries back. However, these signs and symptoms could serve as important indicators of prognosis of disease and therefore, would be helpful in the management of patients.
+|label11 = Chapters
+|data12 = 1. [[Varnasvariyam Indriyam Adhyaya]]<br />
+. [[Pushpitakam Indriyam Adhyaya]]<br />
+. [[Parimarshaneeyam Indriyam Adhyaya]]<br />
+. [[Indriyaneekam Indriyam Adhyaya]]<br />
+. [[Purvarupeeyam Indriyam Adhyaya]]<br />
+. [[Katamanisharireeyam Indriyam Adhyaya]]<br />
+. [[Pannarupiyam Indriyam Adhyaya]]<br />
+. [[Avakshiraseeyam Indriyam Adhyaya]]<br />
+. [[Yasyashyavanimittiyam Indriyam Adhyaya]]<br />
+. [[Sadyomaraneeyam Indriyam Adhyaya]]<br />
+. [[Anujyotiyam Indriyam Adhyaya]]<br />
+. [[Gomayachurniyam Indriyam Adhyaya]]<br />
+}}
-Life begins with the association of consciousness, or the ''atma'', with the five fundamental elements (earth, air, fire, ether, and water, or the''panchamahabhuta'') and ends in the dissolution of this association. Since this union (that results in a living being) is by no means permanent and since there is always a possibility of dissolution or death anytime, Ayurvedic texts emphasized on identifying certain signs and symptoms that could forebear, with some level of certainty, imminent death. This section is dedicated to such determinants and is structured in the form of 12 chapters:
+'''<big>Preamble of Indriya Sthana(Section on assessment of lifespan of patients)</big>'''
-* Signs and symptoms (''arishtas'') of imminent death specific to pathologies afflicting sense organs that can be perceived by sensory deficiencies (e.g.,  ''varna'' (color), ''swara'' (voices/sounds), ''gandha'' (smell), ''rasa'' (taste), ''sparsha''(touch),along with ''chhaya'' (complexion) and ''prabha'' (radiance)) are addressed in chapters [[Varnaswariya]], [[Pushpitendriya]], [[Parimashneeya]], [[Indriyaneeka]], [[Pannarupiya]] and [[Shyavnimitta]].
+Indriya sthana deals with study of specific signs related to prana (vital life force) perceived by sense organs.
-* Clinically useful early warning signs have been mentioned in [[Purvarupeeya]].
+===Fundamental  principles===
+<div style="text-align:justify;">
+[[Indriya Sthana]] deals with the observation of signs predicting lifespan and signs indicative of reduced duration of remaining life (also called ''arishta lakshana''). The word [[Indriya]] literally means organ, sense, force, vigor.<ref>Sanskrit-English Dictionary available from http://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=Indriya&direct=au retrieved on April 19, 2019</ref>. In the present context, it means [[prana]] or vital life force. [Chakrapani on Cha.Sa.[[Indriya Sthana]] 1/1-2] The seat of [[prana]] in the body is [[sneha]] or [[ojas]]. [[Indriya]] (sense organs) are said to be the ''linga'' (organs) of [[prana]]. An important concept discussed in this section is termed ''Indriyadushti'' (damage to the sensory system). A state of perfect health is life without any indication or perception of being alive (''Anirvedovarta Lakshananam'').[Cha.Sa. [[Sutra Sthana]] 25/40]
+===Logical sequencing of chapters===
+Life begins with the association of consciousness, or the [[atma]], with the five fundamental elements ([[panchamahabhuta]]) and ends in the dissolution of this association. Since this union (that results in a living being) is by no means permanent and since there is always a possibility of dissolution or death anytime, Ayurvedic texts emphasize on identifying certain signs and symptoms that could forebear, with some level of certainty, imminent death. This section is dedicated to such determinants and is structured in the form of 12 chapters.
+===Glimpses of Chapters===
-* [[Gomaychurniya]], [[Anujyoti]], [[Avakshirsheeya]] and [[Sadyomarneeya]] are chapters that give examples of ''arishta'' that could be perceived on the physical level (or, are ''Bahyakarana'') as well as on the mental, intellectual, and emotional levels (or, afflicting the ''Antahkarana'' ),  with references to ''sakun''( good / bad consequential happening)), ''doota''( messenger), ''swapna'' ( dreams) and miscellaneous  occult sciences. The evidences laid down in these chapters may establish an Ayurveda-based clinical diagnostic methodology.
+* Signs and symptoms ([[arishta]]) of imminent death can be perceived by specific changes in sensory system (e.g.,  [[varna]] (color), [[swara]] (voice), [[gandha]] (smell), [[rasa]] (taste), [[sparsha]](touch),along with [[chhaya]] (complexion) and [[prabha]] (radiance)) are addressed in chapters 1,2,3,4,7 and 9.
-It is important to note here that Indriya Sthana deals with the predictors of life, and not just determinants/symptoms of death. There are, therefore, not titled ''Arishta Sthana'' but ''Indriya Sthana'' for a reason
+* Clinically useful early warning signs have been mentioned in [[Purvarupeeya]].
-Even though all of the determinants (i.e., signs and symptoms) cannot be explained by rational scientific parameters (as evident by the references above to paranormal and occult sciences), some of these signs and symptoms have been documented and reported as having been experienced by people in various parts of the world. Within the treatise ([[Charaka Samhita]]), physicians have been instructed to thoroughly examine the patient for certain telltale signs that indicate terminal illness and investigate using biomarkers. The treatise then advises physicians to stop any therapeutic treatment being given to such terminal patients and provide them palliative care instead.
+* Chapters 6, 8, 10, 11,12, give examples of [[arishta]] that could be perceived on the physical level (or, are ''Bahyakarana'') as well as on the mental, intellectual, and emotional levels (or, afflicting the ''Antahkarana'' ),  with references to ''shakun''( good / bad consequential happening)), [[doota]]( messenger), [[swapna]] ( dreams) and miscellaneous  occult sciences. The evidences laid down in these chapters may establish an [[Ayurveda]]-based clinical diagnostic methodology.
-When a person enters the final stage of the dying process, two different dynamics are at work and are closely interrelated and interdependent. On the physical plane, the body begins the final process of shutting down, which will end when all the physical systems cease to function. Usually, this is an orderly and undramatic progressive series of physical changes, which are not medical emergencies requiring invasive interventions. These physical changes are a normal and natural way in which the body prepares itself for death.
+===Scope and Importance===
-The other dynamics of the dying process, per Ayurveda, are on a spiritual and psychological plane. The spirit of the dying person begins the final process of leaving the body, its immediate environment, and all (material/worldly) attachments. This release also tends to follow its own priorities, which may include the resolution of unfinished tasks of practical nature and reception of permission to “let go” from one's kin. In these events, the spirit prepares to move from this existence to the next dimension of life. The most appropriate response to the spiritual and psychological changes is that which supports and encourages this release and transition.
+Even though all of the determinants (i.e., signs and symptoms) cannot be explained by rational scientific parameters (as evident by the references above to paranormal and occult sciences), some of these signs and symptoms have been documented and reported as having been experienced by people in various parts of the world ref. Within the treatise [[Charak Samhita]], physicians are instructed to thoroughly examine the patient for certain  signs that indicate terminal illness and investigate using biomarkers. The treatise then advises physicians to stop any therapeutic treatment being given to such terminal patients and provide them palliative care instead.
+In the present era, with advancements in medical sciences, many [[arishta]] [[lakshana]] are well treatable and cannot be considered as "predictors" of death as they used to even a few centuries back. However, these signs and symptoms could serve as important indicators of prognosis of disease and therefore, would be helpful in prompt management to save life of patients.
-Palliative care to the terminally ill/dying patients is provided today in all communities across the world. It is a specialized field of healthcare that encompasses educational and training programs organized to educate family members/relatives/attendants to ensure patient care is not neglected especially in terminal cases. The World Health Organization (WHO) defines palliative care as 'an approach that improves the quality of life of individuals and their families facing the problems associated with life-threatening illness, through the prevention and relief of suffering by means of early identification and impeccable assessment and treatment of pain and other problems, physical, psychosocial and spiritual'.
+===Researches===
-The aging of the population, with the numerous chronic debilitating and malignant conditions associated with growing older, has focused attention on palliative care. The terminal state is an integral process and a time to reconcile differences so that patient and family may accept death with a minimum of physical, spiritual, and psychosocial anguish. Hospice care is a specialized philosophy and system of care for the terminally ill patient that accepts death in an affirmative way and provides palliative care and emotional support to dying patients and their families. Hospice and palliative care philosophy lays emphasis on relieving suffering and improving quality of life at the end of life in order to permit experiences that will have positive meaning. The role of the physician is central in providing this care. When recovery is uncertain it is better to discuss this rather than giving false hope to the patient and family. This is generally perceived as strength in the doctor-patient relationship and helps to build trust. Charaka also supports this view and states that those near death should not be treated. Thus it becomes important that physician should be well trained in identifying features of impending death.
-In order to care for dying patients it is essential to “identify dying”. This aim can be attained by applying the knowledge given in these chapters. Presently to predict prognostic value, few tools have been designed. Most widely-used prognostic tool is the Palliative Performance Scale (PPS) which has been studied primarily in inpatient settings and in patients with cancer. Few researches are ongoing to develop tools for prognosis in other diseases also.  Research can be done to develop a scale based on parameters described in Ayurvedic Arishta Vigyana and these chapters can also contribute a lot in making such kind of tool.
-Before going into the details of these chapters, an overview of concepts laid down in previous chapters of Charaka Samhita, regarding the importance of sense organs (Indriya),in  constitution and dissolution of life will be helpful to understand this process.
-.  What is Indriya sthana ?
-•	Indra means  prana (life.)
-•	The seat of prana (life) in the body is Sneha or Ojus  (a subtlest substance of final outcome of digestion of all body tissues, like a clarified butter obtained from the milk). ( Ch. Su. 30 / 11).
-•	Indriya (sense organs) are said to be the linga (symptom) of prana,  which is consumer of the life forces (prana).
-.	Process of Indriyadushti (damage of sensory system)
+The following research works have been carried out on study of [[Indriya Sthana]] as observed in the directory of researches <ref> Available from https://researches-in-ayurveda.co.in/</ref>
+#Sharma V.K.Charakokta Indriya Sthana Ka Pratisanskara Swarupatmaka Vishleshna.Ph. D.Thesis.Rajasthan Ayurved University,Jodhpur.2011
+#Radhika.S .A Study On Indriya Sthana Of Charaka Samhita.Siddhanta And Darshan.Alva`s Ayurvedic Medical College, Moodbidri .2015
+#Anurag Vats.A Critical Study Of Indriya Sthana From Charak Samita . Samhita . Bharti Vidyapeeth’s University, College of Ayurved, Pune, Maharashtra.2006.
-•	A state of perfect health is Anirvedovart lakshananam (life without the perception of being alive) means zero symptom. ( Ch. Su. 25/ 40)
+<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big>
-•	Marker for this zero symptom state is Ojus or sneha which is the seat of prana.
-•	Ojus is all pervading, subtlest essence of every micro particle of the body, because it has dominance  of Akash mahabhoota (space). This property of akasha is called Apratighata.
+===References===
-•	Ojus or Sneha provides and maintains a requisite space, a  non - resistant insulation between  two micro particles, like a dew drop on lotus petal without harming mutual existence. This zero resistant state provides a required space for smooth and effortless movement of dosha, dhatu and mala (all biological substances) and allows them to perform all physiological functions smoothly, called a stage of homeostasis.
+<div id="BackToTop"  class="noprint" style="background-color:#DDEFDD; position:fixed;
-•	Overuse, underuse and misuse of indriya or senses is called Asatmyendriyartha samyoga where inappropriate consumption of this  isolator  insulation of  Ojus or sneha occurs resulting in increase of roukshya or roughness which causes a painful  perception.
+  bottom:32px; left:2%; z-index:9999; padding:0; margin:0;"><span style="color:blue;
+  font-size:8pt; font-face:verdana,sans-serif;  border:0.2em outset #ceebf7;
-. Clinical importance of Indriya
+  padding:0.1em; font-weight:bolder; -moz-border-radius:8px; ">
-•	The first chapter of Sutrasthana  stresses upon the cause of all mental and physical diseases as asatmyendriyarth samyoga (injudicious use of senses), leading to premature deterioration of senses causing shortening of life. (Ch. Su. 1 / 54).
+[[#top| Back to the Top ]]</span></div>
-•	Sensory organs are exposed to enormous sensations from the external world, voluntarily or involuntarily, all the time. These sensations are of varying degree of traumatic, unpleasant or pleasant in nature.
-•	Whereas the physical body takes limited amount of food and drinks, the senses encounter enormous stimuli, because indriya buddhi (sensory centres in brain) always remains open and active and acts as extension of brain.
-•	Constantly sensing such traumatic stimuli, reduces the lifespan of indriya than other organs of body.
-•	With this reason Upnishad prays  loudly for life of indriya “ jeevem sharadh shatam, pasyemah shardah shatam, shrinuyamah ..........”
-•	To accomplish the optimum span of life, for prevention of disease, promotion of health, and repair of sensorium,  with the judicious uses of all senses, the yam, niyam (Do’s and Don’ts) and sadvritta (code and conducts)  are mentioned in detail in Indriyopakramneeya chapter (Ch.su.8).
-•	 If a person does not take care of indriya, than the life forces deteriorate prematurely, resulting in death, or become inefficient to carry the sensory functions in the middle of the expected lifespan  or  earlier.
-•	This inefficiency of indriya caused by  injudicious use, manifests several signs and symptoms of imminent or instantaneous death.
-•	 These are categorically described in 12 chapters of indriya sthan, with useful tools for measuring life span, remaining life and  clinical diagnosis of  severity of disease.