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=== Abstract ===

=== Abstract ===

 

The present chapter entitled [[Sharira Vichaya Sharira]] (analytical study of the body) deals with various aspects of the ''sharira'' which are important from diagnostic and therapeutic view points. It starts with a definition of the body and then attempts to answer questions such as what results in diseases or destruction of the body, how do the ''dhatus'' (body elements) get increased or decreased and how are these conditions treated, etc. Further, it discusses factors responsible for the growth of the body, for the promotion of strength and for digestion and metabolism of ingested food (along with action of individual factor). In the same context, the discussion regarding body wastes and body promoting elements appear subsequently. At the end, various queries related to fetal development, birth process, life span and time of death etc. are discussed.

The present chapter entitled [[Sharira Vichaya Sharira]] (analytical study of the body) deals with various aspects of the ''sharira'' which are important from diagnostic and therapeutic view points. It starts with a definition of the body and then attempts to answer questions such as what results in diseases or destruction of the body, how do the ''dhatus'' (body elements) get increased or decreased and how are these conditions treated, etc. Further, it discusses factors responsible for the growth of the body, for the promotion of strength and for digestion and metabolism of ingested food (along with action of individual factor). In the same context, the discussion regarding body wastes and body promoting elements appear subsequently. At the end, various queries related to fetal development, birth process, life span and time of death etc. are discussed.

'''Keywords''': ''sharira vichaya, dhatu,'' foetal growth, foetal development.

'''Keywords''': ''sharira vichaya, dhatu,'' foetal growth, foetal development.

 

=== Introduction ===

=== Introduction ===

 

This sixth chapter of the [[Sharira Sthana]], entitled [[Sharira Vichaya Sharira]](analytical study of the body) follows the chapter on ''Purusha Vichaya'' (analytical study of the soul). To achieve divine bliss and ''moksha'' (salvation) that the preceding chapter talked about, it is imperative that the body is free from diseases. To achieve a disease-free life, it is of utmost importance to know the components of the body and what vitiates them or affects them, thus, causing diseases or complete destruction of the body, etc.  

This sixth chapter of the [[Sharira Sthana]], entitled [[Sharira Vichaya Sharira]](analytical study of the body) follows the chapter on ''Purusha Vichaya'' (analytical study of the soul). To achieve divine bliss and ''moksha'' (salvation) that the preceding chapter talked about, it is imperative that the body is free from diseases. To achieve a disease-free life, it is of utmost importance to know the components of the body and what vitiates them or affects them, thus, causing diseases or complete destruction of the body, etc.  

Overall, the chapter is divided into two broad sections – the first one dealing with all the above mentioned subjects and the second one dealing with embryology, development and growth of various body parts in the fetus. The chapter ends with a very important aspect related to death viz. timely and untimely death. Since death is an inevitability, the discussion about timely and untimely death has been aptly placed here in this chapter after deliberations on the development and growth of an embryo, a person yet to born.

Overall, the chapter is divided into two broad sections – the first one dealing with all the above mentioned subjects and the second one dealing with embryology, development and growth of various body parts in the fetus. The chapter ends with a very important aspect related to death viz. timely and untimely death. Since death is an inevitability, the discussion about timely and untimely death has been aptly placed here in this chapter after deliberations on the development and growth of an embryo, a person yet to born.

The chapter ends with a discussion on life expectancy in the present era and timely and untimely death.

The chapter ends with a discussion on life expectancy in the present era and timely and untimely death.

 

===Sanskrit text, Transliteration and English Translation===

===Sanskrit text, Transliteration and English Translation===

yadA hyasmi~j sharIre dhAtavo vaiShamyamApadyante tadA kleshaM vinAshaM vA prApnoti|  

yadA hyasmi~j sharIre dhAtavo vaiShamyamApadyante tadA kleshaM vinAshaM vA prApnoti|  

vaiShamyagamanaM hi punardhAtUnAM vRuddhihrAsagamanamakArtsnyena prakRutyA ca||4||  

vaiShamyagamanaM hi punardhAtUnAM vRuddhihrAsagamanamakArtsnyena prakRutyA ca||4||  

 

The body is defined as the site of manifestation of ''chetana'' (consciousness) and a union of factors derived from the five ''mahabhuta'' in a specific proportion that maintains equilibrium. When the relative proportions of these ''dhatus'' become inappropriate, then there is either discomfort or destruction of the body. The change in the relative proportion of the ''dhatu'' is either in terms of aggravation or diminution, either partially or completely. [4]

The body is defined as the site of manifestation of ''chetana'' (consciousness) and a union of factors derived from the five ''mahabhuta'' in a specific proportion that maintains equilibrium. When the relative proportions of these ''dhatus'' become inappropriate, then there is either discomfort or destruction of the body. The change in the relative proportion of the ''dhatu'' is either in terms of aggravation or diminution, either partially or completely. [4]

 

==== Factors responsible for increase and decrease of body elements ====

==== Factors responsible for increase and decrease of body elements ====

etAvadeva hi bhaiShajyaprayoge phalamiShTaM svasthavRuttAnuShThAne ca yAvaddhAtUnAM sAmyaM syAt|  

etAvadeva hi bhaiShajyaprayoge phalamiShTaM svasthavRuttAnuShThAne ca yAvaddhAtUnAM sAmyaM syAt|  

svasthA hyapi dhAtUnAM sAmyAnugrahArthameva kushalA rasaguNAnAhAravikArAMshca paryAyeNecchantyupayoktuM sAtmyasamAj~jAtAn;ekaprakArabhUyiShThAMshcopayu~jjAnAstadviparItakarasamAj~jAtayA  ceShTayA samamicchanti kartum||7||

svasthA hyapi dhAtUnAM sAmyAnugrahArthameva kushalA rasaguNAnAhAravikArAMshca paryAyeNecchantyupayoktuM sAtmyasamAj~jAtAn;ekaprakArabhUyiShThAMshcopayu~jjAnAstadviparItakarasamAj~jAtayA  ceShTayA samamicchanti kartum||7||

 

While administering medicines and also while following regimens for the maintenance of health, the ultimate aim should be to balance the ''dhatus''. Even healthy persons should use the food with different ''rasa'' and ''guna'' alternately so as to maintain the equilibrium of ''dhatus''. After taking the food dominated by a particular attribute, it is desirable to neutralize its effects with regimens that have opposing attributes. [7]

While administering medicines and also while following regimens for the maintenance of health, the ultimate aim should be to balance the ''dhatus''. Even healthy persons should use the food with different ''rasa'' and ''guna'' alternately so as to maintain the equilibrium of ''dhatus''. After taking the food dominated by a particular attribute, it is desirable to neutralize its effects with regimens that have opposing attributes. [7]

 

==== Guidelines for sustaining equilibrium ====

==== Guidelines for sustaining equilibrium ====

   

   

dhAtavaH punaH shArIrAH samAnaguNaiH samAnaguNabhUyiShThairvA~apyAhAravikArairabhyasyamAnairvRuddhiM prApnuvanti, hrAsaM tuviparItaguNairviparItaguNabhUyiShThairvA~apyAhArairabhyasyamAnaiH||9||  

dhAtavaH punaH shArIrAH samAnaguNaiH samAnaguNabhUyiShThairvA~apyAhAravikArairabhyasyamAnairvRuddhiM prApnuvanti, hrAsaM tuviparItaguNairviparItaguNabhUyiShThairvA~apyAhArairabhyasyamAnaiH||9||  

 

''Dhatus'' get increased by the habitual use of food preparations which are either of similar attributes or are dominated by such attributes. Habitual use of food having opposite qualities or having elements that are predominantly of opposing qualities reduces the ''dhatus''. [9]

''Dhatus'' get increased by the habitual use of food preparations which are either of similar attributes or are dominated by such attributes. Habitual use of food having opposite qualities or having elements that are predominantly of opposing qualities reduces the ''dhatus''. [9]

 

==== Attributes ====

==== Attributes ====

evameva sarvadhAtuguNAnAM sAmAnyayogAdvRuddhiH, viparyayAddhrAsaH|  

evameva sarvadhAtuguNAnAM sAmAnyayogAdvRuddhiH, viparyayAddhrAsaH|  

tasmAnmAMsamApyAyyate mAMsena bhUyastaramanyebhyaH sharIradhAtubhyaH, tathA lohitaM lohitena, medo medasA, vasA vasayA, asthi taruNAsthnA, majjAmajj~jA, shukraM shukreNa, garbhastvAmagarbheNa||10||  

tasmAnmAMsamApyAyyate mAMsena bhUyastaramanyebhyaH sharIradhAtubhyaH, tathA lohitaM lohitena, medo medasA, vasA vasayA, asthi taruNAsthnA, majjAmajj~jA, shukraM shukreNa, garbhastvAmagarbheNa||10||  

 

''Guru, laghu, sheeta, ushna, snigdha, ruksha, manda, tikshna, sthira, sara, mridu, kathina, vishada, picchila, shlakshna, khara, sukshma,'' ''sthula, sandra and drava'' - these are the twenty attributes of bodily ''dhatu'' that increase or decrease. For example, the habitual use of ''guru'' food preparations cause an increase in ''dhatu'' among them that are ''guru'' whilst reducing the ''laghu dhatu''. Conversely, the use of ''laghu'' (food preparations) cause the ''dhatu'' that are ''laghu'' to get increased whilst reducing the ''guru dhatu''.

''Guru, laghu, sheeta, ushna, snigdha, ruksha, manda, tikshna, sthira, sara, mridu, kathina, vishada, picchila, shlakshna, khara, sukshma,'' ''sthula, sandra and drava'' - these are the twenty attributes of bodily ''dhatu'' that increase or decrease. For example, the habitual use of ''guru'' food preparations cause an increase in ''dhatu'' among them that are ''guru'' whilst reducing the ''laghu dhatu''. Conversely, the use of ''laghu'' (food preparations) cause the ''dhatu'' that are ''laghu'' to get increased whilst reducing the ''guru dhatu''.

Thus, the ''mamsa dhatu'' get increased predominantly with the consumption of meat, ''rakta'' by ''rakta'', ''meda'' by fat, ''vasa'' by muscle fat, ''asthi'' by ''tarunasthi''(cartilage), ''shukra'' by ''shukra''(semen) and ''garbha''(fetus) by ''ama garbha'', like egg. [10]

Thus, the ''mamsa dhatu'' get increased predominantly with the consumption of meat, ''rakta'' by ''rakta'', ''meda'' by fat, ''vasa'' by muscle fat, ''asthi'' by ''tarunasthi''(cartilage), ''shukra'' by ''shukra''(semen) and ''garbha''(fetus) by ''ama garbha'', like egg. [10]

 

==== Management of disequilibrium of body elements ====

==== Management of disequilibrium of body elements ====

evamanyeShAmapi sharIradhAtUnAM sAmAnyaviparyayAbhyAM vRuddhihrAsau yathAkAlaM kAryau|  

evamanyeShAmapi sharIradhAtUnAM sAmAnyaviparyayAbhyAM vRuddhihrAsau yathAkAlaM kAryau|  

iti sarvadhAtUnAmekaikasho~atideshatashca vRuddhihrAsakarANi vyAkhyAtAni bhavanti||11||

iti sarvadhAtUnAmekaikasho~atideshatashca vRuddhihrAsakarANi vyAkhyAtAni bhavanti||11||

 

If a particular ''dhatu'' is to be increased and the dietary articles with similar properties cannot be consumed because of their non-availability or even if available they cannot be used because of unsuitability, intolerable nature or any other cause, then food preparations of different nature having the predominance of the attributes of the ''dhatu'' (that needs to be enhanced) should be used. Here are some examples to illustrate this. When there is a deficiency of ''shukra'', milk, ghee and other such substances known to be ''madhura'' (sweet), ''snigdha''(unctuous), and ''sheeta''(cold) should be administered. In case of diminution of ''mutra'', sugarcane juice, ''varuni'' type of wine, ''manda'' (thin gruel), liquid food articles and substances having ''madhura, lavana'',and ''amla'' tastes and sticky nature should be administered. For diminution of ''purisha'' (feces), ''kulmasha, masha, kuskund'' (mushrooms), ''ajamadhya'' (meat of abdomen and trunk of goat), ''yava, shaka'' (leafy vegetables), and ''dhanyamla'' (sour rice gruel) should be given. The diminution of ''vata'' should be treated with substances having ''katu, tikta,'' and ''kashaya'' tastes, and ''ruksha, laghu'' and ''sheeta'' properties. In case of diminution of ''pitta'', substances having ''amla, lavana, katu'' tastes, and ''ushna'' and ''tikshna'' properties should be administered whereas for diminution of ''vata,'' substances having ''madhura'' taste, and ''snigdha,'' ''guru, sandra'' and ''picchila'' properties should be administered. The activities which would increase these ''dhatu'' should also be followed. Similarly other ''dhatu'' should also be either increased or decreased by the administration of similar and dissimilar substances respectively in appropriate time.

If a particular ''dhatu'' is to be increased and the dietary articles with similar properties cannot be consumed because of their non-availability or even if available they cannot be used because of unsuitability, intolerable nature or any other cause, then food preparations of different nature having the predominance of the attributes of the ''dhatu'' (that needs to be enhanced) should be used. Here are some examples to illustrate this. When there is a deficiency of ''shukra'', milk, ghee and other such substances known to be ''madhura'' (sweet), ''snigdha''(unctuous), and ''sheeta''(cold) should be administered. In case of diminution of ''mutra'', sugarcane juice, ''varuni'' type of wine, ''manda'' (thin gruel), liquid food articles and substances having ''madhura, lavana'',and ''amla'' tastes and sticky nature should be administered. For diminution of ''purisha'' (feces), ''kulmasha, masha, kuskund'' (mushrooms), ''ajamadhya'' (meat of abdomen and trunk of goat), ''yava, shaka'' (leafy vegetables), and ''dhanyamla'' (sour rice gruel) should be given. The diminution of ''vata'' should be treated with substances having ''katu, tikta,'' and ''kashaya'' tastes, and ''ruksha, laghu'' and ''sheeta'' properties. In case of diminution of ''pitta'', substances having ''amla, lavana, katu'' tastes, and ''ushna'' and ''tikshna'' properties should be administered whereas for diminution of ''vata,'' substances having ''madhura'' taste, and ''snigdha,'' ''guru, sandra'' and ''picchila'' properties should be administered. The activities which would increase these ''dhatu'' should also be followed. Similarly other ''dhatu'' should also be either increased or decreased by the administration of similar and dissimilar substances respectively in appropriate time.

Thus, the factors which increase or decrease all the ''dhatus'' have been described- some ''dhatu'' have been specifically described while for the rest of the ''dhatus'', the same principles should be extended. [11]

Thus, the factors which increase or decrease all the ''dhatus'' have been described- some ''dhatu'' have been specifically described while for the rest of the ''dhatus'', the same principles should be extended. [11]

 

==== Factors responsible for growth ====

==== Factors responsible for growth ====

pariNamatastvAhArasya [17] guNAH sharIraguNabhAvamApadyante yathAsvamaviruddhAH; viruddhAshca vihanyurvihatAshca virodhibhiH sharIram||16||  

pariNamatastvAhArasya [17] guNAH sharIraguNabhAvamApadyante yathAsvamaviruddhAH; viruddhAshca vihanyurvihatAshca virodhibhiH sharIram||16||  

 

The attributes of the food ingredients assume the attributes of (or become homologous with) the tissue elements of the body during the process of transformation. These are not contradictory in nature. Whereas when they are contradictory, the properties of one act against the other resulting in the destruction of the body.[16]

The attributes of the food ingredients assume the attributes of (or become homologous with) the tissue elements of the body during the process of transformation. These are not contradictory in nature. Whereas when they are contradictory, the properties of one act against the other resulting in the destruction of the body.[16]

 

==== Categories of attributes ====

==== Categories of attributes ====

tatra malabhUtAste ye sharIrasyAbAdhakarAH syuH|  

tatra malabhUtAste ye sharIrasyAbAdhakarAH syuH|  

tadyathA- sharIracchidreShUpadehAH pRuthagjanmAno bahirmukhAH, paripakvAshca dhAtavaH, prakupitAshca vAtapittashleShmANaH, ye cAnye~api keciccharIretiShThanto bhAvAH sharIrasyopaghAtAyopapadyante, sarvAMstAnmale  sa~jcakShmahe; itarAMstu prasAde  , gurvAdIMshca dravAntAn guNabhedena,rasAdIMshca shukrAntAn dravyabhedena||17||

tadyathA- sharIracchidreShUpadehAH pRuthagjanmAno bahirmukhAH, paripakvAshca dhAtavaH, prakupitAshca vAtapittashleShmANaH, ye cAnye~api keciccharIretiShThanto bhAvAH sharIrasyopaghAtAyopapadyante, sarvAMstAnmale  sa~jcakShmahe; itarAMstu prasAde  , gurvAdIMshca dravAntAn guNabhedena,rasAdIMshca shukrAntAn dravyabhedena||17||

 

The attributes of the body are of two categories viz. ''prasada'' (nourishing factors) and ''mala'' (body wastes). Of these, the body wastes afflict the body with pain. These impurities stick to the various orifices inside the body. These are either ''paripakva dhatu'' (mature tissue elements of the body) or vitiated ''vata, pitta'' and ''kapha doshas'' which while existing in the body cause its destruction.  

The attributes of the body are of two categories viz. ''prasada'' (nourishing factors) and ''mala'' (body wastes). Of these, the body wastes afflict the body with pain. These impurities stick to the various orifices inside the body. These are either ''paripakva dhatu'' (mature tissue elements of the body) or vitiated ''vata, pitta'' and ''kapha doshas'' which while existing in the body cause its destruction.  

All the remaining are ''prasada'' (building blocks). Further, they are classified into twenty categories on the basis of their ''guna'' (attributes), beginning with ''gurutva'' and ending with ''dravatva'' and also seven types of tissues (''dravya bheda''), beginning with ''rasa'' and ending with ''shukra''. [17]

All the remaining are ''prasada'' (building blocks). Further, they are classified into twenty categories on the basis of their ''guna'' (attributes), beginning with ''gurutva'' and ending with ''dravatva'' and also seven types of tissues (''dravya bheda''), beginning with ''rasa'' and ending with ''shukra''. [17]

 

तेषां सर्वेषामेव वातपित्तश्लेष्माणो दुष्टा दूषयितारो भवन्ति, दोषस्वभावात्|  

तेषां सर्वेषामेव वातपित्तश्लेष्माणो दुष्टा दूषयितारो भवन्ति, दोषस्वभावात्|  

वातादीनां पुनर्धात्वन्तरे कालान्तरे प्रदुष्टानां विविधाशितपीतीयेऽध्याये विज्ञानान्युक्तानि|  

वातादीनां पुनर्धात्वन्तरे कालान्तरे प्रदुष्टानां विविधाशितपीतीयेऽध्याये विज्ञानान्युक्तानि|  

prakRutibhUtAnAM tu khalu vAtAdInAM phalamArogyam|  

prakRutibhUtAnAM tu khalu vAtAdInAM phalamArogyam|  

tasmAdeShAM prakRutibhAve prayatitavyaM buddhimadbhiriti||18||

tasmAdeShAM prakRutibhAve prayatitavyaM buddhimadbhiriti||18||

 

Of all these, the three ''doshas'' are, by their very nature, vitiators that, when vitiated (by extraneous factors), vitiate other (''doshas'' and ''dhatus'') in the body. Signs and symptoms of the vitiation of various ''dhatus'' in different times have already been described (Cha.Su 28). Such are the manifestations of the vitiated ''dosha'' when they come in contact with the tissue elements of the body. When in normal state, the ''doshas'' maintain the health of the individual. Hence, the wise man should try to keep them in normal state. [18]

Of all these, the three ''doshas'' are, by their very nature, vitiators that, when vitiated (by extraneous factors), vitiate other (''doshas'' and ''dhatus'') in the body. Signs and symptoms of the vitiation of various ''dhatus'' in different times have already been described (Cha.Su 28). Such are the manifestations of the vitiated ''dosha'' when they come in contact with the tissue elements of the body. When in normal state, the ''doshas'' maintain the health of the individual. Hence, the wise man should try to keep them in normal state. [18]

 

भवति चात्र-  

भवति चात्र-  

शरीरं सर्वथा सर्वं सर्वदा वेद यो भिषक्|  

शरीरं सर्वथा सर्वं सर्वदा वेद यो भिषक्|  

viprativAdAstvatra bahuvidhAH sUtrakRutAmRuShINAM santi sarveShAM; tAnapi nibodhocyamAnAn- shiraH pUrvamabhinirvartate kukShAviti kumArashirAbharadvAjaH pashyati, sarvendriyANAM tadadhiShThAnamiti kRutvA; hRudayamiti kA~gkAyano bAhlIkabhiShak, cetanAdhiShThAnatvAt; nAbhiriti bhadrakApyaH,AhArAgama iti kRutvA; pakvAshayagudamiti bhadrashaunakaH, mArutAdhiShThAnatvAt; hastapAdamiti baDishaH, tatkaraNatvAt puruShasya; indriyANIti janakovaidehaH, tAnyasya buddhyadhiShThAnAnIti kRutvA; parokShatvAdacintyamiti mArIciH kashyapaH; sarvA~ggAbhinirvRuttiryugapaditi dhanvantariH; tadupapannaM,sarvA~ggAnAM tulyakAlAbhinirvRuttatvAddhRudayaprabhRutInAm|  

viprativAdAstvatra bahuvidhAH sUtrakRutAmRuShINAM santi sarveShAM; tAnapi nibodhocyamAnAn- shiraH pUrvamabhinirvartate kukShAviti kumArashirAbharadvAjaH pashyati, sarvendriyANAM tadadhiShThAnamiti kRutvA; hRudayamiti kA~gkAyano bAhlIkabhiShak, cetanAdhiShThAnatvAt; nAbhiriti bhadrakApyaH,AhArAgama iti kRutvA; pakvAshayagudamiti bhadrashaunakaH, mArutAdhiShThAnatvAt; hastapAdamiti baDishaH, tatkaraNatvAt puruShasya; indriyANIti janakovaidehaH, tAnyasya buddhyadhiShThAnAnIti kRutvA; parokShatvAdacintyamiti mArIciH kashyapaH; sarvA~ggAbhinirvRuttiryugapaditi dhanvantariH; tadupapannaM,sarvA~ggAnAM tulyakAlAbhinirvRuttatvAddhRudayaprabhRutInAm|  

sarvA~ggAnAM hyasya hRudayaM mUlamadhiShThAnaM ca keShA~jcidbhAvAnAm, naca tasmAt pUrvAbhinirvRuttireShAM; tasmAddhRudayaprabhRutInAM sarvA~ggAnAM tulyakAlAbhinirvRuttiH, sarve bhAvA hyanyonyapratibaddhAH; tasmAdyathAbhUtadarshanaM sAdhu||21||

sarvA~ggAnAM hyasya hRudayaM mUlamadhiShThAnaM ca keShA~jcidbhAvAnAm, naca tasmAt pUrvAbhinirvRuttireShAM; tasmAddhRudayaprabhRutInAM sarvA~ggAnAM tulyakAlAbhinirvRuttiH, sarve bhAvA hyanyonyapratibaddhAH; tasmAdyathAbhUtadarshanaM sAdhu||21||

 

Lord Atreya’s reply to Agnivesha is already well described in the fourth chapter of the [[Sharira Sthana]] dealing with the formation of embryo, detailing the manner in which the foetus is formed in the uterus of the mother and the mode of manifestation of its various organs. However, there are various controversies on this subject, which are listed below:

Lord Atreya’s reply to Agnivesha is already well described in the fourth chapter of the [[Sharira Sthana]] dealing with the formation of embryo, detailing the manner in which the foetus is formed in the uterus of the mother and the mode of manifestation of its various organs. However, there are various controversies on this subject, which are listed below:

#Kumarashira Bharadvaja observed that the head of the foetus is first manifested in the uterus because it is the seat/base of all sense organs.

#Kumarashira Bharadvaja observed that the head of the foetus is first manifested in the uterus because it is the seat/base of all sense organs.

Of these, the view of Dhanvantari seems to be correct as all the organs like heart etc. are formed at the same time. Since the heart is the origin of all organs and also serves as developmental origin of certain organs, it is less likely that development of other organs precedes the formation of heart. Hence, it is evident that all organs are formed simultaneously. All organs are connected to each other. Hence the view of Dhanvantari seems to be quite correct. [21]

Of these, the view of Dhanvantari seems to be correct as all the organs like heart etc. are formed at the same time. Since the heart is the origin of all organs and also serves as developmental origin of certain organs, it is less likely that development of other organs precedes the formation of heart. Hence, it is evident that all organs are formed simultaneously. All organs are connected to each other. Hence the view of Dhanvantari seems to be quite correct. [21]

 

==== Position of fetus ====

==== Position of fetus ====

striyA hyApannagarbhAyAstridhA rasaH pratipadyate- svasharIrapuShTaye, stanyAya, garbhavRuddhaye ca|  

striyA hyApannagarbhAyAstridhA rasaH pratipadyate- svasharIrapuShTaye, stanyAya, garbhavRuddhaye ca|  

sa tenAhAreNopaShTabdhaH (paratantravRuttirmAtaramAshritya) vartayatyantargataH||23||

sa tenAhAreNopaShTabdhaH (paratantravRuttirmAtaramAshritya) vartayatyantargataH||23||

 

The foetus is free from thirst and hunger. It is dependent upon the mother for all its activities. Its manifested and non-manifested organs get nourishment by the process of ''upasneha'' (perfusion) and ''upasweda'' (thermal regulation). It gets nourishment by the process of perfusion- sometimes through the hair follicles and sometimes through the umbilical cord. The umbilical cord of the fetus is attached to the umbilicus on one end and the placenta on the other end. The placenta is in turn connected with the heart (circulatory system) of the mother. The heart of the mother floods the placenta (with nourishment) through the pulsating vessels. This ''rasa'' (nutritive fluid) promotes strength and complexion of the fetus as it is composed of material having all six ''rasa'' (tastes).

The foetus is free from thirst and hunger. It is dependent upon the mother for all its activities. Its manifested and non-manifested organs get nourishment by the process of ''upasneha'' (perfusion) and ''upasweda'' (thermal regulation). It gets nourishment by the process of perfusion- sometimes through the hair follicles and sometimes through the umbilical cord. The umbilical cord of the fetus is attached to the umbilicus on one end and the placenta on the other end. The placenta is in turn connected with the heart (circulatory system) of the mother. The heart of the mother floods the placenta (with nourishment) through the pulsating vessels. This ''rasa'' (nutritive fluid) promotes strength and complexion of the fetus as it is composed of material having all six ''rasa'' (tastes).

#Growth of the fetus

#Growth of the fetus

Being supported by that food, the foetus that is dependent upon the mother keeps living inside (the uterus). [23]

Being supported by that food, the foetus that is dependent upon the mother keeps living inside (the uterus). [23]

 

स चोपस्थितकाले जन्मनि प्रसूतिमारुतयोगात् परिवृत्त्यावाक् शिरा निष्क्रामत्यपत्यपथेन, एषा प्रकृतिः, विकृतिःपुनरतोऽन्यथा|  

स चोपस्थितकाले जन्मनि प्रसूतिमारुतयोगात् परिवृत्त्यावाक् शिरा निष्क्रामत्यपत्यपथेन, एषा प्रकृतिः, विकृतिःपुनरतोऽन्यथा|  

परं त्वतः  स्वतन्त्रवृत्तिर्भवति||२४||  

परं त्वतः  स्वतन्त्रवृत्तिर्भवति||२४||  

yadi hyakAle mRutyurna syAnniyatakAlapramANamAyuH sarvaM syAt; evaM gate hitAhitaj~jAnamakAraNaM syAt, pratyakShAnumAnopadeshAshcApramANAnisyurye pramANabhUtAH sarvatantreShu, yairAyuShyANyanAyuShyANi copalabhyante|  

yadi hyakAle mRutyurna syAnniyatakAlapramANamAyuH sarvaM syAt; evaM gate hitAhitaj~jAnamakAraNaM syAt, pratyakShAnumAnopadeshAshcApramANAnisyurye pramANabhUtAH sarvatantreShu, yairAyuShyANyanAyuShyANi copalabhyante|  

vAgvastumAtrametadvAdamRuShayo manyante- nAkAle mRutyurastIti||28||  

vAgvastumAtrametadvAdamRuShayo manyante- nAkAle mRutyurastIti||28||  

 

Our opinion on the existence and non-existence of timely and untimely death is as follows: Some scholars opine that ‘Whosoever dies, dies on time since time has no void’. However, this is not correct. Time has neither void nor absence of void. Time has a distinct feature of its own which does not admit any void or absence thereof in its definition. Some others say ‘whenever one dies, he dies at the scheduled, or pre-destined hour of death’. Being free from hatred or attachment (and therefore unbiased), time deals equally with all creatures (so death always occurs at the predestined moment)’. This also is simply a distortion of facts. The universal fact of equality is that there is no one who is not going to die. Time is always construed in relation to the standard span of life. If it is said that the time when one dies is the time predetermined for his death, then every movement of life as and when it occurs can be taken as pre- determined in respect of time. However, this also is not true as it is seen that inappropriate food, speech and activities lead to undesirable effects and if these factors are rectified appropriately, desirable effects are seen.  

Our opinion on the existence and non-existence of timely and untimely death is as follows: Some scholars opine that ‘Whosoever dies, dies on time since time has no void’. However, this is not correct. Time has neither void nor absence of void. Time has a distinct feature of its own which does not admit any void or absence thereof in its definition. Some others say ‘whenever one dies, he dies at the scheduled, or pre-destined hour of death’. Being free from hatred or attachment (and therefore unbiased), time deals equally with all creatures (so death always occurs at the predestined moment)’. This also is simply a distortion of facts. The universal fact of equality is that there is no one who is not going to die. Time is always construed in relation to the standard span of life. If it is said that the time when one dies is the time predetermined for his death, then every movement of life as and when it occurs can be taken as pre- determined in respect of time. However, this also is not true as it is seen that inappropriate food, speech and activities lead to undesirable effects and if these factors are rectified appropriately, desirable effects are seen.  

One can also observe by means of ''pratyaksha'' (direct perception), manifestation of various factors depending upon their timely or untimely action. For example, such and such diseases, food, medicine, therapy and remission (can act timely or untimely). Even a layman talks in these terms, such as, it rains on time or otherwise. This thing holds true even for death and hence it can occur on time and even otherwise. One cannot say that it always occurs on time. If there was no untimely death, then the lifespan of every one would have been fixed and therefore the knowledge of wholesome and unwholesome objects would be of no use at all. The sources of knowledge like perception, inference and verbal testimony accepted in all scriptures would cease to be sources of knowledge because all these sources of knowledge clearly prove that there are factors which are conducive to longevity and otherwise. Hence, the statement of some sages that untimely death cannot occur is confined to words only and not to facts. [28]

One can also observe by means of ''pratyaksha'' (direct perception), manifestation of various factors depending upon their timely or untimely action. For example, such and such diseases, food, medicine, therapy and remission (can act timely or untimely). Even a layman talks in these terms, such as, it rains on time or otherwise. This thing holds true even for death and hence it can occur on time and even otherwise. One cannot say that it always occurs on time. If there was no untimely death, then the lifespan of every one would have been fixed and therefore the knowledge of wholesome and unwholesome objects would be of no use at all. The sources of knowledge like perception, inference and verbal testimony accepted in all scriptures would cease to be sources of knowledge because all these sources of knowledge clearly prove that there are factors which are conducive to longevity and otherwise. Hence, the statement of some sages that untimely death cannot occur is confined to words only and not to facts. [28]

 

==== Lifespan of human beings ====

==== Lifespan of human beings ====

=== ''Tattva Vimarsha'' ===

=== ''Tattva Vimarsha'' ===

 

*Human body is the site of manifestation of ''chetana'' (consciousness) and a union of factors derived from the five ''mahabhuta'' in a specific proportion that maintains equilibrium.

*Human body is the site of manifestation of ''chetana'' (consciousness) and a union of factors derived from the five ''mahabhuta'' in a specific proportion that maintains equilibrium.

*Inappropriate change in the relative proportions of ''dhatus'' (disequilibrium) causes discomfort or destruction of the body. The change in the relative proportion of the ''dhatu'' is either in terms of aggravation or diminution, either partially or completely.

*Inappropriate change in the relative proportions of ''dhatus'' (disequilibrium) causes discomfort or destruction of the body. The change in the relative proportion of the ''dhatu'' is either in terms of aggravation or diminution, either partially or completely.

''Ushma'' takes part directly in the digestion of food and the remaining factors take part indirectly. ''Vata'' transports food to the site of ''agni'' to facilitate and stimulate digestion (Cha.Chi.15/6,17). (Cha.Chi.15/17). Apart from this, specific time is required to complete the digestive process. The detail process of digestion and metabolism is described in fifteenth chapter of [[Chikitsa Sthana]](Cha. Chi.15/6-11).(15)

''Ushma'' takes part directly in the digestion of food and the remaining factors take part indirectly. ''Vata'' transports food to the site of ''agni'' to facilitate and stimulate digestion (Cha.Chi.15/6,17). (Cha.Chi.15/17). Apart from this, specific time is required to complete the digestive process. The detail process of digestion and metabolism is described in fifteenth chapter of [[Chikitsa Sthana]](Cha. Chi.15/6-11).(15)

 

===References ===

===References ===