Changes

Of the thirty chapters in the [[Sutra Sthana]] of the [[Charak Samhita]], the last two (29 and 30) are “independent” chapters since they are not part of any tetrad (or cluster of four chapters clubbed together by a common theme), like the way the rest of the [[Sutra Sthana]] has been structured. The 29th chapter serves to summarize the [[Sutra Sthana]] while the 30th chapter gives an overview of the entire text itself. Partly, the name of the chapter derives from the reference to the seats of the life forces in the previous chapter. The thread of thought is as follows. For the reason that these vital points were mentioned in the previous chapter creates an occasion for their further elaboration in the next chapter. As the [[Sutra Sthana]] is on the verge of being concluded, the topic of the vital points is used imaginatively to focus on the purpose of studying this section of the book.  

Of the thirty chapters in the [[Sutra Sthana]] of the [[Charak Samhita]], the last two (29 and 30) are “independent” chapters since they are not part of any tetrad (or cluster of four chapters clubbed together by a common theme), like the way the rest of the [[Sutra Sthana]] has been structured. The 29th chapter serves to summarize the [[Sutra Sthana]] while the 30th chapter gives an overview of the entire text itself. Partly, the name of the chapter derives from the reference to the seats of the life forces in the previous chapter. The thread of thought is as follows. For the reason that these vital points were mentioned in the previous chapter creates an occasion for their further elaboration in the next chapter. As the [[Sutra Sthana]] is on the verge of being concluded, the topic of the vital points is used imaginatively to focus on the purpose of studying this section of the book.  

There are two types of physicians in the world - the one who is qualified and other, who is an impostor. The qualified physician is one who has the certain knowledge of the self, the intellect, diseases, and the ten seats of the vital forces. Thus, the enumeration of the ten vital points is used to characterize the trained physician. The purpose of the [[Sutra Sthana]] is to lay the foundation for the creation of a competent physician. How can a physician gain competent knowledge about the ten seats of the life forces? The answer is, providing an elaborate listing of the core competencies that distinguishes a true physician from the fake, and more interestingly, answering what constitutes the core competence of the physician happens to be contents of the [[Sutra Sthana]] itself. Therefore, this chapter serves the purpose of also summarizing the contents of the [[Sutra Sthana]]. In fact, it is the blueprint of the whole text. Therefore, Vagbhaṭa explains that [[Sutra Sthana]] is so called because the subtle principles and concepts of Ayurveda are woven together in this section in such a way that it expands into the rest of the textbook. There is a saying in the tradition that if one master the essential chapters of the [[Sutra Sthana]], one becomes a ''Vaidya'' already. The Ayurvedic approach to teaching a subject is holistic. Unlike a linear approach that would compartmentalize the subject into specific components, Ayurveda attempts to present the subject as a whole demonstrating the interconnections and relationships between the various components of a complex subject. Therefore, the [[Sutra Sthana]] captures the entire subject matter of Ayurveda. The remaining sections only elaborate what has already been described in a terse manner in the [[Sutra Sthana]]. Just like a seed contains all the parts of the plant and there are a simultaneous growth and expression of all the parts as it grows. Even so, the various concepts, theories, and practices of Ayurveda have to be learned in a holistic way. Sushruta uses the simile of a seed when he says his ''Samhita'' is designed to elaborate what is first comprehensively conveyed in a seed form. [[Sutra Sthana]] concludes by reviewing the contents of this section in the twenty-ninth chapter and by giving an overview of the whole treatise in the thirtieth chapter. The concept of the physician as a companion of the life forces is first introduced in an earlier chapter called [[Khuddakachatushpada]]. Though the word meaning ''pranabhisara'' means companion of life, it is interpreted in a different manner here. In the twenty-ninth chapter, the ''pranabhisara'' is one who has knowledge about the ten seats of the life forces as well as the intellect, senses, self and diseases. But in the ninth chapter, ''pranabhisara'' is one who has the knowledge of the text, its meaning, practical applications and the ability to teach practical skills to others. Chakrapani, the commentator, says that the ''pranabhisara'' is one who can hold back the life force that is on the verge of dissociating from the body. Essentially both these definitions mean the physician who is capable of saving the lives of the people.  

There are two types of physicians in the world - the one who is qualified and other, who is an impostor. The qualified physician is one who has the certain knowledge of the self, the intellect, diseases, and the ten seats of the vital forces. Thus, the enumeration of the ten vital points is used to characterize the trained physician. The purpose of the [[Sutra Sthana]] is to lay the foundation for the creation of a competent physician. How can a physician gain competent knowledge about the ten seats of the life forces? The answer is, providing an elaborate listing of the core competencies that distinguishes a true physician from the fake, and more interestingly, answering what constitutes the core competence of the physician happens to be contents of the [[Sutra Sthana]] itself. Therefore, this chapter serves the purpose of also summarizing the contents of the [[Sutra Sthana]]. In fact, it is the blueprint of the whole text. Therefore, Vagbhaṭa explains that [[Sutra Sthana]] is so called because the subtle principles and concepts of [[Ayurveda]] are woven together in this section in such a way that it expands into the rest of the textbook. There is a saying in the tradition that if one master the essential chapters of the [[Sutra Sthana]], one becomes a ''Vaidya'' already. The Ayurvedic approach to teaching a subject is holistic. Unlike a linear approach that would compartmentalize the subject into specific components, [[Ayurveda]] attempts to present the subject as a whole demonstrating the interconnections and relationships between the various components of a complex subject. Therefore, the [[Sutra Sthana]] captures the entire subject matter of [[Ayurveda]]. The remaining sections only elaborate what has already been described in a terse manner in the [[Sutra Sthana]]. Just like a seed contains all the parts of the plant and there are a simultaneous growth and expression of all the parts as it grows. Even so, the various concepts, theories, and practices of [[Ayurveda]] have to be learned in a holistic way. Sushruta uses the simile of a seed when he says his ''Samhita'' is designed to elaborate what is first comprehensively conveyed in a seed form. [[Sutra Sthana]] concludes by reviewing the contents of this section in the twenty-ninth chapter and by giving an overview of the whole treatise in the thirtieth chapter. The concept of the physician as a companion of the life forces is first introduced in an earlier chapter called [[Khuddakachatushpada]]. Though the word meaning ''pranabhisara'' means companion of life, it is interpreted in a different manner here. In the twenty-ninth chapter, the ''pranabhisara'' is one who has knowledge about the ten seats of the life forces as well as the intellect, senses, self and diseases. But in the ninth chapter, ''pranabhisara'' is one who has the knowledge of the text, its meaning, practical applications and the ability to teach practical skills to others. Chakrapani, the commentator, says that the ''pranabhisara'' is one who can hold back the life force that is on the verge of dissociating from the body. Essentially both these definitions mean the physician who is capable of saving the lives of the people.  

After defining the true physician, the text then goes on to characterize the quacks, the impostors who are said to be the harbingers of diseases. Their behavior is described graphically. The statement in this chapter that there are two kinds of physicians contradicts an earlier statement made in the eleventh chapter of the [[Sutra Sthana]] called [[Tistraishaniya]], where three kinds of physicians are described and defined. When we examine these classifications closely it can be understood that there are two types of quacks - one who dresses up and tries to imitate a real physician (''chhadmadhara bhishaka'') and the other who declares association with a well-known physician (''siddhasadhita'') in a bid to project himself as a genuine physician. In the thirtieth chapter, the quacks are described in one category. It is interesting to note that there is some discussion on the regulation of the profession. The responsibility of censuring quacks is vested with the King/State. Therefore, the text bluntly states that quacks roam around in the world because of the oversight of the King. And for the reason that the state may not be effective in eliminating the quacks, the text also issues a public warning to the laity, beseeching them to identify quacks and to never partake of the clinical services offered by them.

After defining the true physician, the text then goes on to characterize the quacks, the impostors who are said to be the harbingers of diseases. Their behavior is described graphically. The statement in this chapter that there are two kinds of physicians contradicts an earlier statement made in the eleventh chapter of the [[Sutra Sthana]] called [[Tistraishaniya]], where three kinds of physicians are described and defined. When we examine these classifications closely it can be understood that there are two types of quacks - one who dresses up and tries to imitate a real physician (''chhadmadhara bhishaka'') and the other who declares association with a well-known physician (''siddhasadhita'') in a bid to project himself as a genuine physician. In the thirtieth chapter, the quacks are described in one category. It is interesting to note that there is some discussion on the regulation of the profession. The responsibility of censuring quacks is vested with the King/State. Therefore, the text bluntly states that quacks roam around in the world because of the oversight of the King. And for the reason that the state may not be effective in eliminating the quacks, the text also issues a public warning to the laity, beseeching them to identify quacks and to never partake of the clinical services offered by them.

evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- bhagavaMste kathamasmAbhirveditavyA bhaveyuriti||6||  

evaMvAdinaM bhagavantamAtreyamagnivesha uvAca- bhagavaMste kathamasmAbhirveditavyA bhaveyuriti||6||  

bhagavAnuvAca- ya ime kulInAH paryavadAtashrutAH paridRuShTakarmANo dakShAH shucayo jitahastA jitAtmAnaHsarvopakaraNavantaH sarvendriyopapannAH prakRutij~jAH  pratipattij~jAshca te j~jeyAH prANAnAmabhisarA hantArorogANAM; tathAvidhA hi kevale sharIraj~jAne sharIrAbhinirvRuttij~jAne prakRutivikAraj~jAne ca niHsaMshayAH,sukhasAdhyakRucchrasAdhyayApyapratyAkhyeyAnAM ca rogANAMsamutthAnapUrvarUpali~ggavedanopashayavisheShaj~jAne vyapagatasandehAH, trividhasyAyurvedasUtrasyasasa~ggrahavyAkaraNasya satrividhauShadhagrAmasya pravaktAraH , pa~jcatriMshato mUlaphalAnAM caturNAM casnehAnAM pa~jcAnAM ca lavaNAnAmaShTAnAM ca mUtrANAmaShTAnAM ca kShIrANAM kShIratvagvRukShANAM caShaNNAM shirovirecanAdeshca pa~jcakarmAshrayasyauShadhagaNasyAShTAviMshateshca yavAgUnAMdvAtriMshatashcUrNapradehAnAM ShaNNaM ca virecanashatAnAM pa~jcAnAM ca kaShAyashatAnAM prayoktAraH,svasthavRuttavihitabhojanapAnaniyamasthAnaca~gkramaNashayanAsanamAtrAdravyA~jjanadhUmanAvanAbhya~jjana-parimArjanavegAvidhAraNavidhAraNavyAyAmasAtmyendriyaparIkShopakramaNasadvRuttakushalAH  ,catuShpAdopagRuhIte ca bheShaje ShoDashakale savinishcaye satriparyeShaNe savAtakalAkalaj~jAnevyapagatasandehAH, caturvidhasya ca snehasya caturviMshatyupanayasyopakalpanIyasya  catuHShaShTiparyantasya ca vyavasthApayitAraH, bahuvidhavidhAnayuktAnAM ca snehyasvedyavamyavirecyavividhauShadhopacArANAM cakushalAH, shirorogAderdoShAMshavikalpajasya ca vyAdhisa~ggrahasya sakShayapiDakAvidradhestrayANAM cashophAnAM bahuvidhashophAnubandhAnAmaShTacatvAriMshatashca rogAdhikaraNAnAM catvAriMshaduttarasya canAnAtmajasya vyAdhishatasya tathA vigarhitAtisthUlAtikRushAnAM sahetulakShaNopakramANAM svapnasya cahitAhitasyAsvapnAtisvapnasya ca sahetUpakramasya ShaNNAM ca la~gghanAdInAmupakramANAMsantarpaNApatarpaNajAnAM ca rogANAM sarUpaprashamanAnAM shoNitajAnAM ca vyAdhInAMmadamUrcchAyasannyAsAnAM ca sakAraNarUpauShadhopacArANAM kushalAH, kushalAshcAhAravidhivinishcayasyaprakRutyA hitAhitAnAmAhAravikArANAmagryasa~ggrahasyAsavAnAM ca caturashIterdravyaguNakarmavinishcayasyarasAnurasasaMshrayasya savikalpavairodhikasya dvAdashavargAshrayasya cAnnapAnasya saguNaprabhAvasyasAnupAnaguNasya navavidhasyArthasa~ggrahasyAhAragateshca hitAhitopayogavisheShAtmakasya cashubhAshubhavisheShasya dhAtvAshrayANAM ca rogANAM sauShadhasa~ggrahANAM dashAnAM ca prANAyatanAnAMyaM ca vakShyAmyarthedashamahAmUlIye triMshattamAdhyAye tatra ca kRutsnasya tantroddeshalakShaNasya tantrasyaca grahaNadhAraNavij~jAnaprayogakarmakAryakAlakartRukaraNakushalAH, kushalAshcasmRutimatishAstrayuktij~jAnasyAtmanaH shIlaguNairavisaMvAdanena ca sampAdanena sarvaprANiShu cetaso maitrasyamAtApitRubhrAtRubandhuvat, evaMyuktA  bhavantyagnivesha! prANAnAmabhisarA hantAro rogANAmiti||7||  

bhagavAnuvAca- ya ime kulInAH paryavadAtashrutAH paridRuShTakarmANo dakShAH shucayo jitahastA jitAtmAnaHsarvopakaraNavantaH sarvendriyopapannAH prakRutij~jAH  pratipattij~jAshca te j~jeyAH prANAnAmabhisarA hantArorogANAM; tathAvidhA hi kevale sharIraj~jAne sharIrAbhinirvRuttij~jAne prakRutivikAraj~jAne ca niHsaMshayAH,sukhasAdhyakRucchrasAdhyayApyapratyAkhyeyAnAM ca rogANAMsamutthAnapUrvarUpali~ggavedanopashayavisheShaj~jAne vyapagatasandehAH, trividhasy[[Ayurveda]]sUtrasyasasa~ggrahavyAkaraNasya satrividhauShadhagrAmasya pravaktAraH , pa~jcatriMshato mUlaphalAnAM caturNAM casnehAnAM pa~jcAnAM ca lavaNAnAmaShTAnAM ca mUtrANAmaShTAnAM ca kShIrANAM kShIratvagvRukShANAM caShaNNAM shirovirecanAdeshca pa~jcakarmAshrayasyauShadhagaNasyAShTAviMshateshca yavAgUnAMdvAtriMshatashcUrNapradehAnAM ShaNNaM ca virecanashatAnAM pa~jcAnAM ca kaShAyashatAnAM prayoktAraH,svasthavRuttavihitabhojanapAnaniyamasthAnaca~gkramaNashayanAsanamAtrAdravyA~jjanadhUmanAvanAbhya~jjana-parimArjanavegAvidhAraNavidhAraNavyAyAmasAtmyendriyaparIkShopakramaNasadvRuttakushalAH  ,catuShpAdopagRuhIte ca bheShaje ShoDashakale savinishcaye satriparyeShaNe savAtakalAkalaj~jAnevyapagatasandehAH, caturvidhasya ca snehasya caturviMshatyupanayasyopakalpanIyasya  catuHShaShTiparyantasya ca vyavasthApayitAraH, bahuvidhavidhAnayuktAnAM ca snehyasvedyavamyavirecyavividhauShadhopacArANAM cakushalAH, shirorogAderdoShAMshavikalpajasya ca vyAdhisa~ggrahasya sakShayapiDakAvidradhestrayANAM cashophAnAM bahuvidhashophAnubandhAnAmaShTacatvAriMshatashca rogAdhikaraNAnAM catvAriMshaduttarasya canAnAtmajasya vyAdhishatasya tathA vigarhitAtisthUlAtikRushAnAM sahetulakShaNopakramANAM svapnasya cahitAhitasyAsvapnAtisvapnasya ca sahetUpakramasya ShaNNAM ca la~gghanAdInAmupakramANAMsantarpaNApatarpaNajAnAM ca rogANAM sarUpaprashamanAnAM shoNitajAnAM ca vyAdhInAMmadamUrcchAyasannyAsAnAM ca sakAraNarUpauShadhopacArANAM kushalAH, kushalAshcAhAravidhivinishcayasyaprakRutyA hitAhitAnAmAhAravikArANAmagryasa~ggrahasyAsavAnAM ca caturashIterdravyaguNakarmavinishcayasyarasAnurasasaMshrayasya savikalpavairodhikasya dvAdashavargAshrayasya cAnnapAnasya saguNaprabhAvasyasAnupAnaguNasya navavidhasyArthasa~ggrahasyAhAragateshca hitAhitopayogavisheShAtmakasya cashubhAshubhavisheShasya dhAtvAshrayANAM ca rogANAM sauShadhasa~ggrahANAM dashAnAM ca prANAyatanAnAMyaM ca vakShyAmyarthedashamahAmUlIye triMshattamAdhyAye tatra ca kRutsnasya tantroddeshalakShaNasya tantrasyaca grahaNadhAraNavij~jAnaprayogakarmakAryakAlakartRukaraNakushalAH, kushalAshcasmRutimatishAstrayuktij~jAnasyAtmanaH shIlaguNairavisaMvAdanena ca sampAdanena sarvaprANiShu cetaso maitrasyamAtApitRubhrAtRubandhuvat, evaMyuktA  bhavantyagnivesha! prANAnAmabhisarA hantAro rogANAmiti||7||  

Hearing this statement from Lord Atreya, Agnivesha enquires, “O! Lord! How can we identify them?

Hearing this statement from Lord Atreya, Agnivesha enquires, “O! Lord! How can we identify them?

*Specific knowledge of etiology, prodromal symptoms, signs and symptoms and response to treatments for effective disease management

*Specific knowledge of etiology, prodromal symptoms, signs and symptoms and response to treatments for effective disease management

*The ability to explain:

*The ability to explain:

**The threefold essence of Ayurveda in the form of etiology, symptomatology, and treatments in both concise and elaborate manner

**The threefold essence of [[Ayurveda]] in the form of etiology, symptomatology, and treatments in both concise and elaborate manner

**The threefold treatment in the form of rational, religious and spiritual interventions.

**The threefold treatment in the form of rational, religious and spiritual interventions.

*Ability to clinically administer the thirty-five types of roots and fruits, four types of fats, five types of salts, eight types of urine, eight types of milk and laticiferous bark trees, six categories of medicines helpful in the five procedures like nasal errhines for cranial purge, twenty-eight types of medicated gruel, the thirty types of ointment powders, the five hundred herbs for decoctions.

*Ability to clinically administer the thirty-five types of roots and fruits, four types of fats, five types of salts, eight types of urine, eight types of milk and laticiferous bark trees, six categories of medicines helpful in the five procedures like nasal errhines for cranial purge, twenty-eight types of medicated gruel, the thirty types of ointment powders, the five hundred herbs for decoctions.

The narration of the text begins. The author makes it clear at the beginning of each chapter that it is not essentially his views that are being codified but rather the views of the preceptor Atreya. The teaching becomes credible when it comes from an authentic source. When codified knowledge is transmitted, it is mandatory to reveal the source of information and also to confirm its authenticity. [2]

The narration of the text begins. The author makes it clear at the beginning of each chapter that it is not essentially his views that are being codified but rather the views of the preceptor Atreya. The teaching becomes credible when it comes from an authentic source. When codified knowledge is transmitted, it is mandatory to reveal the source of information and also to confirm its authenticity. [2]

It is a fundamental principle in Ayurveda that any medical intervention should not work against the ''praṇa'' of the individual as it can lead to decrease in the quality of life, new diseases, reduction in life span or even death. When depletive therapies are done, it has been specified that it should not be antagonistic to the factors that support life - ''praṇavirodhina chainam langhanenopapadayet''. Thus, the knowledge of the seats of ''prana'' and the impact of treatments, injuries and other stresses on them is of utmost practical relevance to the physician. Any affliction to the seats of the life forces needs to be attended to promptly. Treatments succeed only when two factors are managed in the background. One is ''praṇa'', and the other is ''bala''. The text says that life is dependent on ''praṇa'' and strength is dependent on ''udana'' - ''visheṣhat jivitaṃ praṇe udano balamucyate'' (the life is seated in ''prana'', while the strength in ''udana'').  

It is a fundamental principle in [[Ayurveda]] that any medical intervention should not work against the ''praṇa'' of the individual as it can lead to decrease in the quality of life, new diseases, reduction in life span or even death. When depletive therapies are done, it has been specified that it should not be antagonistic to the factors that support life - ''praṇavirodhina chainam langhanenopapadayet''. Thus, the knowledge of the seats of ''prana'' and the impact of treatments, injuries and other stresses on them is of utmost practical relevance to the physician. Any affliction to the seats of the life forces needs to be attended to promptly. Treatments succeed only when two factors are managed in the background. One is ''praṇa'', and the other is ''bala''. The text says that life is dependent on ''praṇa'' and strength is dependent on ''udana'' - ''visheṣhat jivitaṃ praṇe udano balamucyate'' (the life is seated in ''prana'', while the strength in ''udana'').  

In the [[Charak Samhita]], it is mentioned in the [[Trimarmiya Siddhi]] that the ''mahamarmas'' should be protected with utmost vigilance. The protection of the ''mahamarmas'' which are the brain, heart, and bladder is known as ''mahamarmaparipalana''. A thorough knowledge of the seats of the life force, as well as the interventions to protect them, enables the physician to protect the life and strength of the patient, without which, no treatment will succeed.

In the [[Charak Samhita]], it is mentioned in the [[Trimarmiya Siddhi]] that the ''mahamarmas'' should be protected with utmost vigilance. The protection of the ''mahamarmas'' which are the brain, heart, and bladder is known as ''mahamarmaparipalana''. A thorough knowledge of the seats of the life force, as well as the interventions to protect them, enables the physician to protect the life and strength of the patient, without which, no treatment will succeed.

Temple (''Shankha''): Epidural space, the outermost part of the spinal canal, houses the middle meningeal artery that serves to provide steady blood supply to the meninges. This region is covered by a very thin layer of skull which is also very weak in comparison to the rest of the skull. Any laceration of the middle meningeal artery – due to a trauma or blow to this region – could lead to blood pooling in the epidural space, and consequently, building up of pressure on brain tissues, causing an eventual death of brain cells due to oxygen deprivation.  

Temple (''Shankha''): Epidural space, the outermost part of the spinal canal, houses the middle meningeal artery that serves to provide steady blood supply to the meninges. This region is covered by a very thin layer of skull which is also very weak in comparison to the rest of the skull. Any laceration of the middle meningeal artery – due to a trauma or blow to this region – could lead to blood pooling in the epidural space, and consequently, building up of pressure on brain tissues, causing an eventual death of brain cells due to oxygen deprivation.  

The depiction of the three vital organs viz., brain, heart, and bladder as the seats of the life force do not need much explanation. These organs are known as the ''trimarmas'', and entire chapters have been devoted to these three vital ''marmas'' in the section on treatments ([[Chikitsa Sthana]]) and clinical success ([[Siddhi Sthana]]) explaining the various diseases that afflict these organs and how to manage them. ''Trimarma'' corresponds to the biomedical concept of the tripods of life, which are the brain, heart, and lungs. In Ayurveda, instead of lungs, the bladder including the kidneys constitute one of the three vital organs that sustain life.

The depiction of the three vital organs viz., brain, heart, and bladder as the seats of the life force do not need much explanation. These organs are known as the ''trimarmas'', and entire chapters have been devoted to these three vital ''marmas'' in the section on treatments ([[Chikitsa Sthana]]) and clinical success ([[Siddhi Sthana]]) explaining the various diseases that afflict these organs and how to manage them. ''Trimarma'' corresponds to the biomedical concept of the tripods of life, which are the brain, heart, and lungs. In [[Ayurveda]], instead of lungs, the bladder including the kidneys constitute one of the three vital organs that sustain life.

The word ''kaṇṭha'' means throat and also the neck. The throat is important because it is the common passage for food and air and choking can lead to asphyxiation and death. Apart from that, it is also the location of the voice box. If we extend the meaning to include the neck, then there are important blood vessels that connect to the head. The external carotid artery, the jugular vein, and vertebral arteries can suffer injuries leading to life-threatening situations. Injuries to the thoracic inlet are associated with high mortality.   

The word ''kaṇṭha'' means throat and also the neck. The throat is important because it is the common passage for food and air and choking can lead to asphyxiation and death. Apart from that, it is also the location of the voice box. If we extend the meaning to include the neck, then there are important blood vessels that connect to the head. The external carotid artery, the jugular vein, and vertebral arteries can suffer injuries leading to life-threatening situations. Injuries to the thoracic inlet are associated with high mortality.   

The blood is no doubt synonymous with life itself. So much so that Ayurveda refers to bleeding as ''jivadana'' or taking away life. It is mentioned in the chapter called [[Vidhishonitiya]] that the life forces follow the blood. Qualitative and quantitative parameters of blood need to be maintained for life to be sustained.   

The blood is no doubt synonymous with life itself. So much so that [[Ayurveda]] refers to bleeding as ''jivadana'' or taking away life. It is mentioned in the chapter called [[Vidhishonitiya]] that the life forces follow the blood. Qualitative and quantitative parameters of blood need to be maintained for life to be sustained.   

''Shukra'', which is loosely translated as the semen, actually represents the potency of reproduction and renewal. It is concerned with the ability of life to renew itself, which is a challenge at the cellular level as well as the level of the organism. Life ceases to continue if it cannot renew itself. For this reason, the ''shukra'' is considered to be the seat of the life force.  

''Shukra'', which is loosely translated as the semen, actually represents the potency of reproduction and renewal. It is concerned with the ability of life to renew itself, which is a challenge at the cellular level as well as the level of the organism. Life ceases to continue if it cannot renew itself. For this reason, the ''shukra'' is considered to be the seat of the life force.