Changes

''Pranayatana'' (vital sites) in Ashtanga Samgraha: Vagbhata has shown some different features under the heading of ''pranayatana'' (Ashtanga Sangraha). Accordingly he has included ''jihvabandhana'' (root of tongue) as ''pranayatana'' and excluded ''mamsa'' from this account. The site of ''jihvabandhana'' is valuable because of the opening site of respiratory system. Any trauma at this blocking to respiratory passage may cause death, therefore it has been given much importance in anesthesia. In the case of deep coma falling of tongue back in the throat blocks the respiration and leads to death. Exclusion of ''mamsa'' from ''pranayatana'' by Vagbhatta seems to be his personal opinion only perhaps he was not willing to increase the number of ''pranayatana'', otherwise this was easy to justify.

''Pranayatana'' (vital sites) in Ashtanga Samgraha: Vagbhata has shown some different features under the heading of ''pranayatana'' (Ashtanga Sangraha). Accordingly he has included ''jihvabandhana'' (root of tongue) as ''pranayatana'' and excluded ''mamsa'' from this account. The site of ''jihvabandhana'' is valuable because of the opening site of respiratory system. Any trauma at this blocking to respiratory passage may cause death, therefore it has been given much importance in anesthesia. In the case of deep coma falling of tongue back in the throat blocks the respiration and leads to death. Exclusion of ''mamsa'' from ''pranayatana'' by Vagbhatta seems to be his personal opinion only perhaps he was not willing to increase the number of ''pranayatana'', otherwise this was easy to justify.

''Prana'': When ''pranayatana'' are on the table of discussion we have to review ''prana''. Factors which maintain the life are ''prana''. ''Prana'' are said to be 12 in number by Sushruta. [Su.Sa. Sharira Sthana 4/2] These ''pranas'' are ''agni, soma, vayu, satva, raja, tama, panchendriya'' and ''bhutatma''. As such these factors are categorically divided in four groups, i.e. ''tridosha, triguna, panchagyanendriya'' and ''bhutatma''. On a biological level tridosha can be seen somewhere in the form of biochemical regulators of life, e.g. hormones, enzymes etc., ''triguna'' in the form of neuro-chemical regulators of life, e.g. acetylcholine, epinephrine, dopamine, melatonin etc., and ''jnanendriya'' in the form of cell receptors and neuroreceptors. Speaking on ''bhutatma'' is a difficult job, whereas a critical evaluation of the same is must at this level. It is a well accepted fact in [[Ayurveda]] that all the organic world is ''panchamahabhautic''. At this level a ''bhuta'' could be considered to be an organism – a unicellular bacteria or a cell.  Cell being a ''bhuta'' holds its ''atma'' in it which solely operates its function and development. Since DNA is responsible to control the function and development. The entire metabolism in the cell is basically controlled by DNA. DNA makes RNA by transcription, RNA makes protein by translation, protein is found basically in two types, i.e. structural and functional<ref>Dorothy Luciano, Human Structure & Function.1984 edition, Elsavier, Philadelphia, 1st & 2nd chapter.</ref>. Functional protein means enzyme. Enzyme mediates the biochemical changes in the body. Any change in the cell cannot be caused without the mediation of an enzyme. This is how we can see that DNA is solely controlling the metabolism in the body. Therefore if we refer the DNA to be taken as ''bhutama'', yet this will not be any mistake. [9]

''Prana'': When ''pranayatana'' are on the table of discussion we have to review ''prana''. Factors which maintain the life are ''prana''. ''Prana'' are said to be 12 in number by Sushruta. [Su.Sa. Sharira Sthana 4/2]<ref name=Susruta/> These ''pranas'' are ''agni, soma, vayu, satva, raja, tama, panchendriya'' and ''bhutatma''. As such these factors are categorically divided in four groups, i.e. ''tridosha, triguna, panchagyanendriya'' and ''bhutatma''. On a biological level tridosha can be seen somewhere in the form of biochemical regulators of life, e.g. hormones, enzymes etc., ''triguna'' in the form of neuro-chemical regulators of life, e.g. acetylcholine, epinephrine, dopamine, melatonin etc., and ''jnanendriya'' in the form of cell receptors and neuroreceptors. Speaking on ''bhutatma'' is a difficult job, whereas a critical evaluation of the same is must at this level. It is a well accepted fact in [[Ayurveda]] that all the organic world is ''panchamahabhautic''. At this level a ''bhuta'' could be considered to be an organism – a unicellular bacteria or a cell.  Cell being a ''bhuta'' holds its ''atma'' in it which solely operates its function and development. Since DNA is responsible to control the function and development. The entire metabolism in the cell is basically controlled by DNA. DNA makes RNA by transcription, RNA makes protein by translation, protein is found basically in two types, i.e. structural and functional<ref>Dorothy Luciano, Human Structure & Function.1984 edition, Elsavier, Philadelphia, 1st & 2nd chapter.</ref>. Functional protein means enzyme. Enzyme mediates the biochemical changes in the body. Any change in the cell cannot be caused without the mediation of an enzyme. This is how we can see that DNA is solely controlling the metabolism in the body. Therefore if we refer the DNA to be taken as ''bhutama'', yet this will not be any mistake. [9]

Commentators of present time have very well worked for correlating the ''koshthangas'' presented by Charaka with the structure described in modern anatomy. Research scholars have also done well in this area. Suitable anatomical correlations for all 15 ''koshthangas'' are presented in the following table.

Commentators of present time have very well worked for correlating the ''koshthangas'' presented by Charaka with the structure described in modern anatomy. Research scholars have also done well in this area. Suitable anatomical correlations for all 15 ''koshthangas'' are presented in the following table.