Changes

''Panchakarmendriya'' (motor systems) are the hands (''hasta''), feet (''pada''), anus (''payu''), penis (''upastha'') and tongue (''jihva''). Here, the question is whether these motor organs are formed by only a group of muscles dealing with a given function or by a group of muscles and their nerves or the group of muscles and their nerves and their controlling part of brain (motor cortex) because muscle itself cannot perform any function alone. The muscle only performs when the nerve supply is intact and the commanding system is properly functioning. When there is failure in performance it is from all the side as a composite failure. Moreover when there is paralysis of motor organs or of a part of the system, it may be due to disruption in the nervous system or degeneration of a nerve or of the motor tract including UMN or cortical neurons. Hence muscles alone cannot be considered responsible for ''karmendriya''. ''Karmendriya'' can only be the complete motor system comprising organs from motor cortex to the muscles. [7]

''Panchakarmendriya'' (motor systems) are the hands (''hasta''), feet (''pada''), anus (''payu''), penis (''upastha'') and tongue (''jihva''). Here, the question is whether these motor organs are formed by only a group of muscles dealing with a given function or by a group of muscles and their nerves or the group of muscles and their nerves and their controlling part of brain (motor cortex) because muscle itself cannot perform any function alone. The muscle only performs when the nerve supply is intact and the commanding system is properly functioning. When there is failure in performance it is from all the side as a composite failure. Moreover when there is paralysis of motor organs or of a part of the system, it may be due to disruption in the nervous system or degeneration of a nerve or of the motor tract including UMN or cortical neurons. Hence muscles alone cannot be considered responsible for ''karmendriya''. ''Karmendriya'' can only be the complete motor system comprising organs from motor cortex to the muscles. [7]

Sushruta mentions that ''hridaya'' is formed by the ''prasad bhag'' of ''kapha'' and ''shonita/rakta'' (mentioned in Amarkosh, where it is also referred to as ''hridaya'') and is the seat of ''pranavaha dhamani''. Inferior to it are ''pleeha'' (spleen) and ''phuphphus'' (lung) and to its right side are ''yakrit'' (liver) and ''kloma'' (pancreas). As reiterated on multiple occasions, the ''hridaya''  is the seat of chetana. When it gets covered by ''tama'', the being goes into sleep. [Su.Sa.Sharira Sthana 4/30]

Sushruta mentions that ''hridaya'' is formed by the ''prasad bhag'' of ''kapha'' and ''shonita/rakta'' (mentioned in Amarkosh, where it is also referred to as ''hridaya'') and is the seat of ''pranavaha dhamani''. Inferior to it are ''pleeha'' (spleen) and ''phuphphus'' (lung) and to its right side are ''yakrit'' (liver) and ''kloma'' (pancreas). As reiterated on multiple occasions, the ''hridaya''  is the seat of chetana. When it gets covered by ''tama'', the being goes into sleep. [Su.Sa.Sharira Sthana 4/30]<ref name=Susruta/>

In other places within the Amarkosh, the word ''hridaya'' has been used synonymously with mana<ref> 14.Amar singh, Namalinganushashanam Amar Koshah, 1940 edition, Oriental Book Agency, Poona. </ref>. However, the ''hridaya'' is not a proxy of ''mana''. The heart means ''harati raktam'', or ''hriyate raktam anen iti'',  i.e., from which blood is taken or given to the body. Arteries are called ''pranavaha'' (or carriers of life-force), because they deliver oxygen-rich blood from the heart, the failure of which most certainly leads to death.

In other places within the Amarkosh, the word ''hridaya'' has been used synonymously with mana<ref> 14.Amar singh, Namalinganushashanam Amar Koshah, 1940 edition, Oriental Book Agency, Poona. </ref>. However, the ''hridaya'' is not a proxy of ''mana''. The heart means ''harati raktam'', or ''hriyate raktam anen iti'',  i.e., from which blood is taken or given to the body. Arteries are called ''pranavaha'' (or carriers of life-force), because they deliver oxygen-rich blood from the heart, the failure of which most certainly leads to death.

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Sushruta on pratyanga: Sushruta’s concept was different on the heading of ''pratyanga''

Sushruta on pratyanga: Sushruta’s concept was different on the heading of ''pratyanga''

(Sushruta Sharira 5/3).  

(Sushruta Sharira 5/3)<ref name=Susruta/>.  

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*According to him ''pratyangas'' are ''mastaka'' (cranium), ''udar'' (abdomen), ''prashtha'' (back), ''nabhi'' (umbilicus), ''lalat'' (fore head), ''nasa'' (nose), ''chibuka'' (chin), ''basti'' (urinary bladder) and ''greeva'' (neck) each one in number. ''Karna'' (ear), ''netra'' (eye), ''bhru'' (eye brow), ''shankha'' (temporal), ''amsa'' (shoulder), ''ganda'' (Cheek), ''kaksha'' (axilla), ''stana'' (breast), ''vrashana'' (scrotum), ''parshva'' (flank), ''sfig'' (gluteal region), ''janu'' (knee), ''bahu'' (upper arm) and ''uru'' (thigh) each two in number, ''anguli'' (fingers) 20 in number and ''srotasas'' (11 types). [Su.Sa.Sharira Sthana 5/3] [11]

*According to him ''pratyangas'' are ''mastaka'' (cranium), ''udar'' (abdomen), ''prashtha'' (back), ''nabhi'' (umbilicus), ''lalat'' (fore head), ''nasa'' (nose), ''chibuka'' (chin), ''basti'' (urinary bladder) and ''greeva'' (neck) each one in number. ''Karna'' (ear), ''netra'' (eye), ''bhru'' (eye brow), ''shankha'' (temporal), ''amsa'' (shoulder), ''ganda'' (Cheek), ''kaksha'' (axilla), ''stana'' (breast), ''vrashana'' (scrotum), ''parshva'' (flank), ''sfig'' (gluteal region), ''janu'' (knee), ''bahu'' (upper arm) and ''uru'' (thigh) each two in number, ''anguli'' (fingers) 20 in number and ''srotasas'' (11 types). [Su.Sa.Sharira Sthana 5/3]<ref name=Susruta/> [11]

*The openings of the body which are presented by Charaka as major openings (''mahan chhidra''), same are referred by Sushruta designating as ''bahirmukha srotas''. [Su.Sa.Sharira Sthana 5/10] Sharangadhara<ref> Parasuram Shasthri, Sharangadhara Samhita, Purva Khand,3rd edition 1983Choukhmba Orientalia, Varanasi,5/64. </ref> has presented 10 major openings by adding one opening (''bramha randhra'') in the cranium. (Sharangadhar Purvardha 5/64). In Bhagavad Geeta<ref> Shrimadbhagavat Geeta, 2005 editionGeeta Press Gorakhpur, 5/13 </ref> these ''bahirsrotasas'' are referred by the name of ''navadwara''. (GIta 5/13). [12]

*The openings of the body which are presented by Charaka as major openings (''mahan chhidra''), same are referred by Sushruta designating as ''bahirmukha srotas''. [Su.Sa.Sharira Sthana 5/10]<ref name=Susruta/> Sharangadhara<ref> Parasuram Shasthri, Sharangadhara Samhita, Purva Khand,3rd edition 1983Choukhmba Orientalia, Varanasi,5/64. </ref> has presented 10 major openings by adding one opening (''bramha randhra'') in the cranium. (Sharangadhar Purvardha 5/64). In Bhagavad Geeta<ref> Shrimadbhagavat Geeta, 2005 editionGeeta Press Gorakhpur, 5/13 </ref> these ''bahirsrotasas'' are referred by the name of ''navadwara''. (GIta 5/13). [12]

*As presented by Charaka, ''pratyksha sharira'' is limited and accountable. Remaining is the anatomy which can be considered and described only by ''anumana'' and ''aptopadesha''. [13]

*As presented by Charaka, ''pratyksha sharira'' is limited and accountable. Remaining is the anatomy which can be considered and described only by ''anumana'' and ''aptopadesha''. [13]