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 (Sushruta Sharira 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] 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.

Chakrapani on ''koshthanga'': According to Chakrapani, ''kloma'' is the seat of thirst, ''basti'' is the seat of urine, ''uttarguda'' is where bowels are retained, through which bowels are evacuated is ''adharaguda'' and ''vapavahana'' (''tailvartika'') is the seat of ''meda''.[Chakrapani on Cha.Sa.[[Sharira Sthana]] 7/10]

Chakrapani on ''koshthanga'': According to Chakrapani, ''kloma'' is the seat of thirst, ''basti'' is the seat of urine, ''uttarguda'' is where bowels are retained, through which bowels are evacuated is ''adharaguda'' and ''vapavahana'' (''tailvartika'') is the seat of ''meda''.[Chakrapani on Cha.Sa.[[Sharira Sthana]] 7/10]

Sushruta on ''koshthanga'': Description of ''koshthanga'' is a topographical anatomy. Pattern of presenting topographical anatomy by Sushruta [Su.Sa.Sharira Sthana5/4] was different than that of Charaka. He has firstly presented the ''pratyanga'' (subdivisions of the regions), then he has presented further components (''gananiya avayava'') of ''pratyangas''. Under ''gananiya'' he has considered the ''koshangas''. Under this he has used composite terms for specific group of organs like ''ashaya'' which includes 7 organs. Among visceral organs he has considered ''unduka'' (caecum) and ''fupfus'' (lungs) under ''gananiya avayava'', which are not given by Charaka.  

Sushruta on ''koshthanga'': Description of ''koshthanga'' is a topographical anatomy. Pattern of presenting topographical anatomy by Sushruta [Su.Sa.Sharira Sthana 5/4] was different than that of Charaka. He has firstly presented the ''pratyanga'' (subdivisions of the regions), then he has presented further components (''gananiya avayava'') of ''pratyangas''. Under ''gananiya'' he has considered the ''koshangas''. Under this he has used composite terms for specific group of organs like ''ashaya'' which includes 7 organs. Among visceral organs he has considered ''unduka'' (caecum) and ''fupfus'' (lungs) under ''gananiya avayava'', which are not given by Charaka.  

*''Koshthanga'' as seen by Henry Gray in modern Anatomy: Henry Gray<ref> Gray’s Anatomy, Descriptive & Applied, 29th edition ,1946, Longmans, green & company, London. </ref> father of modern anatomy has adopted a very special order of the distribution for the chapters. In the old edition, we can see that out of many chapters he has devised the presentation of chapters on functional systems like digestive, respiratory, urinary, re-productive and endocrine was different. He has clubbed these systems and put them in one basket and designated it splanchnology. This shows the Gray’s acceptance of Charaka’s idea on putting all visceral organs in one basket. Because this pattern has high amount of applied values this is why it got wide acceptance. [10]

*''Koshthanga'' as seen by Henry Gray in modern Anatomy: Henry Gray<ref> Gray’s Anatomy, Descriptive & Applied, 29th edition ,1946, Longmans, green & company, London. </ref> father of modern anatomy has adopted a very special order of the distribution for the chapters. In the old edition, we can see that out of many chapters he has devised the presentation of chapters on functional systems like digestive, respiratory, urinary, re-productive and endocrine was different. He has clubbed these systems and put them in one basket and designated it splanchnology. This shows the Gray’s acceptance of Charaka’s idea on putting all visceral organs in one basket. Because this pattern has high amount of applied values this is why it got wide acceptance. [10]

*Genetic code: Genetic code<ref> E.D.P. De Robartis, Cell &Molecular Biology,2006 edition, Saunders, Philadelphia </ref> has nine features, i.e. sensibility, universality, unambiguity, redundancy, non-delimited/comma-less, no overlapping, decipherability, collinearity and start and stop codons.1) Sensibility: 3 Nucleotides code for one amino acid. 2) Universality:  Same code used by all the organism except for mitochondria.3) Unambiguity:  Means specificity, each triplet has only one meaning, specifying to particular amino acid. 4) Redundancy:  Some amino acids are coded by more than one codons, (61 for 20 Amino acids, total codons are 64 but only 61 codons code for AA rest are start and stop codons). 5) Comma-less: Punctuationless, means no spaces between words (codons), technical cause of frame shift mutation. 6) Non-overlapping: No overlapping in the sequence of codons 7) Decipherability: Codons are decipherable.  8) Collinearity:  sequence in mRNA is perfectly compatible with amino acid sequence in finished protein. 9) Start and stop code: Initiation and termination codons are essential factors- “Start” = AUG (initiation codon), and “Stop” = UAA, UAG, and UGA (termination codon). [17]

*Genetic code: Genetic code<ref> E.D.P. De Robartis, Cell &Molecular Biology,2006 edition, Saunders, Philadelphia </ref> has nine features, i.e. sensibility, universality, unambiguity, redundancy, non-delimited/comma-less, no overlapping, decipherability, collinearity and start and stop codons.1) Sensibility: 3 Nucleotides code for one amino acid. 2) Universality:  Same code used by all the organism except for mitochondria.3) Unambiguity:  Means specificity, each triplet has only one meaning, specifying to particular amino acid. 4) Redundancy:  Some amino acids are coded by more than one codons, (61 for 20 Amino acids, total codons are 64 but only 61 codons code for AA rest are start and stop codons). 5) Comma-less: Punctuationless, means no spaces between words (codons), technical cause of frame shift mutation. 6) Non-overlapping: No overlapping in the sequence of codons 7) Decipherability: Codons are decipherable.  8) Collinearity:  sequence in mRNA is perfectly compatible with amino acid sequence in finished protein. 9) Start and stop code: Initiation and termination codons are essential factors- “Start” = AUG (initiation codon), and “Stop” = UAA, UAG, and UGA (termination codon). [17]

*When [[Sankhya Sharira]] is seen as whole this looks like the dissection of the whole body to the level of ''paramanubheda''. Firstly, body was displayed through visceral organs (''koshthanga''), then it was shown through the regional derivatives (''pratyanga''), after that it was shown through it’s very inner systems making core divisions of life including ''hridaya, indriyadhishthan, buddhindriya, karmendriya'' and ''pranadhishthan'', then body was shown through rationally accountable structures and further by liquid constituents. Lastly body was shown through ''paramanubheda'' (microscopic level). This type of description is like opening the window of ''tatvagyan''. What remains in ''tatvagyan'' if the secrets of ''sanyoga'' and ''vibhaga'', i.e. enzymes and genetic code are revealed. At this level, reference specifying the value of ''tatvagyan'' under [[Arthedashmahamooliya Adhyaya]] is quotable, ''Tatvavabodhoharshananam'' (Charaka Sutra- 30/15), this speaks that ''tatvagyan'' is the ultimate source of ''harsha'' (happiness). As such if one observes the body in ultimate split, ''paramanubheda'', or in separated form, he gets the ultimate salvation. [18]

*When [[Sankhya Sharira]] is seen as whole this looks like the dissection of the whole body to the level of ''paramanubheda''. Firstly, body was displayed through visceral organs (''koshthanga''), then it was shown through the regional derivatives (''pratyanga''), after that it was shown through it’s very inner systems making core divisions of life including ''hridaya, indriyadhishthan, buddhindriya, karmendriya'' and ''pranadhishthan'', then body was shown through rationally accountable structures and further by liquid constituents. Lastly body was shown through ''paramanubheda'' (microscopic level). This type of description is like opening the window of ''tatvagyan''. What remains in ''tatvagyan'' if the secrets of ''sanyoga'' and ''vibhaga'', i.e. enzymes and genetic code are revealed. At this level, reference specifying the value of ''tatvagyan'' under [[Arthedashmahamooliya Adhyaya]] is quotable, ''Tatvavabodhoharshananam'' [Cha.Sa.[[Sutra Sthana]] 30/15], this speaks that ''tatvagyan'' is the ultimate source of ''harsha'' (happiness). As such if one observes the body in ultimate split, ''paramanubheda'', or in separated form, he gets the ultimate salvation. [18]

*The anatomical information presented in this chapter by Charaka is devised for the physician not for the surgeon, hence it is said that one who knows the body through the organization of organs and systems, is always enlightened and never falls into any confusion. The knowledge of the anatomy has been always considered essential for a clinician. It was highly acknowledged by Sushruta<ref> Ghanekar, Sushruta Samhita, Sharira Sthan, 2012 edition, Meharchand Laxmandas Publications, New Delhi, 5/60. </ref> particularly for the surgeons.-Su. Sh. 5/60). Sushruta has said that which is observed by the senses (''pratyaksha'') and also which is studied in books, both in combination give much knowledge. [19]  

*The anatomical information presented in this chapter by Charaka is devised for the physician not for the surgeon, hence it is said that one who knows the body through the organization of organs and systems, is always enlightened and never falls into any confusion. The knowledge of the anatomy has been always considered essential for a clinician. It was highly acknowledged by Sushruta<ref> Ghanekar, Sushruta Samhita, Sharira Sthan, 2012 edition, Meharchand Laxmandas Publications, New Delhi, 5/60. </ref> particularly for the surgeons.-Su. Sh. 5/60). Sushruta has said that which is observed by the senses (''pratyaksha'') and also which is studied in books, both in combination give much knowledge. [19]