1.
कतिधापुरुषीयशारीरम्
Katidhapurusha Sharira (Knowledge of holistic human being)
2.
अतुल्यगोत्रीयशारीरम्
Atulyagotriya Sharira (Different clans and aspects of the Human Birth)
3.
खुड्डिकागर्भावक्रान्तिशारीरम्
Khuddika Garbhavakranti Sharira (Factors responsible for Embryogenesis)
4.
महतीगर्भावक्रान्तिशारीरम्
Mahatigarbhavakranti Sharira (Detail description on embryonic development)
5.
पुरुषविचयशारीरम्
Purusha Vichaya Sharira (Detailed Study of holistic human being)
•
शरीरविचयशारीरम्
Sharira Vichaya Sharira (Analytical study of the Human body)
7.
शरीरसङ्ख्याशारीरम्
Sharira Sankhya Sharira (Numerological account of human body constituents)
8.
जातिसूत्रीयशारीरम्
Jatisutriya Sharira (Obstetrics, Maternal Health and Neonatal Care)
Progress:76.0%
तमेवमुक्तवन्तमग्निवेशं भगवान् पुनर्वसुरात्रेय उवाच- पूर्वमुक्तमेतद्गर्भावक्रान्तौ यथाऽयमभिनिर्वर्तते कुक्षौ, यच्चास्य यदासंतिष्ठतेऽङ्गजातम्| विप्रतिवादास्त्वत्र बहुविधाः सूत्रकृतामृषीणां सन्ति सर्वेषां; तानपि निबोधोच्यमानान्- शिरः पूर्वमभिनिर्वर्तते कुक्षावितिकुमारशिरा भरव्दाजः पश्यति, सर्वेन्द्रियाणां तदधिष्ठानमिति कृत्वा; हृदयमिति काङ्कायनो बाह्लीकभिषक्,चेतनाधिष्ठानत्वात्; नाभिरिति भद्रकाप्यः, आहारागम इति कृत्वा; पक्वाशयगुदमिति भद्रशौनकः, मारुताधिष्ठानत्वात्;हस्तपादमिति बडिशः, तत्करणत्वात् पुरुषस्य; इन्द्रियाणीति जनको वैदेहः, तान्यस्य बुध्द्याधिष्ठानानीति कृत्वा;परोक्षत्वादचिन्त्यमिति मारीचिः कश्यपः; सर्वाङ्गाभिनिर्वृत्तिर्युगपदिति धन्वन्तरिः; तदुपपन्नं, सर्वाङ्गानांतुल्यकालाभिनिर्वृत्तत्वाध्दृदयप्रभृतीनाम्| सर्वाङ्गानां ह्यस्य हृदयं मूलमधिष्ठानं च केषाञ्चिद्भावानाम्, नच तस्मात् पूर्वाभिनिर्वृत्तिरेषां; तस्माध्दृदयप्रभृतीनां सर्वाङ्गानां तुल्यकालाभिनिर्वृत्तिः, सर्वे भावा ह्यन्योन्यप्रतिबध्दा:; तस्माद्यथाभूतदर्शनं साधु ||२१||
sanskrit
[Different views regarding origin of foetus] 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: 1. 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. 2. According to Kankayana, the physician from Bahlika, heart being the seat of chetana, consciousness is the first to be formed. 3. According to Bhadrakapya, nabhi (umbilicus) is first formed as it serves to provide nourishment to the fetus. 4. According to Bhadrashaunaka, rectum located near the colon is first formed as it is the site for vata. 5. According to Badisha, hands and feet are first formed being the instruments of individual for his activities. 6. According to Janaka of Videha, sense organs being the seat of senses are first formed. 7. Marichi Kashyapa is of the view that is not possible to make any statement about first formation of any organs as they cannot be observed directly. 8. Dhanvantari is of the view that all organs are formed simultaneously. 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.
english translation
tamevamuktavantamagnivezaM bhagavAn punarvasurAtreya uvAca- pUrvamuktametadgarbhAvakrAntau yathA'yamabhinirvartate kukSau, yaccAsya yadAsaMtiSThate'GgajAtam| viprativAdAstvatra bahuvidhAH sUtrakRtAmRSINAM santi sarveSAM; tAnapi nibodhocyamAnAn- ziraH pUrvamabhinirvartate kukSAvitikumArazirA bharavdAjaH pazyati, sarvendriyANAM tadadhiSThAnamiti kRtvA; hRdayamiti kAGkAyano bAhlIkabhiSak,cetanAdhiSThAnatvAt; nAbhiriti bhadrakApyaH, AhArAgama iti kRtvA; pakvAzayagudamiti bhadrazaunakaH, mArutAdhiSThAnatvAt;hastapAdamiti baDizaH, tatkaraNatvAt puruSasya; indriyANIti janako vaidehaH, tAnyasya budhdyAdhiSThAnAnIti kRtvA;parokSatvAdacintyamiti mArIciH kazyapaH; sarvAGgAbhinirvRttiryugapaditi dhanvantariH; tadupapannaM, sarvAGgAnAMtulyakAlAbhinirvRttatvAdhdRdayaprabhRtInAm| sarvAGgAnAM hyasya hRdayaM mUlamadhiSThAnaM ca keSAJcidbhAvAnAm, naca tasmAt pUrvAbhinirvRttireSAM; tasmAdhdRdayaprabhRtInAM sarvAGgAnAM tulyakAlAbhinirvRttiH, sarve bhAvA hyanyonyapratibadhdA:; tasmAdyathAbhUtadarzanaM sAdhu ||21||
hk transliteration
गर्भस्तु खलु मातुः पृष्ठाभिमुख ऊर्ध्वशिराः सङ्कुच्याङ्गान्यास्तेऽन्तःकुक्षौ ||२२||
sanskrit
[Position of foetus] The foetus lies in the uterus with its face towards the back of the mother, head upwards and the limbs folded.
english translation
garbhastu khalu mAtuH pRSThAbhimukha UrdhvazirAH saGkucyAGgAnyAste'ntaHkukSau ||22||
hk transliteration
व्यपगतपिपासाबुभुक्षस्तु खलु गर्भः परतन्त्रवृत्तिर्मातरमाश्रित्य वर्तयत्युपस्नेहोपस्वेदाभ्यां गर्भाशये सदसभ्दूताङ्गावयवः,तदनन्तरं ह्यस्य कश्चिल्लोमकूपायनैरुपस्नेहः कश्चिन्नाभिनाड्ययनैः| नाभ्यां ह्यस्य नाडी प्रसक्ता, नाड्यां चापरा, अपरा चास्य मातुः प्रसक्ता हृदये, मातृहृदयं ह्यस्य तामपरामभिसम्प्लवतेसिराभिः स्यन्दमानाभिः; स तस्य रसो बलवर्णकरः सम्पद्यते, स च सर्वरसवानाहारः| स्त्रिया ह्यापन्नगर्भायास्त्रिधा रसः प्रतिपद्यते- स्वशरीरपुष्टये, स्तन्याय, गर्भवृध्दये च| स तेनाहारेणोपष्टब्धः (परतन्त्रवृत्तिर्मातरमाश्रित्य ) वर्तयत्यन्तर्गतः ||२३||
sanskrit
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). Rasa (digestive product of food) of the pregnant woman serves three purposes viz. 1. Nourishment of her own body 2. Lactation and 3. Growth of the fetus Being supported by that food, the foetus that is dependent upon the mother keeps living inside (the uterus).
english translation
vyapagatapipAsAbubhukSastu khalu garbhaH paratantravRttirmAtaramAzritya vartayatyupasnehopasvedAbhyAM garbhAzaye sadasabhdUtAGgAvayavaH,tadanantaraM hyasya kazcillomakUpAyanairupasnehaH kazcinnAbhinADyayanaiH| nAbhyAM hyasya nADI prasaktA, nADyAM cAparA, aparA cAsya mAtuH prasaktA hRdaye, mAtRhRdayaM hyasya tAmaparAmabhisamplavatesirAbhiH syandamAnAbhiH; sa tasya raso balavarNakaraH sampadyate, sa ca sarvarasavAnAhAraH| striyA hyApannagarbhAyAstridhA rasaH pratipadyate- svazarIrapuSTaye, stanyAya, garbhavRdhdaye ca| sa tenAhAreNopaSTabdhaH (paratantravRttirmAtaramAzritya ) vartayatyantargataH ||23||
hk transliteration
स चोपस्थितकाले जन्मनि प्रसूतिमारुतयोगात् परिवृत्त्यावाक् शिरा निष्क्रामत्यपत्यपथेन, एषा प्रकृतिः, विकृतिःपुनरतोऽन्यथा| परं त्वतः स्वतन्त्रवृत्तिर्भवति ||२४||
sanskrit
During a normal labor, the fetus turns its head downwards by virtue of the prasuti maruta (vayu, which regulates the process of delivery) and gets delivered through the vaginal path. Any deviation in this process constitutes abnormality. After delivery, the child starts behaving independently.
english translation
sa copasthitakAle janmani prasUtimArutayogAt parivRttyAvAk zirA niSkrAmatyapatyapathena, eSA prakRtiH, vikRtiHpunarato'nyathA| paraM tvataH svatantravRttirbhavati ||24||
hk transliteration
तस्याहारोपचारौ जातिसूत्रीयोपदिष्टावविकारकरौ चाभिवृध्दिकरौ भवतः ||२५||
sanskrit
The diet and regimen mentioned in the eighth chapter of this section, if adopted, promotes the growth of fetus without causing any disorder.
english translation
tasyAhAropacArau jAtisUtrIyopadiSTAvavikArakarau cAbhivRdhdikarau bhavataH ||25||
hk transliteration
Charak Samhita
Progress:76.0%
तमेवमुक्तवन्तमग्निवेशं भगवान् पुनर्वसुरात्रेय उवाच- पूर्वमुक्तमेतद्गर्भावक्रान्तौ यथाऽयमभिनिर्वर्तते कुक्षौ, यच्चास्य यदासंतिष्ठतेऽङ्गजातम्| विप्रतिवादास्त्वत्र बहुविधाः सूत्रकृतामृषीणां सन्ति सर्वेषां; तानपि निबोधोच्यमानान्- शिरः पूर्वमभिनिर्वर्तते कुक्षावितिकुमारशिरा भरव्दाजः पश्यति, सर्वेन्द्रियाणां तदधिष्ठानमिति कृत्वा; हृदयमिति काङ्कायनो बाह्लीकभिषक्,चेतनाधिष्ठानत्वात्; नाभिरिति भद्रकाप्यः, आहारागम इति कृत्वा; पक्वाशयगुदमिति भद्रशौनकः, मारुताधिष्ठानत्वात्;हस्तपादमिति बडिशः, तत्करणत्वात् पुरुषस्य; इन्द्रियाणीति जनको वैदेहः, तान्यस्य बुध्द्याधिष्ठानानीति कृत्वा;परोक्षत्वादचिन्त्यमिति मारीचिः कश्यपः; सर्वाङ्गाभिनिर्वृत्तिर्युगपदिति धन्वन्तरिः; तदुपपन्नं, सर्वाङ्गानांतुल्यकालाभिनिर्वृत्तत्वाध्दृदयप्रभृतीनाम्| सर्वाङ्गानां ह्यस्य हृदयं मूलमधिष्ठानं च केषाञ्चिद्भावानाम्, नच तस्मात् पूर्वाभिनिर्वृत्तिरेषां; तस्माध्दृदयप्रभृतीनां सर्वाङ्गानां तुल्यकालाभिनिर्वृत्तिः, सर्वे भावा ह्यन्योन्यप्रतिबध्दा:; तस्माद्यथाभूतदर्शनं साधु ||२१||
sanskrit
[Different views regarding origin of foetus] 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: 1. 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. 2. According to Kankayana, the physician from Bahlika, heart being the seat of chetana, consciousness is the first to be formed. 3. According to Bhadrakapya, nabhi (umbilicus) is first formed as it serves to provide nourishment to the fetus. 4. According to Bhadrashaunaka, rectum located near the colon is first formed as it is the site for vata. 5. According to Badisha, hands and feet are first formed being the instruments of individual for his activities. 6. According to Janaka of Videha, sense organs being the seat of senses are first formed. 7. Marichi Kashyapa is of the view that is not possible to make any statement about first formation of any organs as they cannot be observed directly. 8. Dhanvantari is of the view that all organs are formed simultaneously. 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.
english translation
tamevamuktavantamagnivezaM bhagavAn punarvasurAtreya uvAca- pUrvamuktametadgarbhAvakrAntau yathA'yamabhinirvartate kukSau, yaccAsya yadAsaMtiSThate'GgajAtam| viprativAdAstvatra bahuvidhAH sUtrakRtAmRSINAM santi sarveSAM; tAnapi nibodhocyamAnAn- ziraH pUrvamabhinirvartate kukSAvitikumArazirA bharavdAjaH pazyati, sarvendriyANAM tadadhiSThAnamiti kRtvA; hRdayamiti kAGkAyano bAhlIkabhiSak,cetanAdhiSThAnatvAt; nAbhiriti bhadrakApyaH, AhArAgama iti kRtvA; pakvAzayagudamiti bhadrazaunakaH, mArutAdhiSThAnatvAt;hastapAdamiti baDizaH, tatkaraNatvAt puruSasya; indriyANIti janako vaidehaH, tAnyasya budhdyAdhiSThAnAnIti kRtvA;parokSatvAdacintyamiti mArIciH kazyapaH; sarvAGgAbhinirvRttiryugapaditi dhanvantariH; tadupapannaM, sarvAGgAnAMtulyakAlAbhinirvRttatvAdhdRdayaprabhRtInAm| sarvAGgAnAM hyasya hRdayaM mUlamadhiSThAnaM ca keSAJcidbhAvAnAm, naca tasmAt pUrvAbhinirvRttireSAM; tasmAdhdRdayaprabhRtInAM sarvAGgAnAM tulyakAlAbhinirvRttiH, sarve bhAvA hyanyonyapratibadhdA:; tasmAdyathAbhUtadarzanaM sAdhu ||21||
hk transliteration
गर्भस्तु खलु मातुः पृष्ठाभिमुख ऊर्ध्वशिराः सङ्कुच्याङ्गान्यास्तेऽन्तःकुक्षौ ||२२||
sanskrit
[Position of foetus] The foetus lies in the uterus with its face towards the back of the mother, head upwards and the limbs folded.
english translation
garbhastu khalu mAtuH pRSThAbhimukha UrdhvazirAH saGkucyAGgAnyAste'ntaHkukSau ||22||
hk transliteration
व्यपगतपिपासाबुभुक्षस्तु खलु गर्भः परतन्त्रवृत्तिर्मातरमाश्रित्य वर्तयत्युपस्नेहोपस्वेदाभ्यां गर्भाशये सदसभ्दूताङ्गावयवः,तदनन्तरं ह्यस्य कश्चिल्लोमकूपायनैरुपस्नेहः कश्चिन्नाभिनाड्ययनैः| नाभ्यां ह्यस्य नाडी प्रसक्ता, नाड्यां चापरा, अपरा चास्य मातुः प्रसक्ता हृदये, मातृहृदयं ह्यस्य तामपरामभिसम्प्लवतेसिराभिः स्यन्दमानाभिः; स तस्य रसो बलवर्णकरः सम्पद्यते, स च सर्वरसवानाहारः| स्त्रिया ह्यापन्नगर्भायास्त्रिधा रसः प्रतिपद्यते- स्वशरीरपुष्टये, स्तन्याय, गर्भवृध्दये च| स तेनाहारेणोपष्टब्धः (परतन्त्रवृत्तिर्मातरमाश्रित्य ) वर्तयत्यन्तर्गतः ||२३||
sanskrit
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). Rasa (digestive product of food) of the pregnant woman serves three purposes viz. 1. Nourishment of her own body 2. Lactation and 3. Growth of the fetus Being supported by that food, the foetus that is dependent upon the mother keeps living inside (the uterus).
english translation
vyapagatapipAsAbubhukSastu khalu garbhaH paratantravRttirmAtaramAzritya vartayatyupasnehopasvedAbhyAM garbhAzaye sadasabhdUtAGgAvayavaH,tadanantaraM hyasya kazcillomakUpAyanairupasnehaH kazcinnAbhinADyayanaiH| nAbhyAM hyasya nADI prasaktA, nADyAM cAparA, aparA cAsya mAtuH prasaktA hRdaye, mAtRhRdayaM hyasya tAmaparAmabhisamplavatesirAbhiH syandamAnAbhiH; sa tasya raso balavarNakaraH sampadyate, sa ca sarvarasavAnAhAraH| striyA hyApannagarbhAyAstridhA rasaH pratipadyate- svazarIrapuSTaye, stanyAya, garbhavRdhdaye ca| sa tenAhAreNopaSTabdhaH (paratantravRttirmAtaramAzritya ) vartayatyantargataH ||23||
hk transliteration
स चोपस्थितकाले जन्मनि प्रसूतिमारुतयोगात् परिवृत्त्यावाक् शिरा निष्क्रामत्यपत्यपथेन, एषा प्रकृतिः, विकृतिःपुनरतोऽन्यथा| परं त्वतः स्वतन्त्रवृत्तिर्भवति ||२४||
sanskrit
During a normal labor, the fetus turns its head downwards by virtue of the prasuti maruta (vayu, which regulates the process of delivery) and gets delivered through the vaginal path. Any deviation in this process constitutes abnormality. After delivery, the child starts behaving independently.
english translation
sa copasthitakAle janmani prasUtimArutayogAt parivRttyAvAk zirA niSkrAmatyapatyapathena, eSA prakRtiH, vikRtiHpunarato'nyathA| paraM tvataH svatantravRttirbhavati ||24||
hk transliteration
तस्याहारोपचारौ जातिसूत्रीयोपदिष्टावविकारकरौ चाभिवृध्दिकरौ भवतः ||२५||
sanskrit
The diet and regimen mentioned in the eighth chapter of this section, if adopted, promotes the growth of fetus without causing any disorder.
english translation
tasyAhAropacArau jAtisUtrIyopadiSTAvavikArakarau cAbhivRdhdikarau bhavataH ||25||
hk transliteration