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)
6.
शरीरविचयशारीरम्
Sharira Vichaya Sharira (Analytical study of the Human body)
•
शरीरसङ्ख्याशारीरम्
Sharira Sankhya Sharira (Numerological account of human body constituents)
8.
जातिसूत्रीयशारीरम्
Jatisutriya Sharira (Obstetrics, Maternal Health and Neonatal Care)
Progress:82.8%
तत्र यद्विशेषतः स्थूलं स्थिरं मूर्तिमद्गुरुखरकठिनमङ्गं नखास्थिदन्तमांसचर्मवर्चःकेशश्मश्रुलोमकण्डरादि तत् पार्थिवं गन्धोघ्राणं च; यद्द्रवसरमन्दस्निग्धमृदुपिच्छिलं रसरुधिरवसाकफपित्तमूत्रस्वेदादि तदाप्यं रसो रसनं च; यत् पित्तमूष्मा च यो या चभाः शरीरे तत् सर्वमाग्नेयं रूपं दर्शनं च; यदुच्छ्वासप्रश्वासोन्मेषनिमेषाकुञ्चनप्रसारणगमनप्रेरणधारणादि तद्वायवीयं स्पर्शःस्पर्शनं च; यद्विविक्तं यदुच्यते महान्ति चाणूनि स्रोतांसि तदान्तरीक्षं शब्दः श्रोत्रं च; यत् प्रयोक्तृ तत् प्रधानं बुद्धिर्मनश्च| इति शरीरावयवसङ्ख्या यथास्थूलभेदेनावयवानां निर्दिष्टा ||१६||
sanskrit
[Panchamahabhautic (basic elemental) consideration of the body constituents] Specific expressions, structures, and organs of the body could be attributed to specific fundamental elements (mahabhutas) that they are made up of and, thus, display the properties of those elements. This verse lists them thus: 1) Bhavas (expressions) of the body, specifically, sthula (solid), sthira (fixed), moortimana (visible), guru (heavy), khara (rough) and kathina (hard) are parthiva (prithvi tattva pradhan, or prithvi predominant properties), and are the qualities of nakha (nails), asthi (bones), danta (teeth), mamsa (muscle), charma (skin), varchas (feces), kesha (hair), smashru (beard), loma (body hair), kandara (tendons). All gandha (smells, olfactory senses) are parthiva (prithvi guna pradhan, i.e., of the qualities of prithvi). 2) Dravyas, especially drava (liquid), sara (slight movable), manda (slow), snigdha (unctuous), mridu (soft), and pichchhil (viscous), are all apya bhava (jala tattva pradhan, or jala predominant properties), and are the properties of bodily constituents such as rasa (plasma), rakta (blood), vasa (muscle fat), kapha, pitta, mutra (urine) and sweda (sweat). Taste (rasa) and all gustatory senses are apya (jala guna pradhan, i.e., are predominantly of the qualities of jala). 3) Those which are in the form of pitta, and possess properties such as ushma (hot, warm), bha (shine or aura around the body), possess rupa (with a visible form) and are associated with vision sense organs are agneya (agni guna pradhan, or predominantly of the qualities of agni). 4) Functions such as uchhwas (inspiration, or breathing in), prashwas (expiration, or breathing out), unmesh (opening of eyes), nimesh (closing of eyes), akunchan (flexion), prasarana (extension), gamana (movement), prerana (expulsion), dharana (retention) and all tactile senses are vayaviya bhava (vayu predominant expressions). 5) Those that are vivikta avayava (structures with space and openings), major and minor srotasas, sound and hearing sensory organs are all akashiya bhava. 6) That which is the owner of all the bhavas and is the user of them, the jeevatma, which is the head (pradhana), the soul. Including the buddhi and manas, these three are the systemic sources for perception of information and development of knowledge in the body. Thus, the key organizing/governing components of body have been described briefly.
english translation
tatra yadvizeSataH sthUlaM sthiraM mUrtimadgurukharakaThinamaGgaM nakhAsthidantamAMsacarmavarcaHkezazmazrulomakaNDarAdi tat pArthivaM gandhoghrANaM ca; yaddravasaramandasnigdhamRdupicchilaM rasarudhiravasAkaphapittamUtrasvedAdi tadApyaM raso rasanaM ca; yat pittamUSmA ca yo yA cabhAH zarIre tat sarvamAgneyaM rUpaM darzanaM ca; yaducchvAsaprazvAsonmeSanimeSAkuJcanaprasAraNagamanapreraNadhAraNAdi tadvAyavIyaM sparzaHsparzanaM ca; yadviviktaM yaducyate mahAnti cANUni srotAMsi tadAntarIkSaM zabdaH zrotraM ca; yat prayoktR tat pradhAnaM buddhirmanazca| iti zarIrAvayavasaGkhyA yathAsthUlabhedenAvayavAnAM nirdiSTA ||16||
hk transliteration
शरीरावयवास्तु परमाणुभेदेनापरिसङ्ख्येया भवन्ति, अतिबहुत्वादतिसौक्ष्म्यादतीन्द्रियत्वाच्च| तेषां संयोगविभागे परमाणूनां कारणं वायुः कर्मस्वभावश्च ||१७||
sanskrit
[Innumerability of the organic constituents of the body] The structures and components of body, if differentiated at micro level (paramanu bheda), are innumerable (aparisankhyeya) because of abundance (atibahuta), highly subtleness (atisukshma), and imperceptibility(atindriya). The conjoining or cell combination or unification (samyoga) and the split or cell division (vibhaga) of deha paramanu - both are caused by vayu and karmaswabhava.
english translation
zarIrAvayavAstu paramANubhedenAparisaGkhyeyA bhavanti, atibahutvAdatisaukSmyAdatIndriyatvAcca| teSAM saMyogavibhAge paramANUnAM kAraNaM vAyuH karmasvabhAvazca ||17||
hk transliteration
तदेतच्छरीरं सङ्ख्यातमनेकावयवं दृष्टमेकत्वेन सङ्गः, पृथक्त्वेनापवर्गः| तत्र प्रधानमसक्तं सर्वसत्तानिवृत्तौ निवर्तते इति ||१८||
sanskrit
[Importance of the knowledge of the organs and structures of the body] The body can be considered as an organization of organs and systems. The conjunction of all the organs within the body is known as sanga (attachment) and their detachment is apavarga (to go away). As such when the owner of the body sees himself detached from the material world and observes his own body as a detached observer, he is free from all passions, emotions and attachments with the creature comforts and the trappings of the material world, and is said to be on the path to salvation. In other words, when the cycle of sanyoga and vibhaga, or unification and division, comes to an end, the holder (pradhan) of the body naturally finds ultimate salvation.
english translation
tadetaccharIraM saGkhyAtamanekAvayavaM dRSTamekatvena saGgaH, pRthaktvenApavargaH| tatra pradhAnamasaktaM sarvasattAnivRttau nivartate iti ||18||
hk transliteration
तत्र श्लोकौ- शरीरसङ्ख्यां यो वेद सर्वावयवशो भिषक्| तदज्ञाननिमित्तेन स मोहेन न युज्यते ||१९||
sanskrit
[Summary] The physician who knows the body as an organization of organs and systems, along with all their constituents, never falls into any moha (attachment, lure of the body) caused due to ignorance.
english translation
tatra zlokau- zarIrasaGkhyAM yo veda sarvAvayavazo bhiSak| tadajJAnanimittena sa mohena na yujyate ||19||
hk transliteration
अमूढो मोहमूलैश्च न दोषैरभिभूयते| निर्दोषो निःस्पृहः शान्तः प्रशाम्यत्यपुनर्भवः ||२०||
sanskrit
A truly wise person, one who knows of every aspect of the body, does not fall into the afflictions of doshas caused due to ignorance. Moreover, after knowing the secrets of life and after becoming free from the trappings of raga and dvesha (attachment and detachment), as well as after becoming nirdushta (fair, neutral, free from the qualities of raja and tama) and sprasharahit (unflappable, calm), he becomes free from the cycle of birth and death and gains ultimate lasting peace.
english translation
amUDho mohamUlaizca na doSairabhibhUyate| nirdoSo niHspRhaH zAntaH prazAmyatyapunarbhavaH ||20||
hk transliteration
Charak Samhita
Progress:82.8%
तत्र यद्विशेषतः स्थूलं स्थिरं मूर्तिमद्गुरुखरकठिनमङ्गं नखास्थिदन्तमांसचर्मवर्चःकेशश्मश्रुलोमकण्डरादि तत् पार्थिवं गन्धोघ्राणं च; यद्द्रवसरमन्दस्निग्धमृदुपिच्छिलं रसरुधिरवसाकफपित्तमूत्रस्वेदादि तदाप्यं रसो रसनं च; यत् पित्तमूष्मा च यो या चभाः शरीरे तत् सर्वमाग्नेयं रूपं दर्शनं च; यदुच्छ्वासप्रश्वासोन्मेषनिमेषाकुञ्चनप्रसारणगमनप्रेरणधारणादि तद्वायवीयं स्पर्शःस्पर्शनं च; यद्विविक्तं यदुच्यते महान्ति चाणूनि स्रोतांसि तदान्तरीक्षं शब्दः श्रोत्रं च; यत् प्रयोक्तृ तत् प्रधानं बुद्धिर्मनश्च| इति शरीरावयवसङ्ख्या यथास्थूलभेदेनावयवानां निर्दिष्टा ||१६||
sanskrit
[Panchamahabhautic (basic elemental) consideration of the body constituents] Specific expressions, structures, and organs of the body could be attributed to specific fundamental elements (mahabhutas) that they are made up of and, thus, display the properties of those elements. This verse lists them thus: 1) Bhavas (expressions) of the body, specifically, sthula (solid), sthira (fixed), moortimana (visible), guru (heavy), khara (rough) and kathina (hard) are parthiva (prithvi tattva pradhan, or prithvi predominant properties), and are the qualities of nakha (nails), asthi (bones), danta (teeth), mamsa (muscle), charma (skin), varchas (feces), kesha (hair), smashru (beard), loma (body hair), kandara (tendons). All gandha (smells, olfactory senses) are parthiva (prithvi guna pradhan, i.e., of the qualities of prithvi). 2) Dravyas, especially drava (liquid), sara (slight movable), manda (slow), snigdha (unctuous), mridu (soft), and pichchhil (viscous), are all apya bhava (jala tattva pradhan, or jala predominant properties), and are the properties of bodily constituents such as rasa (plasma), rakta (blood), vasa (muscle fat), kapha, pitta, mutra (urine) and sweda (sweat). Taste (rasa) and all gustatory senses are apya (jala guna pradhan, i.e., are predominantly of the qualities of jala). 3) Those which are in the form of pitta, and possess properties such as ushma (hot, warm), bha (shine or aura around the body), possess rupa (with a visible form) and are associated with vision sense organs are agneya (agni guna pradhan, or predominantly of the qualities of agni). 4) Functions such as uchhwas (inspiration, or breathing in), prashwas (expiration, or breathing out), unmesh (opening of eyes), nimesh (closing of eyes), akunchan (flexion), prasarana (extension), gamana (movement), prerana (expulsion), dharana (retention) and all tactile senses are vayaviya bhava (vayu predominant expressions). 5) Those that are vivikta avayava (structures with space and openings), major and minor srotasas, sound and hearing sensory organs are all akashiya bhava. 6) That which is the owner of all the bhavas and is the user of them, the jeevatma, which is the head (pradhana), the soul. Including the buddhi and manas, these three are the systemic sources for perception of information and development of knowledge in the body. Thus, the key organizing/governing components of body have been described briefly.
english translation
tatra yadvizeSataH sthUlaM sthiraM mUrtimadgurukharakaThinamaGgaM nakhAsthidantamAMsacarmavarcaHkezazmazrulomakaNDarAdi tat pArthivaM gandhoghrANaM ca; yaddravasaramandasnigdhamRdupicchilaM rasarudhiravasAkaphapittamUtrasvedAdi tadApyaM raso rasanaM ca; yat pittamUSmA ca yo yA cabhAH zarIre tat sarvamAgneyaM rUpaM darzanaM ca; yaducchvAsaprazvAsonmeSanimeSAkuJcanaprasAraNagamanapreraNadhAraNAdi tadvAyavIyaM sparzaHsparzanaM ca; yadviviktaM yaducyate mahAnti cANUni srotAMsi tadAntarIkSaM zabdaH zrotraM ca; yat prayoktR tat pradhAnaM buddhirmanazca| iti zarIrAvayavasaGkhyA yathAsthUlabhedenAvayavAnAM nirdiSTA ||16||
hk transliteration
शरीरावयवास्तु परमाणुभेदेनापरिसङ्ख्येया भवन्ति, अतिबहुत्वादतिसौक्ष्म्यादतीन्द्रियत्वाच्च| तेषां संयोगविभागे परमाणूनां कारणं वायुः कर्मस्वभावश्च ||१७||
sanskrit
[Innumerability of the organic constituents of the body] The structures and components of body, if differentiated at micro level (paramanu bheda), are innumerable (aparisankhyeya) because of abundance (atibahuta), highly subtleness (atisukshma), and imperceptibility(atindriya). The conjoining or cell combination or unification (samyoga) and the split or cell division (vibhaga) of deha paramanu - both are caused by vayu and karmaswabhava.
english translation
zarIrAvayavAstu paramANubhedenAparisaGkhyeyA bhavanti, atibahutvAdatisaukSmyAdatIndriyatvAcca| teSAM saMyogavibhAge paramANUnAM kAraNaM vAyuH karmasvabhAvazca ||17||
hk transliteration
तदेतच्छरीरं सङ्ख्यातमनेकावयवं दृष्टमेकत्वेन सङ्गः, पृथक्त्वेनापवर्गः| तत्र प्रधानमसक्तं सर्वसत्तानिवृत्तौ निवर्तते इति ||१८||
sanskrit
[Importance of the knowledge of the organs and structures of the body] The body can be considered as an organization of organs and systems. The conjunction of all the organs within the body is known as sanga (attachment) and their detachment is apavarga (to go away). As such when the owner of the body sees himself detached from the material world and observes his own body as a detached observer, he is free from all passions, emotions and attachments with the creature comforts and the trappings of the material world, and is said to be on the path to salvation. In other words, when the cycle of sanyoga and vibhaga, or unification and division, comes to an end, the holder (pradhan) of the body naturally finds ultimate salvation.
english translation
tadetaccharIraM saGkhyAtamanekAvayavaM dRSTamekatvena saGgaH, pRthaktvenApavargaH| tatra pradhAnamasaktaM sarvasattAnivRttau nivartate iti ||18||
hk transliteration
तत्र श्लोकौ- शरीरसङ्ख्यां यो वेद सर्वावयवशो भिषक्| तदज्ञाननिमित्तेन स मोहेन न युज्यते ||१९||
sanskrit
[Summary] The physician who knows the body as an organization of organs and systems, along with all their constituents, never falls into any moha (attachment, lure of the body) caused due to ignorance.
english translation
tatra zlokau- zarIrasaGkhyAM yo veda sarvAvayavazo bhiSak| tadajJAnanimittena sa mohena na yujyate ||19||
hk transliteration
अमूढो मोहमूलैश्च न दोषैरभिभूयते| निर्दोषो निःस्पृहः शान्तः प्रशाम्यत्यपुनर्भवः ||२०||
sanskrit
A truly wise person, one who knows of every aspect of the body, does not fall into the afflictions of doshas caused due to ignorance. Moreover, after knowing the secrets of life and after becoming free from the trappings of raga and dvesha (attachment and detachment), as well as after becoming nirdushta (fair, neutral, free from the qualities of raja and tama) and sprasharahit (unflappable, calm), he becomes free from the cycle of birth and death and gains ultimate lasting peace.
english translation
amUDho mohamUlaizca na doSairabhibhUyate| nirdoSo niHspRhaH zAntaH prazAmyatyapunarbhavaH ||20||
hk transliteration