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The 1st bankruptcy of Shareerasthana of Sushruta Samhita is known as as Sarvabhuta Cinta Sarira Adhyaya. This bankruptcy offers with the inquiry of the entire components of the universe.
अथातः सर्वभूतचिन्ताशारीरं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
We will now expound the bankruptcy via identify Sarvabhuta Cinta Sarira enquiry of the entire components of the universe; as printed via the venerable Dhanvantari.
Avyakta- the unmanifest
सर्वभूतानां कारणमकारणं सत्त्वरजस्तमोलक्षणमष्टरूपमखिलस्य जगतः सम्भवहेतुरव्यक्तं नाम |
तदेकं बहूनां क्षेत्रज्ञानामधिष्ठानं समुद्र इवौदकानां भावानाम् ||३||
Avyakta approach ‘that which has not manifest’ i.e. ‘the un-manifested one’.
Only that concept or entity which satisfies the under discussed prerequisites can also be designated as Avyakta –
– Karanam – it must be the motive or beginning of the entire bhutas i.e. each dwelling and non-living components on this introduction
– Akaranam – it must no longer have a motive for its personal beginning i.e. it must no longer were comprised of anything
– Sattva raja tamolakshanam – it must have the trigunas i.e. sattva, rajas and tamas as its qualities
– Ashta rupam – it must have 8 bureaucracy
– Akhilasyajagatahsambhavahetuh – it must be the reason for beginning of all of the universe
Avyakta is one simplest i.e. a unmarried entity. It is the kshetra – living position of innumerable kshetrajnas – souls simply as the sea is a living position for the entire dwelling and non-living components found in it.
Manifestation of Mahat and Ahankara
तस्मादव्यक्तान्महानुत्पद्यते तल्लिङ्ग एव |
तल्लिङ्गाच्च महतस्तल्लक्षण एवाहङ्कार उत्पद्यते; स त्रिविधो वैकारिकस्तैजसो भूतादिरिति |
From this Avyakta, Mahat tattva manifests. Mahat can have the similar options as that of Avyakta i.e. it’ll have sattva, rajas and tamas as its options (qualities). From the sort of Mahat tattva, Ahankara takes its beginning. Ahankara may also have in it the sattva, raja and tama qualities. The Ahankara will probably be of 3 types i.e. Vaikarika, Taijasa and Bhutadi.
Origin of twenty-four tattvas (twenty-four primordial ideas)
तत्र वैकारिकादहङ्कारात्तैजससहायात्तल्लक्षणान्येवैकादशेन्द्रियाण्युत्पद्यन्ते, तद्यथा- श्रोत्रत्वक्चक्षुर्जिह्वाघ्राणवाग्घस्तोपस्थपायुपादमनांसीति; तत्र पूर्वाणि पञ्च बुद्धीन्द्रियाणि, इतराणि पञ्च कर्मेन्द्रियाणि, उभयात्मकं मनः; भूतादेरपि तैजससहायात्तल्लक्षणान्येव पञ्चतन्मात्राण्युत्पद्यन्ते- शब्दतन्मात्रं, स्पर्शतन्मात्रं, रूपतन्मात्रं, रसतन्मात्रं, गन्धतन्मात्रमिति; तेषां विशेषाः- शब्दस्पर्शरूपरसगन्धाः; तेभ्यो भूतानि- व्योमानिलानलजलोर्व्यः; एवमेषा तत्त्वचतुर्विंशतिर्व्याख्याता ||४||
The Ekadasa (11) Indriyas are produced (born out of) Vaikarika Ahankara, deriving the assist from Taijasa Ahankara (Taijasa Ahankara is helping Vaikarika Ahankara to provide the 11 indriyas). These 11 Indriyas have the similar options / qualities as the ones of Vaikarika Ahankara. The 11 Indriyas are –
– Srotra – ears
– Tvak – pores and skin
– Caksu – eye
– Jihva – tongue
– Ghrana – nostril
– Vak – organ of speech
– Hasta – palms
– Upastha – genital organs
– Payu – rectum, anus
– Pada – legs and
– Manas – thoughts
Out of those, the primary 5 are known as Buddhindriyas (sense organs / organs of cognition). The subsequent 5 are Karmendriyas(organs of labor/ motor organs /organs of conation) and Manas (thoughts) is Ubhayatmaka having each purposes(cognition and conation).
From the similar Bhutadi Ahankara, the Pancha Tanmatras i.e. 5 primordial parts are produced. Bhutadi Ahankara produces the tanmatras with the assistance of Taijasa Ahankara. The Panca Tanmatras are as under discussed –
– Sabda Tanmatra,
– Sparsa Tanmatra,
– Rupa Tanmatra,
– Rasa Tanmatra and
– Gandha Tanmatra
The Visesa i.e. items or particular attributes of those Panca Tanmatras are –
– Sabda – sound – for Sabda Tanmatra
– Sparsa – contact – for Sparsa Tanmatra
– Rupa – shape or imaginative and prescient – for Rupa Tanmatra,
– Rasa – style – for Rasa Tanmatra and
– Gandha – odor – for Gandha Tanmatra
From those Tanmatra are produced the 5 Bhuta (number one parts) equivalent to
– Vyoma – akasa, area / ether
– Anila – air
– Anala – agni, hearth
– Jala – water
– Urvi / Prthvi – earth
Thus, the Caturvimsati Tattvas i.e. twenty-four primordial ideas have been described.
तत्र बुद्धीन्द्रियाणां शब्दादयो विषयाः; कर्मेन्द्रियाणां यथासङ्ख्यं वचनादानानन्दविसर्गविहरणानि ||५||
Sabda – sound and so forth. are the Visayas (items) of Buddhindriya / Jnanendriyas (sense organs).
| Jnanendriya | Visaya – explicit characteristic / object |
| Shravanendriya – sense organ of sound – ears | Sabda – sound |
| Sparshanendriya – sense organ of contact – pores and skin | Sparsha – contact, tactile sensations |
| Rupendriya – sense organ of sight / imaginative and prescient – eyes | Rupa – shape, sight |
| Rasanendriya – sense organ of style – tongue | Rasa – style |
| Ghranendriya – sense organ of odor – nostril | Gandha – odor |
On the opposite hand, the Visayas – items or actions of Karmendriyas (motor organs) are –
| Karmendriya | Visaya – explicit characteristic / object / task |
| Vak Indriya – motor organ of speech – larynx | Vacana – speech |
| Hasta Indriya – motor organ of keeping – palms | Adana – receiving, keeping, greedy |
| Upastha Indriya – motor organ of intercourse / sexual excitement – genitals, penis | Ananda – sexual excitement |
| Payu Indriya – motor organ of excretion, removing of feces – rectum (ano-rectum) | Visarga – excretion of wastes, basically feces |
| Pada Indriya – motor organ of locomotion or strolling – toes | Viharana – strolling, transferring about, locomotion |
Prakrti and Vikara – evolving ideas and evolutes
अव्यक्तं महानहङ्कारः पञ्चतन्मात्राणि चेत्यष्टौ प्रकृतयः; शेषाः षोडश विकाराः ||६||
Prakriti approach nature. It additionally approach manufacturers or evolving subject, which supplies beginning to all introduction. The under discussed 8 entities are referred to as Prakriti –
– 1. Avyakta
– 2. Mahan
– 3. Ahamkara and
– 4-8 – PancaTanmatra – the 5 refined parts – Sabda, Sparsa, Rupa, Rasa and Gandha (overall 5)
Vikara approach merchandise, derivatives or evolutions. These take their beginning from the Prakriti. They are 16 in quantity. They are –
– 11 Indriyas – Panca Jnanendriyas (5 sense organs), Panca Karmendriyas (5 motor organs or organs of motion) and Ubhayendriya i.e. that which is a twin organ, each a Jnanendriya and Karmendriya i.e. Manas – thoughts and
– Panca Mahabhutas – 5 parts – Prithvi (earth), Ap (water), Teja (hearth), Vayu (air) and Akasa (ether)
स्वः स्वश्चैषां विषयोऽधिभूतं; स्वयमध्यात्मम्; अधिदैवतम्- अथ बुद्धेर्ब्रह्मा, अहङ्कारस्येश्वरः, मनसश्चन्द्रमाः, दिशः श्रोत्रस्य, त्वचो वायुः, सूर्यश्चक्षुषः, रसनस्यापः, पृथिवी घ्राणस्य, वाचोऽग्निः, हस्तयोरिन्द्रः, पादयोर्विष्णुः, पायोर्मित्रः, प्रजापतिरुपस्थस्येति ||७||
The respective Adhibhutas of the Prakritis and Vikritis are the Visayas
(items) found in them. The items of Prakriti and Vikriti are Adhibhautika.
They are adhyatmas via themselves.
Their Adhidevata (comparable divinity / God) are as follows –
| God | Adidevata – divinity or ruling deity of |
| Brahma | Buddhi – Mahat Tattva |
| Ishvara | Ahankara |
| Candra (moon God) | Manas – thoughts |
| Gods of Disha – instructions / area / quarters | Srotra – ear |
| Vayu (air God) | Tvaca – pores and skin |
| Surya (solar God) | Caksu – eyes |
| Apa (water God) | Rasana – tongue |
| Prthvi (earth God) | Ghrana – nostril |
| Agni (hearth God) | Vaca – speech / organ of speech |
| Indra | Hasta – palms |
| Vishnu | Pada – toes |
| Mitra | Payu – rectum, anus |
| Prajapati | Upastha – genital organs |
Purusa of- Cosmic Soul/wide awake sprit
तत्र सर्व एवाचेतन एष वर्गः, पुरुषः पञ्चविंशतितमः कार्यकारणसंयुक्तश्चेतयिता भवति |
सत्यप्यचैतन्ये प्रधानस्य पुरुषकैवल्यार्थं प्रवृत्तिमुपदिशन्ति, क्षीरादींश्चात्र हेतूनुदाहरन्ति ||८||
The 24 tattvas (ideas) i.e. 8 sorts of Prakriti and 16 sorts of Vikriti were described to this point. All those are Acetana Varga i.e. teams of non-conscious or inactive entities.
The twenty 5th tattva or concept is referred to as Purusa – the soul or existence part. Purusa is named Cetayita – the author or activator of awareness as a result of he’s related to each karya – impact and karana – motive.
Avyakta or Pradhana because it is named, is in truth Acetana – non-conscious (inactivated). In spite of being acetana, avyakta nonetheless undergoes transformation to be able to assist Purusa to score Kaivalya – far-off or withdrawn (aloof). The profounder of those doctrines give examples of milk and so forth to provide an explanation for the logics of those ideas.
Notes – Just just like the milk despite being acetana i.e. non-conscious will pop out within the type of / manifest within the type of cetana i.e. awareness for the kid (bestows diet, fortify and existence to the kid which consumes this milk), the prakrti despite being non-conscious turns into wide awake when the (all the way through the) moksa (liberation, salvation) of purusa is anxious.
Prakrti- purusatulana- comparability of prakrti and purusa
अत ऊर्ध्वं प्रकृतिपुरुषयोः साधर्म्यवैधर्म्ये व्याख्यास्यामः |
तद्यथा- उभावप्यनादी, उभावप्यनन्तौ, उभावप्यलिङ्गौ, उभावपि नित्यौ, उभावप्यनपरौ, उभौ च सर्वगताविति; एका तु प्रकृतिरचेतना त्रिगुणा बीजधर्मिणी प्रसवधर्मिण्यमध्यस्थधर्मिणी चेति, बहवस्तु पुरुषाश्चेतनावन्तोऽगुणा अबीजधर्माणोऽप्रसवधर्माणो मध्यस्थधर्माणश्चेति ||९||
The similarities and dissimilarities between Prakriti and Purusa will probably be described after this.
- Similarities –
– each are Anadi – don’t have any starting,
– each are Ananta – don’t have any finish,
– each are Alinga – no longer having explicit options / qualities,
– each are Nitya – everlasting,
– each are Anapara – no longer having every other factor for comparability and
– each are Sarvagata – provide far and wide
- Dissimilarities / variations –
Prakrti i.e. evolving subject stuff –
– is Eka – just one
– is Acetana – non-conscious
– has the 3 Gunas – satvas, rajas and tamas,
– is Bija Dharmini – containing the entire portions identical to the seed has all the portions of the long run tree
– is Prasava Dharmini – having belongings of replica and
– is Amadhyastha Dharmini – no longer ultimate impartial, all the time ultimate hooked up to happiness, likes, dislikes and so forth
Purusa i.e. soul –
– are Bahu – many,innumerable,
– are Cetanavanta – possessing awareness, task and so forth,
– are Aguna – no longer possessing qualities i.e. Satva, Rajas and Tamas,
– are Abija Dharma – no longer possessing other portions just like the seed,
– has Aprasava Dharma – no longer having the valuables of replica and
– has Madhyastha Dharma – in a position to ultimate impartial with out being hooked up to likes and dislikes, happiness and distress and so forth
Association of Visesa and Purusa with Trigunas
तत्र कारणानुरूपं कार्यमिति कृत्वा सर्व एवैते विशेषाः सत्त्वरजस्तमोमया भवन्ति; तदञ्जनत्वात्तन्मयत्वाच्च तद्गुणा एव पुरुषा भवन्तीत्येके भाषन्ते ||१०||
Karya – the impact is alleged to be very similar to its Karana i.e. reasons. Based in this observation, the entire Visesas i.e. merchandise equivalent to Mahat, Ahankara, Indriyas, Tanmatras and Pancabhutas change into engrossed with the Trigunas i.e. Sattva, Rajas and Tamas.
According to a couple government, the Purusa – soul additionally turns into possessor of the Trigunas i.e. Sattva, Rajas and Tamas as a result of the under discussed causes –
– Anjanatva – because of its intimate attachment with the trigunas, identical to the intimacy of collyrium with the eyes and
– Tanmayatva – purusa changing into totally engrossed with prakriti
(Purusa or soul is alleged to be nirguni i.e. devoid of satva, rajas and tamas. When Purusa combines with Prakrti i.e. evolving subject he derives those qualities from prakrti and turns into guni. Now he’s going to have satva, rajas and tamas qualities. He will probably be guni till he’s united with Prakrti. Once once more he turns into nirguni after you have separated from Prakrti. This separation is named as Moksa – salvation or liberation).
Ayurveda Mata – Ayurvedic view
वैद्यके तु-
स्वभावमीश्वरं कालं यदृच्छां नियतिं तथा |
परिणामं च मन्यन्ते प्रकृतिं पृथुदर्शिनः ||११||
In Vaidyaka i.e. science of drugs – Ayurveda on this context, the prthudarshis i.e. broad-minded intellectuals believe the under discussed as karana, the causal elements –
– Svabhava – innate disposition, nature,
– Isvara – God,
– Kala – time,
– Yadrccha – spontaneity, sudden taking place, coincidence,
– Niyati – rule, future, destiny and
– Parinama – transformation, alternate, results of movements
Relationship of Bhutas and a wide variety of gear
तन्मयान्येव भूतानि तद्गुणान्येव चादिशेत् |
तैश्च तल्लक्षणः कृत्स्नो भूतग्रामो व्यजन्यत ||१२||
तस्योपयोगोऽभिहितश्चिकित्सां प्रति सर्वदा |
भूतेभ्यो हि परं यस्मान्नास्ति चिन्ता चिकित्सिते ||१३||
यतोऽभिहितं- “तत्सम्भवद्रव्यसमूहो भूतादिरुक्तः” (सू.१);
भौतिकानि चेन्द्रियाण्यायुर्वेदे वर्ण्यन्ते, तथेन्द्रियार्थाः ||१४||
All the dwelling and non-living issues on this global are composed of Panca Butas i.e. 5 number one parts and possess the similar trigunas i.e. sattva, rajas and tamas. Different forms of dwelling and non-living issues of this universe are born out of those Pancha Bhutas simplest. The identical components that are composed of Pancabhutas are intended for use as drugs within the remedy of various illnesses. Therefore, one must by no means take into accounts every other components rather then the Panca Bhutas. Therefore, previous in Sutra Sthana Chapter 1, verse 38, it was once already mentioned that Bhutadi i.e. all dwelling and non-living components are a bunch of Pancabhutas themselves i.e. they’re all composed of Pancabhutas.
Indriya- Indriyartha- sense organs and their items: –
भवति चात्र-
इन्द्रियेणेन्द्रियार्थं तु स्वं स्वं गृह्णाति मानवः |
नियतं तुल्ययोनित्वान्नान्येनान्यमिति स्थितिः ||१५||
In Ayurveda,the under discussed are regarded as as Bhautika – as a result of they’re composed of Pancabhutas –
– Indriyas – sense organs
– Indriyarthas – items of sense organs
Man perceives and understands the indriyarthas via the respective indriyas, more often than not, as a result of each having an equivalent beginning. One sense organ perceives just one sense object associated with it. One sense organ is not going to understand the item of a few different sense organ. Such belief of various items of an unrelated sense school isn’t a typical rule.
Ksetrajna (purusa) Soul
न चायुर्वेदशास्त्रेषूपदिश्यन्ते सर्वगताः क्षेत्रज्ञा नित्याश्च; असर्वगतेषु च क्षेत्रज्ञेषु नित्यपुरुषख्यापकान् हेतूनुदाहरन्ति; आयुर्वेदशास्त्रेष्वसर्वगताः क्षेत्रज्ञा नित्याश्च, तिर्यग्योनिमानुषदेवेषु सञ्चरन्ति धर्माधर्मनिमित्तं; त एतेऽनुमानग्राह्याः परमसूक्ष्माश्चेतनावन्तः शाश्वता लोहितरेतसोः सन्निपातेष्वभिव्यज्यन्ते, यतोऽभिहितं- ‘पञ्चमहाभूतशरीरिसमवायः पुरुषः’(सू.१) इति; स एष कर्मपुरुषश्चिकित्साधिकृतः ||१६||
According to Ayurveda we don’t get an outline which tells that Ksetrajna or Purusa i.e. soul is Sarvagata – provide far and wide and Anitya – non-eternal. In spite of Ksetrajna being asarvagata i.e. no longer being provide far and wide, it nonetheless is Nitya i.e. everlasting (it does no longer perish). This facet has been defined via many causes.
Ksetrajna is asarvagata and nitya in line with Ayurveda.
Movement and manifestation of Ksetrajna – Ksetrajna strikes in 3 forms of yoni (species). They are –
- Tiryak Yoni – in animals
- Manusa Yoni – in human beings and
- Daiva Yoni – in Gods, divine
Movement of Ksetrajna in those Yonis will depend on and is because of the results of his righteous or unrighteous movements. These actions of Ksetrajna can’t be recognized immediately and they are able to simplest be understood thru inference.
Ksetrajna manifests on the time of lohita – ovum and retas – sperm as a result of his under discussed nature –
– Parama sukshmatva – being of extreme minuteness,
– Chetanavanta – because of his wide awake task and
– Sashvara – as a result of him being everlasting
The identical indisputable fact that the Purusa is the intimate union of Panca mahabhutas and Ksetrajna has been discussed previous additionally (in Sushruta Sutra Sthana Chapter 1, verse 22).
He on my own who’s made up of this union is referred to as Karma purusa. Karma purusa is the topic of all clinical therapies.
Karma purusa guna – homes of dwelling guy
तस्य सुखदुःखे इच्छाद्वेषौ प्रयत्नः प्राणापानावुन्मेषनिमेषौ बुद्धिर्मनः सङ्कल्पो विचारणा स्मृतिर्विज्ञानमध्यवसायो विषयोपलब्धिश्च गुणाः ||१७||
The homes of Karma Purusa are –
– Sukha – feeling of happiness / excitement) and Dukha – disappointment ache / distress,
– Iccha – likes and Dvesa – dislikes,
– Prayatna – making makes an attempt for movements, enthusiasm,
– Prana – breathing in and Apana – exhaling,
– Unmesa – opening of eyelids and Nimesa – remaining of the eyelids,
– Bhuddhi – intelligence,
– Manah – mentation, running of the thoughts,
– Sankalpa – resolution,
– Vicarana – discrimination,
– Smrti – reminiscence, remembering,
– Vijnana – particular wisdom,
– Adhyavasaya – psychological effort, answer and
– Visayopalabdhi – acquiring wisdom of all issues throughout the sense organs / belief
Karmapurusa Bheda – classes of human beings
सात्त्विकास्तु- आनृशंस्यं संविभागरुचिता तितिक्षा सत्यं धर्म आस्तिक्यं ज्ञानं बुद्धिर्मेधा स्मृतिर्धृतिरनभिषङ्गश्च; राजसास्तु- दुःखबहुलताऽटनशीलताऽधृतिरहङ्कार आनृतिकत्वमकारुण्यं दम्भो मानो हर्षः कामः क्रोधश्च; तामसास्तु- विषादित्वं नास्तिक्यमधर्मशीलता बुद्धेर्निरोधोऽज्ञानं दुर्मेधस्त्वमकर्मशीलता निद्रालुत्वं चेति ||१८|| Qualities of Sattvika Purusa –
Sattvika Purusas are the individuals who’ve predominance of Sattva Guna in them. Below discussed are the qualities of Sattvika individuals –
– non-violent,
– loves to percentage just right issues with others,
– forgiving,
– fair,
– righteous,
– God believing,
– believer of scriptures,
– knowledgeful,
– clever,
– ingenuity,
– has just right reminiscence,
– brave,
– steadfast,
– has a tendency to indulge self in benevolent acts with out anticipating the rest in go back
Qualities of Rajasika Purusa –
Rajasa Purusas are the individuals who’ve predominance of Rajo Guna in them. Below discussed are the qualities of Rajasika individuals –
– will probably be extra in grief
– wanderer – habituated of being a wanderer,
– coward
– proud,
– speaks harshly,
– merciless,
– crooked,
– egocentric,
– self-boasting,
– excitement seeker,
– lusty – indulged or prone to intercourse and sexual acts and needs,
– indignant
Qualities of Tamasika Purusa –
Tamasika Purusas are the individuals who’ve predominance of TamoGuna in them. Below discussed are the qualities of Tamasa individuals –
– remorseless,
– non-believer – does no longer imagine in Gods or scriptures,
– has a tendency to indulge self in sinful acts,
– restraining the mind,
– ignorant,
– of dangerous and vicious mentality,
– lazy – no longer to or prone to do any forms of actions because of loss of passion and exuberance,
– sleepy – has a tendency to sleep all the time
Bhautika Dravya Guna- Properties of classes of gear
आन्तरिक्षाः- शब्दः शब्देन्द्रियं सर्वच्छिद्रसमूहो विविक्तता च; वायव्यास्तु- स्पर्शः स्पर्शेन्द्रियं सर्वचेष्टासमूहः सर्वशरीरस्पन्दनं लघुता च; तैजसास्तु- रूपं रूपेन्द्रियं वर्णः सन्तापो भ्राजिष्णुता पक्तिरमर्षस्तैक्ष्ण्यं शौर्यं च; आप्यास्तु- रसो रसनेन्द्रियं सर्वद्रवसमूहो गुरुता शैत्यं स्नेहो रेतश्च; पार्थिवास्तु- गन्धो गन्धेन्द्रियं सर्वमूर्तसमूहो गुरुता चेति ||१९||
| Type of Bhautika Dravya | Guna – homes, parts |
| Antariksa / Akasiya Dravya – components foremost with Akasa Bhuta – ether part | Sound,
Ear, All vacant puts Action of setting apart issues |
| Vayaviya Dravya – components foremost with Vayu Bhuta – air part | Touch sensation,
Organ of contact – pores and skin, All forms of movements, Pulsation / throbbing actions of all frame portions, Weightlessness, lightness |
| Taijasa / Agneya Dravya – components foremost with Agni Bhuta – hearth part | Sight / imaginative and prescient,
Organ of sight – eyes Color, Feel of warmth, Brilliance of complexion, Digestion of meals, Anger, Quickness in motion, Bravery |
| Apya Dravya – components foremost with Jala Bhuta – water part | Taste,
Organ of style – tongue, All liquids, Heaviness, Coldness, Unctuousness, More amount of semen |
| Parthiva Dravya – components foremost with Prithvi Bhuta – earth part | Smell,
Organ of odor – nostril, All issues having shape i.e. form and measurement, Heaviness – having weight |
Guna – Bhuta Sambandha
तत्र सत्त्वबहुलमाकाशं, रजोबहुलो वायुः, सत्त्वरजोबहुलोऽग्निः, सत्त्वतमोबहुला आपः, तमोबहुला पृथिवीति ||२०||
| Bhuta – part | Guna predominance |
| Akasa | Sattva |
| Vayu | Rajas |
| Agni / Tejas | Sattva, Rajas |
| Ap / Jala | Sattva, Tamas |
| Prithvi | Tamas |
श्लोकौ चात्र भवतः-
अन्योऽन्यानुप्रविष्टानि सर्वाण्येतानि निर्दिशेत् |
स्वे स्वे द्रव्ये तु सर्वेषां व्यक्तं लक्षणमिष्यते ||२१||
Two extra verse right here: –
All the bhutas are intermingled with one every other in what is named as anyonya anupravesha. These bhutas specific their qualities predominantly in the ones components which belong to their very own class.
अष्टौ प्रकृतयः प्रोक्ता विकाराः षोडशैव तु |
क्षेत्रज्ञश्च समासेन स्वतन्त्रपरतन्त्रयोः ||२२||
Thus, the 8 forms of prakriti, the 16 forms of vikriti and Ksetrajna were described briefly in line with Ayurveda and in addition different sciences.
इति सुश्रुतसंहितायां शारीरस्थाने सर्वभूतचिन्ताशारीरं नाम प्रथमोऽध्यायः ||१||
Thus ends the First bankruptcy via identify, Sarvabhutacinta Sarira in Sarira Sthana of Susruta Samhita.
