INTERNATIONAL JOURNAL OF AYURVEDA & ALTERNATIVE MEDICINE Bi-Monthly Peer Reviewed International Journal

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1 p-issn e-issn Vol-3 / Issue - 3 / May - June Free Full I J A A M INTERNATIONAL JOURNAL OF AYURVEDA & ALTERNATIVE MEDICINE Bi-Monthly Peer Reviewed International Journal

2 REVIEW ARTICLE eissn & Impact Factor (2014) by International Scientific Indexing (ISI) UAE A CONCEPTUAL STUDY ON RACHNATAMAKA POSITION OF AVAYAVA (ORGANS) AS PER AYURVEDIC TEXTS Gaurav Soni 1 * 1. P.G. Scholar, P.G. Department of Shareer Rachana, National Institute of Ayurveda, Jaipur, Rajasthan, India , Contact No , - gauravsonilko@gmail.com Article Received on - 9 th June 2015 Article Revised on - 20 th June 2015 Article Accepted on - 1 st July 2015 All articles published in IJAAM are peer-reviewed and can be downloaded, printed and distributed freely for non commercial purpose (see copyright notice below). (Full Text Page IJAAM This is an Open Access article distributed under the terms of the Creative Commons Attribution License ( which permits unrestricted non commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.

3 REVIEW ARTICLE eissn & A CONCEPTUAL STUDY ON RACHNATAMAKA POSITION OF AVAYAVA (ORGANS) AS PER AYURVEDIC TEXTS *Corresponding Author Gaurav Soni P.G. Scholar, P.G. Dept. of Shareer Rachana, National Institute of Ayurveda, Jaipur, Rajasthan, India , Contact No , - gauravsonilko@gmail.com QR Code IJAAM ABSTRACT: Ayurveda as science of life believes in freedom from Dukha i.e. Vyadhi, so more emphasis is given to the treatment part rather than structural or functional description of part or organ. Description of organs can be more correctly called as Physio-anatomical, as functional part of organ is more defined specially in the process of Samprapti (pathogenesis) of disease. Ayurveda texts have a Sthana (place/part) called as Sharira Sthana usually referred as anatomical part of texts. Rachana (anatomy) in Ayurveda texts is described in scattered manner as Achraya described the structural and positional of organ as needed, while dealing with disease. When we study modern anatomy texts, they clearly describe the location of each Avayava (organ) and relation with nearby structures. This knowledge is much useful in case of surgery where location and situation is of most importance for making incision and also for examination. To collect the references and concepts related to Rachnatamaka part of Samhita for better understanding of anatomical part of texts is need of time to develop our own complete Ayurvedic anatomy i.e. Rachana Sharir and in this path the location of various organs as per Ayurvedic view is one of the most basic knowledge of any organ to be studied in Rachnatamaka purview. Key Words: Avayava (organ) location, Rachanatmaka Adhyanan, Ayurvedic anatomy INTRODUCTION Principle of Ayurveda believes in totality i.e. whole body is taken as one unit. Study of Sharir in Ayurveda is not divided in anatomy and physiology, as per modern demarcation but then also due to modern influence the branches like Sharir Rachana and Sharir Kriya are developed. Ayurveda as science of life believes in freedom from Dukha i.e. Vyadhi, [1] so it have given more emphasis on treatment part rather than structural or functional description of part or organ. Rather description can more correctly called as Physioanatomical in more defined way as functions of organ are more specially defined in the process of Samprapti (pathogenesis) of disease. When we study modern anatomy texts, they clearly describe the location of each organ and relation with nearby structures. This knowledge is much useful in case of surgery where location and situation is of most importance for making incision. Ayurveda texts have a Sthana (place) called as Sharira Sthana usually referred as Anatomical part of texts though it contains many other aspects as of Prasuti Tantra, Balroga etc. Rachana in Ayurveda texts is described in scattered manner as Achraya (preacher) described the structural and positional of organ as needed while describing particular disease and its pathogenesis thus contexts of anatomy are found everywhere whether it is Sutra Sthana, Nidaana Sthana, Chikitsa Sthana, Kalpa Sthana, Uttar Tantara etc. It is now task of scholar to collect the references and concepts related to Rachnatamaka (anatomical) part of Samhita for better understanding of anatomical part of texts. As the location gives the most basic knowledge about any organ to be studied in Rachnatamaka purview so in this article an effort is made to demarcate clear location and relations of various organs of body. METHOD USED As we know no clear location of all organs is mentioned in classical texts so various references are collected from various texts related to particular organ. If direct description is not given then references of nearby organ are critically analyzed to locate a particular organ. A picture is drawn to visualize and understand location of organs as per Ayurvedic texts. DISCUSSION ON LOCATION OF AVAYAVA (ORGANS) HRIDAYA (Heart) - It is the Avayava (organ) of Madhya Sarira (thoraco- abdominal) which is counted also as Marma (vital point). It is organ of circulation of Rasa (plasma) and Rakta (blood). Hridaya (heart), being place for Chetana [2] (consciousness), it get active while in wakefulness in comparison to asleep condition. It has Page155

4 mentioned as Adhiṣṭhana (seat) for the Manas and Buddhi by Susruta in the context of development of various Avayava. That s why perceptibility of Manas (thought) and Buddhi (wisdom) comes after the manifestation of Hridaya during the development of Garbha (fetus). Being a chief Avayava of circulation and Sthana (place) of Oja [3] (immune power), its structure is not defined in details as per Racanatamka (anatomical) aspect. It is not focused primarily because of its functional aspect is more important than structure. It is Avayava of Uraḥ Pradesa (thorax region) and situated in between the two Stana (breast) which are seen externally. So, the whole Madhya Anga (middle part) is divided into three equal parts by taking two landmarks externally. First one is Nabhi (umblicus) and another is Hridaya (between the Stana). [4] Internally it limits the upper boundary of Amasya (stomach) that s why it is called as Amasya Dvara [4] (door to abdomen). It is situated in Koṣṭha (abdomen) with the relation of other Avayva like Yakrit (liver), Kloma (gall bladder), Pliha (spleen) and Amasya. [5] These all are surrounds to Hridaya by keeping it into centre. YAKRIT (Liver) - It is Pratyama which is part of Madhyam Anga (middle section of body) which is clearly mentioned in the context of Udara Roga (abdominal disease) and Yakrtdalyoudar (hepatomegaly) term. It is one having specific colour and resembles with colour mentioned in Pittaja Arsa (piles) and Adhimamsaja Arma. It is situated above to Nabhi, right to the Hridaya along with Kloma or in Daksina Parsva(in right side of Parsva) [5]. Garbhasaya (uterus) is also situated near by Yakrit, Pliha especially in Garbhini (pregnant lady). PLIHA (Spleen) - Yakrit and Pliha are maximally mentioned in same context everywhere but location wise there is difference mentioned. Pliha is located in left of Hridaya (heart) along with Phupphusa (lungs) where as Yakrt in right side. [6] Also, as site for Siravedhya (venesection) for treatment of Plihodara (spleenomegaly) has been mentioned in Vamakurpara [7] (left side) Sandhi (joint) whereas Daksinakurpara(right side) Sandhi for the Yakrdalyoudara (hepatomegaly). [8] KLOMA (Gall bladder)- No direct reference found but a picture can be drawn on basis of some other references like- Kloma is the Avayava [9] that lies Urdhava (Superior) to the Nabhi. It is situated in Daksina Parsva(right), Adho(inferior) to Hridayam. [10] It is situated in the Amasya. [11] It is mentioned as Mula (root place) of Udakavaha Srotas (water carrying channels)and Pipasa (thrist) will arise on Viddha (puncture) of this Mula. [12] It means this Avayava have relation with Toyabhava (water intake i.e. thirst). Toyavah dve Adhogata dhamani (inferior vessels) which arise from the Pittasaya (pancreas) as already mentioned and further it belongs to carries the Udaka (water) to the Pakvasya. Thus, related to the Kloma. PHUPPHUSA (Lungs) - It is also a Kostanga, [12] which lies in relation to Hridaya, as mentioned in Sarira Sthana. Adhaḥ (lower) and Vama(in left) to Hridaya along with Pliha, Phupphusa is placed [13]. Here the meaning of Adhaḥ have quite importance in this context. It may be considered as inferior, deep or posterior. As there is no further description found related to function so it is not easy to understand. Although as per Dalhaṇa opinion, Phupphusa has been defined as Avayava which is attach with Hrdayanadīka (attached to heart) but description of Hrdayanadika is also not found in Susruta Samhita UNDUKA (Ceacum) - It is an Avayava of Madhyam Anga (kostha) which has relation with the Mala (waste material) especially with Aharamala (stool). So, it should be situated below the Nabhi (umblicus) and in Pakwasaya (large intestine) [14] because Nabhi is defined as place of Agni and below this, discrimination of food starts in Pakwasaya. It is also counted in Asaya (supporting organ) and placed in the Koṣṭha (abdominal cavity). According to Dalhaṇa opinion Uṇduka is situated in the Pakwasaya and provides storage place for the separated Mala [15] (which has separated from the rest part). So, it can be included in Asaya but Asaya of Puriṣa (stool) is not defined separately in Samhita so it should be included in Pakvasaya. Word Unduka also represents the proximal part of Guda (rectum) [15] according to Dalhana. So, it may be possible that after going under reprocess Mala stores in the Unduka and after some processing it enters in distal part of Guda for the excretion. VRIKKA (Kidney) - it is Avayava of Madhyam Anga and belongs to the Kostha. It is situated below to the Nabhi. It means it should be part of Pakvasaya Pradesa (large intestine). Synonyms like Kalayekam, Mamsapindadvayam and Kukshigolaka [16] found in Dalhana represent its consistency and circular shape. It is counted as Mula of Medovahasrotas [16] ( fat carrying channels) and its relation with Meda Dhatu is clear from its development so it suggests that Meda (fat) is abundantly found here as storage. [17] AMASAYA (Stomach) - In the context of defining about the various sites of Sleṣma, Acarya Page156

5 (preacher) has given the details about the chief Sthana (place) of Sleṣma. The Amasaya lays Urdhva (proximal) to the Pittasaya (seat of Pitta) above the Nabhi. So as to have counteracting effect against the Agni which may travel proximally; this is comparable to the location of moon before the sun (the cooling property of the moon counteracts the heating property of sun). The Amasaya is a receptacle for the all the kinds of food due to the activity of Sleṣma and its moistening properties, the food gets moist and going to be easily digestible. According to Dalhaṇa the Amasaya also primarily meant for the Adhiṣṭhana (seat) of all type of food. It is the place where the process of digestion occurs. So it is understood that the activity of Sleṣma and Pitta is must here along with its situation extent above to the Nabhi. [18] According to Chakrapaṇi commentary aquatic media grows or fall into the Amasaya, because of this moisture environment in it, it is named as Slesmasaya. [19] ANTRA (Intestine) -It is an Avayava which belongs to Udara (abdomen), situated below to Nabhi (umblicus) in the Pakvasaya. Its situation is cleared during Salya Karma (surgical procedure) mentioned in the Buddgudodar [20] (imperforate anus). Opening of Guda is one of opening of Pakvasaya towards exterior and Guda is connected to Sthulantra (large intestine). [20] On the basis of this reference it can be inferred that any Sukṣmantra (small intestine) is should be there, located proximal to Nabhi in Pakvasaya and above to Sthulantra. Because Sthulantra is joined to Guda and it presents in the Kaṭipradesa also named as Gudantra. [21] It means its situation have to be lower distal to Nabhi and nearer to Guda. The major reason behind this division might be related with functional aspect. In the Garbhiṇi Garbhasaya (uterus of pregnant lady) is positioned between in Yakrit- Pliha above and Antra below. [22] It suggests the pressure of on the Antra which make cause to discomfort. It is only structure which is mentioned with its length. Separately measurement of length has described for both male and female. [23] Thus Antra is long tubular structure and hollow space within it is named as Antrsaaya. [24] Presence of Sthulantra Avayava (as part of Antra) suggests that there should be any other part of Antra i.e. Sukhmantra. VRSANA (Testis)-It is an Avayava of Madhya Anga. It is related to Sukra (sperm formation) [25] and only present in males. Directly there is no reference which gives the clue about its situation. Vrṣana has relation with Viṭapa Marma so on the basis of position of Viṭapa Marma its position can be understood. Viṭapa Marma is Marma of Sakthi (lower limb), two in number and situated in between the Vankṣana and Vrsana. [26] Any injury to this leads to Sandhyata or Alpasukratata (impotency). It suggests that injury to this Marma affects the Vrṣana also. Vankṣana is the Sandhi between the Udar (abdomen) and Uru (thigh) (Dalhaṇa). Based upon these points it can be inferred that along with line of Udar and Uru, position of two Vrṣana should be there as near the Sakthi and attached with the Udar. It is situated as taking based of Gudaasthi Vivara (anal canal) along with the other Pratyamga like Basti, Bastisira, Pauruṣa, Guda along with Vrṣana are situated in the space of Gudasthi [27] (coccyx). It also appears externally so as it can be measured. It is two Angul in length -Total 10 Pesi are present in Vrṣana but except this number further description is not given. BASTI (Urinary Bladder) - An Avayava of Madhya Anga, which also represents as Marma. Description about Basti is mentioned in Nidana Sthana (in the context of process of Mutra (urine) formation) and Sarira Sthana. It is primarily place for the storage of Mutra and situated in the Pakvasaya. Thus after the formation of Mutra in Pakvasaya it gets collected into the Basti [28]. So, it might be possible that different positions which are mentioned in Nidana Sthana indicate about the variation occurs with the amount of Mutra. Basti is situated between the Nabhi and Prṣṭha (back) in the region of Kaṭi (pelvis) [29] and Vankṣaṇa Pradesa (pelvic region) and it is closely related with Muṣka (Andakoṣa, Guda, Sepha) [29]. Apart from this one another reference is found about its situation that Basti is situated in Gudasthivivara Pradesa and it is closely related with the Pauruṣam, Vrṣaṇa (scrotam), Guda.[30] Previous one position of Basti suggests its higher situation comparatively than the later one as its position may vary with amount of its content. Another position, interior to Kaṭi Pradesa is mentioned in Sarira Sthana which shows similarity with position in Gudasthivivara Pradesa (anal canal) mentioned in Nidana Sthana. GUDA (Rectum) - It is an Avayava which specially made for the function of driving away of Vata and Varca (stool). It is a Pratyamga of Madhya Anga also represents the Marma structure same as the Basti (urinary bladder). It is situated in the region of Pakvasaya, in the continuation of Sthulantra (large intestine). Distal part of Sthulantra about four and half angula (fingers) is known as Guda [30]. Internal structure is totally different from the Sthulantra by the presence of three Gudavalya (anal rings) [31] named as Pravahaṇi, Visarjani, Saṁvaraṇi which makes it peculiar. Page157

6 GARBHASAYA (Uterus) - This Asaya is considering with one Avyava that is Yoni. Word Yoni has said as synonym of Garbhasaya (uterus) as per Dalhaṇa commentary. As it has mentioned as the Adhisthana of Garbha (fetus) its position also get varies with the development of Garbha. A female individual which didn t conceive, have different position of Garbhasaya. There are total three reference are there to define its location. Garbhasaya is placing in space between the Yakrt, Pliha and Antra. [31] From this site immature Garbha is getting fall down as it has mentioned in context of Muhaagarbha Nidanam. Garbhasaya is situated between the Pittasaya and the Pakvasaya [32], where the Garbha lies as it has mentioned in the context of Sarira Samkhya. Garbhasaya is situated near to the Basti in Parsva as it has mentioned in the context of Shalya Karma (surgical procedures) for the treatment of Asmari (urelithiasis) in Chikitsa Sthana. Table No. 1 Position of Garbhashya (uterus) at different phases of life S.No Female Normal Anatomical situation of Garbhasaya in Females During early Pregnancy During late Pregnancy Position of Garbhashya (uterus) Lies nearer to the Basti (urinary bladder) in Parsva (lateral) [32] Between the Pittasaya (duodenum)and Pakvasaya [33] Between the Yakrit, Pliha and Antra (intestine) [34] CONCLUSION Contexts of anatomy are found scattered everywhere in Samhita (text), whether it is Sutra Sthana, Nidaana Sthana, Chikitsa Sthana, Kalpa Sthana, Uttar Tantara etc not merely in Sharira Sthana as per popular belief. After such long critical discussion on references of location of Avayava s (organs), it can be concluded that though location of organs is not given separately but certain inferences can be drawn from references to get a glimpse of their location in body. Like this Rachnatamaka part (anatomical concepts) of classical texts can be compiled and used for better clinical understanding. As the location of various organs is one of the most basic knowledge for any clinicians so, this study about location of organ as per Ayurvedic texts article will be helpful in certain proportions. REFRENCES 1. Agnivesha, Caraka, Drdhabala, Caraka Samhita, commentary of Cakrapanidatta, Ayurvedadipika edited by Yadavji trikramjee Acharya, Chaukhamba Surbharati Prakashan, Varanasi, 2011, p Sushruta, Sushruta Samhita, commentary of Dalhana, Nibandhasamgraha, commentary of Gayadasacharya, Nyayachandrika edited by Yadavji trikramjee Acharya, Chaukhamba Surbharati Prakashan, Varanasi, 2012, p Agnivesha, Caraka, Drdhabala, Caraka Samhita, commentary of Cakrapanidatta, Ayurvedadipika edited by Yadavji trikramjee Acharya, Chaukhamba Surbharati Prakashan, Varanasi, 2011, p Sushruta, Sushruta Samhita, commentary of Dalhana, Nibandhasamgraha, commentary of Gayadasacharya, Nyayachandrika edited by Yadavji trikramjee Acharya, Chaukhamba Surbharati Prakashan, Varanasi, 2012, p Ibid, Ibid, Ibid, Agnivesha, Caraka, Drdhabala, Caraka Samhita, commentary of Cakrapanidatta, Ayurvedadipika edited by Yadavji trikramjee Acharya, Chaukhamba Surbharati Prakashan, Varanasi, 2011, p Ibid, Sushruta, Sushruta Samhita, commentary of Dalhana, Nibandhasamgraha, commentary of Gayadasacharya, Nyayachandrika edited by Yadavji trikramjee Acharya, Chaukhamba Surbharati Prakashan, Varanasi, 2012, p Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, Ibid, 299 Page158 CITE THIS ARTICLE AS Int. J. Ayu. Alt. Med., 2015; 3(3) Source of Support Nil Conflict of Interest None Declared

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