The first chapter of Shareerasthana of Sushruta Samhita is known as as Sarvabhuta Cinta Sarira Adhyaya. This chapter offers with the inquiry of all of the substances of the universe.
अथातः सर्वभूतचिन्ताशारीरं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
We’ll now expound the chapter by title Sarvabhuta Cinta Sarira enquiry of all of the substances of the universe; as revealed by the venerable Dhanvantari.
Avyakta- the unmanifest
सर्वभूतानां कारणमकारणं सत्त्वरजस्तमोलक्षणमष्टरूपमखिलस्य जगतः सम्भवहेतुरव्यक्तं नाम |
तदेकं बहूनां क्षेत्रज्ञानामधिष्ठानं समुद्र इवौदकानां भावानाम् ||३||
Avyakta means ‘that which has not manifest’ i.e. ‘the un-manifested one’.
Solely that precept or entity which satisfies the beneath talked about situations could be designated as Avyakta –
– Karanam – it ought to be the trigger or origin of all of the bhutas i.e. each residing and non-living substances on this creation
– Akaranam – it shouldn’t have a trigger for its personal origin i.e. it shouldn’t have been created from the rest
– Sattva raja tamolakshanam – it ought to have the trigunas i.e. sattva, rajas and tamas as its qualities
– Ashta rupam – it ought to have eight varieties
– Akhilasyajagatahsambhavahetuh – it ought to be the reason for origin of your entire universe
Avyakta is one solely i.e. a single entity. It’s the kshetra – dwelling place of innumerable kshetrajnas – souls simply because the ocean is a dwelling place for all of the residing and non-living substances current 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 may have the identical options as that of Avyakta i.e. it would have sattva, rajas and tamas as its options (qualities). From such a Mahat tattva, Ahankara takes its origin. Ahankara will even have in it the sattva, raja and tama qualities. The Ahankara will probably be of three sorts i.e. Vaikarika, Taijasa and Bhutadi.
Origin of twenty-four tattvas (twenty-four primordial rules)
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 (eleven) Indriyas are produced (born out of) Vaikarika Ahankara, deriving the assistance from Taijasa Ahankara (Taijasa Ahankara helps Vaikarika Ahankara to supply the eleven indriyas). These eleven Indriyas have the identical options / qualities as these of Vaikarika Ahankara. The eleven Indriyas are –
– Srotra – ears
– Tvak – pores and skin
– Caksu – eye
– Jihva – tongue
– Ghrana – nostril
– Vak – organ of speech
– Hasta – fingers
– 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 features(cognition and conation).
From the identical 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 beneath talked about –
– Sabda Tanmatra,
– Sparsa Tanmatra,
– Rupa Tanmatra,
– Rasa Tanmatra and
– Gandha Tanmatra
The Visesa i.e. objects or particular attributes of those Panca Tanmatras are –
– Sabda – sound – for Sabda Tanmatra
– Sparsa – contact – for Sparsa Tanmatra
– Rupa – kind or imaginative and prescient – for Rupa Tanmatra,
– Rasa – style – for Rasa Tanmatra and
– Gandha – scent – for Gandha Tanmatra
From these Tanmatra are produced the 5 Bhuta (major parts) reminiscent of
– Vyoma – akasa, house / ether
– Anila – air
– Anala – agni, hearth
– Jala – water
– Urvi / Prthvi – earth
Thus, the Caturvimsati Tattvas i.e. twenty-four primordial rules have been described.
तत्र बुद्धीन्द्रियाणां शब्दादयो विषयाः; कर्मेन्द्रियाणां यथासङ्ख्यं वचनादानानन्दविसर्गविहरणानि ||५||
Sabda – sound and so forth. are the Visayas (objects) of Buddhindriya / Jnanendriyas (sense organs).
| Jnanendriya | Visaya – particular attribute / 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 – kind, sight |
| Rasanendriya – sense organ of style – tongue | Rasa – style |
| Ghranendriya – sense organ of scent – nostril | Gandha – scent |
Then again, the Visayas – objects or actions of Karmendriyas (motor organs) are –
| Karmendriya | Visaya – particular attribute / object / exercise |
| Vak Indriya – motor organ of speech – larynx | Vacana – speech |
| Hasta Indriya – motor organ of holding – fingers | Adana – receiving, holding, greedy |
| Upastha Indriya – motor organ of intercourse / sexual pleasure – genitals, penis | Ananda – sexual pleasure |
| Payu Indriya – motor organ of excretion, elimination of feces – rectum (ano-rectum) | Visarga – excretion of wastes, primarily feces |
| Pada Indriya – motor organ of locomotion or strolling – toes | Viharana – strolling, shifting about, locomotion |
Prakrti and Vikara – evolving rules and evolutes
अव्यक्तं महानहङ्कारः पञ्चतन्मात्राणि चेत्यष्टौ प्रकृतयः; शेषाः षोडश विकाराः ||६||
Prakriti means nature. It additionally means producers or evolving matter, which supplies origin to all creation. The beneath talked about eight 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 (complete 5)
Vikara means merchandise, derivatives or evolutions. These take their origin from the Prakriti. They’re sixteen in quantity. They’re –
– 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
(objects) current in them. The objects of Prakriti and Vikriti are Adhibhautika.
They’re adhyatmas by themselves.
Their Adhidevata (associated 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 / house / 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 – fingers |
| Vishnu | Pada – toes |
| Mitra | Payu – rectum, anus |
| Prajapati | Upastha – genital organs |
Purusa of- Cosmic Soul/aware sprit
तत्र सर्व एवाचेतन एष वर्गः, पुरुषः पञ्चविंशतितमः कार्यकारणसंयुक्तश्चेतयिता भवति |
सत्यप्यचैतन्ये प्रधानस्य पुरुषकैवल्यार्थं प्रवृत्तिमुपदिशन्ति, क्षीरादींश्चात्र हेतूनुदाहरन्ति ||८||
The 24 tattvas (rules) i.e. eight forms of Prakriti and sixteen forms of Vikriti have been described thus far. All these are Acetana Varga i.e. teams of non-conscious or inactive entities.
The twenty fifth tattva or precept is named Purusa – the soul or life aspect. Purusa is named Cetayita – the creator or activator of consciousness as a result of he’s related to each karya – impact and karana – trigger.
Avyakta or Pradhana as it’s known as, is definitely Acetana – non-conscious (inactivated). Regardless of being acetana, avyakta nonetheless undergoes transformation in order to assist Purusa to achieve Kaivalya – distant or withdrawn (aloof). The profounder of those doctrines give examples of milk and so forth to clarify the logics of those ideas.
Notes – Similar to the milk despite being acetana i.e. non-conscious will come out within the type of / manifest within the type of cetana i.e. consciousness for the kid (bestows diet, help and life to the kid which consumes this milk), the prakrti despite being non-conscious turns into aware when the (throughout the) moksa (liberation, salvation) of purusa is worried.
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 – not having particular options / qualities,
– each are Nitya – everlasting,
– each are Anapara – not having another factor for comparability and
– each are Sarvagata – current all over the place
- Dissimilarities / variations –
Prakrti i.e. evolving matter stuff –
– is Eka – just one
– is Acetana – non-conscious
– has the three Gunas – satvas, rajas and tamas,
– is Bija Dharmini – containing all of the components identical to the seed has all the components of the long run tree
– is Prasava Dharmini – having property of copy and
– is Amadhyastha Dharmini – not remaining impartial, at all times remaining hooked up to happiness, likes, dislikes and so forth
Purusa i.e. soul –
– are Bahu – many,innumerable,
– are Cetanavanta – possessing consciousness, exercise and so forth,
– are Aguna – not possessing qualities i.e. Satva, Rajas and Tamas,
– are Abija Dharma – not possessing completely different components just like the seed,
– has Aprasava Dharma – not having the property of copy and
– has Madhyastha Dharma – able to remaining impartial with out being hooked up to likes and dislikes, happiness and distress and so forth
Affiliation 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 much like its Karana i.e. causes. Primarily based on this assertion, all of the Visesas i.e. merchandise reminiscent of Mahat, Ahankara, Indriyas, Tanmatras and Pancabhutas turn into engrossed with the Trigunas i.e. Sattva, Rajas and Tamas.
In accordance with some authorities, the Purusa – soul additionally turns into possessor of the Trigunas i.e. Sattva, Rajas and Tamas due to the beneath talked about causes –
– Anjanatva – because of its intimate attachment with the trigunas, identical to the intimacy of collyrium with the eyes and
– Tanmayatva – purusa changing into absolutely 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 matter he derives these qualities from prakrti and turns into guni. Now he may have satva, rajas and tamas qualities. He will probably be guni till he’s united with Prakrti. As soon as once more he turns into nirguni after getting 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 medication – Ayurveda on this context, the prthudarshis i.e. broad-minded intellectuals contemplate the beneath talked about as karana, the causal components –
– Svabhava – innate disposition, nature,
– Isvara – God,
– Kala – time,
– Yadrccha – spontaneity, surprising occurring, accident,
– Niyati – rule, future, destiny and
– Parinama – transformation, change, results of actions
Relationship of Bhutas and every kind 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 of the residing and non-living issues on this world are composed of Panca Butas i.e. 5 major parts and possess the identical trigunas i.e. sattva, rajas and tamas. Completely different sorts of residing and non-living issues of this universe are born out of those Pancha Bhutas solely. The identical substances that are composed of Pancabhutas are meant for use as medicines within the remedy of various illnesses. Subsequently, one ought to by no means take into consideration another substances apart from the Panca Bhutas. Subsequently, earlier in Sutra Sthana Chapter 1, verse 38, it was already acknowledged that Bhutadi i.e. all residing and non-living substances are a gaggle of Pancabhutas themselves i.e. they’re all composed of Pancabhutas.
Indriya- Indriyartha- sense organs and their objects: –
भवति चात्र-
इन्द्रियेणेन्द्रियार्थं तु स्वं स्वं गृह्णाति मानवः |
नियतं तुल्ययोनित्वान्नान्येनान्यमिति स्थितिः ||१५||
In Ayurveda,the beneath talked about are thought-about as Bhautika – as a result of they’re composed of Pancabhutas –
– Indriyas – sense organs
– Indriyarthas – objects of sense organs
Man perceives and understands the indriyarthas by the respective indriyas, as a rule, due to each having an similar origin. One sense organ perceives just one sense object associated to it. One sense organ is not going to understand the item of another sense organ. Such notion of various objects of an unrelated sense college will not be a traditional 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||
In accordance with Ayurveda we don’t get an outline which tells that Ksetrajna or Purusa i.e. soul is Sarvagata – current all over the place and Anitya – non-eternal. Regardless of Ksetrajna being asarvagata i.e. not being current all over the place, it nonetheless is Nitya i.e. everlasting (it doesn’t perish). This facet has been defined by many causes.
Ksetrajna is asarvagata and nitya in line with Ayurveda.
Motion and manifestation of Ksetrajna – Ksetrajna strikes in three sorts of yoni (species). They’re –
- Tiryak Yoni – in animals
- Manusa Yoni – in human beings and
- Daiva Yoni – in Gods, divine
Motion of Ksetrajna in these Yonis is determined by and is because of the results of his righteous or unrighteous actions. These actions of Ksetrajna can’t be recognized instantly they usually can solely be understood by means of inference.
Ksetrajna manifests on the time of lohita – ovum and retas – sperm due to his beneath talked about nature –
– Parama sukshmatva – being of utmost minuteness,
– Chetanavanta – because of his aware exercise and
– Sashvara – due to him being everlasting
The identical proven fact that the Purusa is the intimate union of Panca mahabhutas and Ksetrajna has been talked about earlier additionally (in Sushruta Sutra Sthana Chapter 1, verse 22).
He alone who’s made up of this union is named Karma purusa. Karma purusa is the topic of all medical therapies.
Karma purusa guna – properties of residing man
तस्य सुखदुःखे इच्छाद्वेषौ प्रयत्नः प्राणापानावुन्मेषनिमेषौ बुद्धिर्मनः सङ्कल्पो विचारणा स्मृतिर्विज्ञानमध्यवसायो विषयोपलब्धिश्च गुणाः ||१७||
The properties of Karma Purusa are –
– Sukha – feeling of happiness / pleasure) and Dukha – unhappiness ache / distress,
– Iccha – likes and Dvesa – dislikes,
– Prayatna – making makes an attempt for actions, enthusiasm,
– Prana – inhaling and Apana – exhaling,
– Unmesa – opening of eyelids and Nimesa – closing of the eyelids,
– Bhuddhi – intelligence,
– Manah – mentation, working of the thoughts,
– Sankalpa – dedication,
– Vicarana – discrimination,
– Smrti – reminiscence, remembering,
– Vijnana – particular information,
– Adhyavasaya – psychological effort, decision and
– Visayopalabdhi – acquiring information of all issues by means of the sense organs / notion
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. Beneath talked about are the qualities of Sattvika individuals –
– non-violent,
– likes to share good issues with others,
– forgiving,
– truthful,
– righteous,
– God believing,
– believer of scriptures,
– knowledgeful,
– clever,
– ingenuity,
– has good reminiscence,
– brave,
– steadfast,
– tends to indulge self in benevolent acts with out anticipating something in return
Qualities of Rajasika Purusa –
Rajasa Purusas are the individuals who’ve predominance of Rajo Guna in them. Beneath talked about 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,
– pleasure seeker,
– lusty – indulged or inclined to intercourse and sexual acts and needs,
– indignant
Qualities of Tamasika Purusa –
Tamasika Purusas are the individuals who’ve predominance of TamoGuna in them. Beneath talked about are the qualities of Tamasa individuals –
– remorseless,
– non-believer – doesn’t imagine in Gods or scriptures,
– tends to indulge self in sinful acts,
– restraining the mind,
– ignorant,
– of unhealthy and merciless mentality,
– lazy – not to or inclined to do any sorts of actions because of lack of curiosity and enthusiasm,
– sleepy – tends to sleep at all times
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||
| Sort of Bhautika Dravya | Guna – properties, parts |
| Antariksa / Akasiya Dravya – substances predominant with Akasa Bhuta – ether aspect | Sound,
Ear, All vacant locations Motion of separating issues |
| Vayaviya Dravya – substances predominant with Vayu Bhuta – air aspect | Contact sensation,
Organ of contact – pores and skin, Every kind of actions, Pulsation / throbbing actions of all physique components, Weightlessness, lightness |
| Taijasa / Agneya Dravya – substances predominant with Agni Bhuta – hearth aspect | Sight / imaginative and prescient,
Organ of sight – eyes Shade, Really feel of warmth, Brilliance of complexion, Digestion of meals, Anger, Quickness in motion, Bravery |
| Apya Dravya – substances predominant with Jala Bhuta – water aspect | Style,
Organ of style – tongue, All liquids, Heaviness, Coldness, Unctuousness, Extra amount of semen |
| Parthiva Dravya – substances predominant with Prithvi Bhuta – earth aspect | Scent,
Organ of scent – nostril, All issues having kind i.e. form and measurement, Heaviness – having weight |
Guna – Bhuta Sambandha
तत्र सत्त्वबहुलमाकाशं, रजोबहुलो वायुः, सत्त्वरजोबहुलोऽग्निः, सत्त्वतमोबहुला आपः, तमोबहुला पृथिवीति ||२०||
| Bhuta – aspect | 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 of the bhutas are intermingled with each other in what is named as anyonya anupravesha. These bhutas categorical their qualities predominantly in these substances which belong to their very own class.
अष्टौ प्रकृतयः प्रोक्ता विकाराः षोडशैव तु |
क्षेत्रज्ञश्च समासेन स्वतन्त्रपरतन्त्रयोः ||२२||
Thus, the eight sorts of prakriti, the sixteen sorts of vikriti and Ksetrajna have been described in short in line with Ayurveda and in addition different sciences.
इति सुश्रुतसंहितायां शारीरस्थाने सर्वभूतचिन्ताशारीरं नाम प्रथमोऽध्यायः ||१||
Thus ends the First chapter by title, Sarvabhutacinta Sarira in Sarira Sthana of Susruta Samhita.