सङ्गीतरत्नाकर: प्रथम भाग (शार्ङ्गदेव - स्वरगताध्याय सविस्तार व्याख्या व अनुवाद सहित)

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60 Treatment of Svara
and (thereby) causes the verbalisation of speech, the inhala-
tion and exhalation of the breath and also sneezing and
coughing. (60c-61)
Apāna⁶ is stationed in the anal region and the genitals,⁷
waist, legs, abdomen, the root of the navel, the groin, thighs
and the knees. Its function is to discharge urine and excre-
tion etc.⁸ (from the body). (62-62b).
Vyāna dwells in the eyes, ears, ankles, waist and the
nose, and its function is to draw in, hold and to push out
breath. (63c-64b)
Samāna pervades the whole body; and running through
the seventytwo thousand nerve-channels⁹ of the body accom-
panied by the (digestive) fire, helps to nourish it by carrying
essence of lymph-chyle (rasa) of the food and drink (to the
tissues) and distributing it proportionately. (64c-65)
Udāna abides in the hands, the feet and the joints of
the limbs: its function being the lifting of the body upwards
and breathing the last, i.e., dying, etc.¹⁰ (66)
Residing in elements such as skin, etc.¹¹ are the five
(other modifications of the vital breath) such as nāga etc.¹²,
Prāṇa, apāna, etc. are the ten modifications of the vital breath, as
it functions through the parts of the body. These functions as appro-
priate to each of the ten modifications are related in the following text.
6. Apāna generally denotes the outgoing breath i.e. expiration;
it also signifies one of the five life-winds (prāṇā-s) in the
body which goes downwards and finally goes out through
the anus.
7. Literally, anus and penis as per the text.
8. Etc. according to 'S' indicates that the discharge of semen
is implied.
9. Nāḍī is any tubular vessel including arteries, veins, etc. Here
the word has been used in its generic sense of a tubular
channel.
10. 'Etc.' is indicative of hiccup etc. The use of the word 'etc.'
is not strictly in keeping with the English idiom but because
of its Sanskrit counterpart.
11. The other four being blood, flesh, fat and bones.
12. The other four being kūrma, kṛkara, devadatta and dhanañjaya.

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Section 2 : The Genesis of the Human Embodiment 61
performing the function of eructation etc.¹³, winking etc.,¹⁴
sneezing etc.¹⁵, lassitude etc.¹⁶ and swelling respectively.
(67-68b)
From fire (the body acquires) sight¹⁷, form¹⁸, bile,
digestion¹⁹, lustre, wrath, sharpness, heat²⁰, vigour, splend-
our, valour²¹ and intellectuality.²² (68c-69c)
Likewise, from water (it derives) the sense of taste,
relish, coolness, viscidity²³, fluidity, perspiration, urine etc.
as well as softness: and from the earth (it acquires) the sense
of smell, odour, stability, fortitude and heaviness (weight),
beard, hair (on the head etc.), nails, bone and such other
hard (materials). (69d-71b)
According to the āyurvedic theory, sense perception takes place
because of the fact that the senses as well as the sense-objects are
basically made out of the same material, and so there is a correlation in
between them. The senses and their respective sense objects are related
through their respective tanmātrā-s. This is the reason why the object
of one sense cannot be perceived through the other senses (cf., Suśruta
Śā. Sthā. 1-15).
13. Such as spitting etc. is included.
14. Any other functions of the eyelids.
15. Blowing the nose etc. is indicated.
16. Yawning etc. is included.
17. The sense of seeing is meant.
18. The object of the sense of seeing is implied.
19. The pāka of the text indicates the result of the entire process
of digestion, right from the undigested food to the formation
of the lymph-chyle to be assimilated into the blood system.
20. Ūṣman of the text is indicative of that particular heat in the
body which causes perspiration.
21. Valour implies fearlessness.
22. 'S' interprets it as the power inherent in the non-forgetfulness
of the known.
23. The oiliness in the body. 'S' interprets it as 'sweetness of
speech'.