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

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50 Treatment of Svara
(iv) देहस्य षड् भावाः
भावाः स्युः षड्धिधास्तस्य मातृजाः पितृजास्तथा ।
रसजा आत्मजाः सत्त्वसंभवाः सात्म्यजास्तथा ।। ४४ ।।
मृदवः शोणितं मेदो मज्जा प्लीहा यकृद् गुदम् ।
हृन्नाभीत्येवमाद्यास्तु भावा मातृभवा मताः ।। ४५ ।।
श्मश्रुलोमकचाः स्नायुसिराधमनयो नखाः ।
दशनाः शुक्रमित्याद्याः स्थिराः पितृसमुद्भवाः ।। ४६ ।।
शरीरोपचयो वर्णो वृद्धिः तृप्तिर्बलं स्थितिः ।
अलोलुपत्वमुत्साह इत्याद्योन्रसजान्विदुः ।। ४७ ।।
इच्छा द्वेषः सुखं दुःखं धर्माधर्मौ च भावना ।
प्रयत्नो ज्ञानमायुश्चेन्द्रियाणीत्यात्मजा मताः ।। ४८ ।।
ज्ञानेन्द्रियाणि श्रवणं स्पर्शनं दर्शनं तथा ।
रसनं घ्राणमित्याहुः पञ्च तेषां तु गोचराः ।। ४९ ।।
शब्दः स्पर्शस्तथा रूपं रसो गन्ध इति क्रमात् ।
वाक्कराङ्घ्रिगुदोपस्थानाहुः कर्मेन्द्रियाणि तु ।। ५० ।।
वचनादानगमनविसर्गरतयः क्रमात् ।
क्रियास्तेषां,
मनो बुद्धिरित्यन्तःकरणद्वयम् ।। ५१ ।।
सुखं दुःखं च विषयौ विज्ञेयौ मनसः क्रिया ।
स्मृतिर्भ्रान्तिकल्पाद्या धियो ऽध्यवसितिर्मता ।। ५२ ।।
ब्रह्मयोनीनीन्द्रियाणि भौतिकान्यपरे जगुः ।
सत्त्वाख्यमन्तःकरणं गुणभेदात्त्रिधा मतम् ।। ५३ ।।
सत्त्वं रजस्तम इति गुणाः सत्त्वात्तु सात्त्विकात् ।
आस्तिक्यशुद्धधर्मैकरुचिप्रभृतयो मताः ।। ५४ ।।
सत्त्वात्तु राजसाद्भावाः कामक्रोधमदादयः ।
निद्राऽऽलस्यप्रमादार्तिवञ्चनाद्यास्तु तामसात् ।। ५५ ।।
ऽह... तालस्याद्यास्त सात्म्यजाः ।

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Section 2 : The Genesis of the Human Embodiment 51
(iv) The six substances (bhāva-s) of the (foetal) body : 44-56b
There are six types of substances¹ (involved) in the
body (of the baby), viz., maternal², paternal³, the serologi-
cal⁴, the self-created⁵, the mental⁶ and the self-adap-
ted.⁷ (44)
Delicate parts such as blood, fat, marrow, spleen, liver,
anus, heart, umbilicus, etc. are considered to be of motherly
origin; while the beard, hair on the body and the head,
nerves, veins, arteries, nails, teeth and semen etc. of tougher
stuff are of fatherly origin. (45-46)
Now, the author goes on to describe in some detail the various
parts and the elements in the body of the embryo as they are contri-
buted by six different principles that are apprehended as derived from
the mother, the father, the food, the soul, the mind and the innate
physiological conditions inherited by the foetus. This agrees in
substance with Suśruta (cf., Śā. Sthā. 3.43 and Caraka Śā. Sthā. 3.12-20
who is more elaborate).
Now, the author goes to describe in detail, though by no means
exhaustively, the different parts and the principles of the body and the
mind of the embryo, as they are distinctly contributed by the six sub-
stances already spoken of. The entire description seems to have been
based on Suśruta (Sa. Sthā. 3.43) with minor differences, Caraka (Śā.
Sthā. 3.12, 13) deals with this subject in greater detail.

1. Bhāva of the text is quite difficult to render in English appro-
   priately, as it is used here in a very technical sense which has
   not been noted even by the lexicographers The word has
   quite different connotations e g., a mode of being, existence,
   disposition of mind, etc. Here it seems to be signifying the
   various constituent parts of the organism, classified into six
   substances according to the source from which they are
   derived.
2. Matṛja, literally means, 'derived from the mother'.
3. Pitṛja, literally means, 'derived from the father'.
4. Rasaja, literally means, derived from 'rasa', i. e., serum in
   this context.
5. Ātmaja, literally means, 'pertaining to the transmigratory self',
   i. e., the individual soul.
6. Sattva is used in the sense of mind.
7. Sātmyaja implies acquired by adaptation and habit.

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52 Treatment of Svara
Physical development⁸, complexion, growth⁹, drowsi-
ness¹⁰, strength, stability¹¹, non-greed and enthusiasm are
known to be due to the serum. (47)
Desire and aversion, pleasure and pain, virtue and
vice, motive¹² and intention, endeavour, intelligence¹³,
life-span¹⁴ and the sense organs etc. are considered to be
self-derived.¹⁵ (48-49)
Hearing, touching, seeing, tasting and smelling are said
to be the five perceptive organs, the objects of their functions
The rasaja elements are obviously related to the quality of nourish-
ment, while the ātmaja factors pertain in principle to the moral quality
of the mind and the character of the individual. It may not be forgotten
that ātman involved in the compound ātmaja, refers to the transmi-
gratory soul which is a repository of good and bad actions, moral and
immoral tendencies, knowledge and ignorance etc. (cf., Caraka Śā. Sthā.
3.16 and 18 agreeing to a large extent).
Now, the author goes on to complete the picture, as it were, by
relating the various instruments and physical organs with their respec-
8. 'S' defines upacaya as fattiness.
9. 'S' defines vṛddhi as augmentation of volume or extent.
10. The word supti of the text also means sleep and laziness.
11. Sthiti has a text variant in dhṛti, i e., fortitude; but there seems
to be no substantial difference in the meaning.
12. The word bhāvanā signifies a unified process of motive and
intention. Intention is neatly an activity of the conscious
mind, but motive may be deeply related to the subconscious
and the unconscious. Bhāvanā comprehends the total process.
13. Jñānam of the text is quite difficult to translate. The word
signifies undistorted perception. Though 'knowledge' is one
of the meanings of the word, as it is understood today in the
sense of accumulated experience and memory of facts, jñānam
can hardly be rendered as such. In the context in which it is
used, it can signify, what we understand by 'consciousness', pro-
vided it is not confused with self-consciousness. If by jñānam
we understand the capacity for undistorted perception, then
the word 'intelligence' used in its widest connotation, seems
to be the nearest equivalent. In the Vedantic parlance, jñānam
signifies witness consciousness, i.e., the consciousness which
is not a modification of mind Thus intelligence, here, has
been used in the sense of pure consciousness, i.e., undelimited
consciousness
14. Āyus literally means the period of life.
15. Ātmaja refers to the character of the individual soul as it has
acquired past lives.

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Section 2 : The Genesis of the Human Embodiment 53
being sound, touch, vision, taste and smell respectively.
(49-50)
Speech, hands, feet, anus and the genitals are the
organs of action and their functions respectively are—speak-
ing, movement, excretion and copulation. (50c-51c)
Mind and intellect are the two internal instruments.
Pain and pleasure are known to be the objects of mind,
while memory, error and choice (out of alternatives) etc. are
considered to be its functions, and the function of the
intellect is determination. (51c-52)
tive functions. The scheme of the five sense organs and the five
physical organs of action forms the common feature of most of the
orthodox schools of Indian philosophy. There is a difference of opinion
regarding the mind and the intellect. While some treat of both as
antaḥkaraṇa, i. e., the inner instrument, some consider mind to be the
sixth sense organ. Here the author follows the scheme of the Vedānta
philosophy and treats mind and intellect as different modifications of,
what may be called, the mind-stuff or consciousness, i. e., citta. The
same consciousness, when it functions as the instrument of desire, is
known as manas, i.e, mind; and when it functions as the instrument of
determination, it is known as buddhi, i. e., intellect. This, in principle,
defines the connotation of these two terms.
The word mind, in English is used in different senses, i. e., it has
a wider connotation than perhaps the word manas which has been
rendered here as mind. Mind may be used as synonymous with psyche
and also in the sense of will or even desire Mind may include the
intellect, will and reason and it may denote consciousness, either whole
or as conscious, subconscious or unconscious. Manas stands also for the
undivided antaḥkaraṇa and in that case is synonymous with mind. But,
here mind is that category of the psyche, that modification of conscious-
ness which has pain and pleasure for its objects. Desire is rooted in
pain and pleasure. The pursuit of pleasure and the avoidance of pain
is the function of the mind.
The word intellect has a more restricted connotation than the Skt.
word buddhi. Buddhi is essentially the determinative faculty of the mind
It determines the course of choice and in this sense acts as the subconsci-
ous. But since in determining the course of action it utilises the process
and the fund of knowledge, it involves analysis and discursive thinking.
So, the term buddhi has been rendered as intellect for the sake of con-
venience, or may be for want of a better word.

54 Treatment of Svara
The organs of sense-perception have Brahman for their
source,¹⁶ while others take them to be material (in nature).
(53ab)
The inner instrument called 'individual nature'¹⁷,
differentiated by the type of character, is considered to be
threefold. (53 cd)
The author, according to 'S', has enumerated memory, illusion and
choice as some of the functions of the intellect. Memory includes know-
ledge and illusion is ultimately an error of judgement or a perversion of
perception. Choice as related to action has already been explained as
the function of buddhi.
'S' quotes Vacaspatyam which says that the mind and the intellect
(i. e., manas and buddhi) combined together make for the apparent
feeling, 'I exist'. In other words, mind and intellect are responsible for
'self-consciousness'.
Here obviously the author is elucidating the principle of individual
predisposition.
Antaḥkaraṇa comprising the mind (manas) and the intellect (buddhi),
or in other terms, will and practical reason, operates at the conscious
level in modern terms. Apart from this the individual has another ins-
trument in terms of consciousness, that functions at a deeper level.
16. 'S' elucidates this point as under :—
"The Vedāntins consider Brahman to be the cause of (the
power of ) the 'indriya-s' (i.e., the sense organs and the organs
of action including the inner instrument) for indeed they
consider Brahman to be the cause of entire appearance of the
world phenomenon. Alternatively, the Sāṅkhya-s would
interpret the phrase brahmayonīni in the sense that they are not
material. Others, i.e., the Vaiśeṣika-s consider these organs to
be material, since they are produced from the five elements
such as earth, water, etc., which are physical."
However, the elucidation of 'S' with reference to Vedānta
is based on very general grounds and thus loses significance.
The Sāṅkhya philosophy considers entire prakṛti as inert; and,
therefore, it is not understood how the Sāṅkhya-s can consider
the organs to be immaterial. Actually the Sāṅkhya system
considers puruṣa to be absolutely inactive. Consequently
ahaṁkāra, i. e., the cause of self-consciousness is considered to
be the cause of senses. Again in the Vedāntic view the world
is an appearance of Brahman, which in its cit aspect can be
considered to be the cause of sense perception.
17. Sattva, literally means—nature, essence, natural character,
inborn disposition, mind and consciousness. In this context,
'S' takes it to be consciousness, as the third aspect of antaḥ-
karaṇa, the inner instrument.

Section 2 : The Genesis of the Human Embodiment 55
The guṇa-s are sattva, rajas and tamas, i.e., purity¹⁸,
activity and inertia. From the mental disposition¹⁹ of
According to the Sāṅkhya system, the inner instrument is threefold
comprising the mind, the intellect and consciousness as the cause of self-
awareness. Sattva is defined by 'S' as svabhāva, i.e., individual nature
or predisposition Three types of individual dispositions are discerned
here on the basis of the predominance of any one of the three guṇa-s.
Guṇa is an ingredient or a constituent of prakṛti as spoken of in the
Sāṅkhya system of Indian philosophy. Prakṛti is manifestation and Puruṣa
is the intelligent principle involved. It will not be relevant to go into
the philosophical exposition of the Sāṅkhya doctrine here, but it is
perhaps necessary to point out that it visualises two states of being, viz.,
the one of dissolution in which the three guṇa-s of prakṛti are in equili-
brium and the intelligent principle Puruṣa is dissociated from it; and the
other of creation, when the equilibrium of the guṇa-s is disturbed and
by their varied predominance in association with the intelligent princi-
ple Puruṣa, they create the phenomenon of names and forms. So, the
individual nature of the individual is instrumental in the individual
creation to the intelligence involved in the individual being. Thus the
mind, conscious and unconscious, is conceived here as the inner instru-
ment for the functioning of the consciousness of the individual. There-
fore, the individual consciousness as associated with the predominance
of any one of the three guṇa-s is discerned to be of three types. The
three guṇa-s seem to represent, what in our terms, we would understand
as the two opposites and the centre of their axis, the centre being
the sattva.
It is interesting to compare Suśruta (Śā. Sthā. 1.19) on this subject.
"An absence of all-killing and hostile propensities, a judicious regimen
of diet, forbearance, truthfulness, piety, a belief in God, spiritual know-
ledge, intellect, a good retentive memory, comprehension and the doing
of good deeds irrespective of consequences are the qualities which grace
the mind of a person of a sāttvika temperament. Feeling of much pain
and misery, a roving spirit, non-comprehension, vanity, untruthfulness,
non-clemency, pride, an overweening confidence in one's own excellence,
18. Rajas and tamas have been rendered here as activity and inertia
which are not only opposite in nature but are also relative
while sattva is rendered as purity being free of the extremities.
There are other sets of words in which too the three guṇa-s are
rendered into English but the essential point is that they imply
the two opposites and the transcendental principle of sattva.
19. The three types of inner disposition or consciousness have one
of the three guṇa-s as its predominant factor conditioning the
entire consciousness.

: कर्म कीर्तितः ।
व्यानो ऽक्षिश्रोत्रगुल्फेसु कट्यां घ्राणे च तिष्ठति ॥६३॥ (Wait, is it गुल्फेसु or गुल्फेष्ठु? Let's zoom into गुल्फेसु: it's गुल्फेषु! Wait, look at षु: it has a straight left side, rounded bottom, vertical stem on right, and a diagonal stroke through it: that's ष! And under it is an u-kar: ु. So it is गुल्फेषु! Wait, look at व्यानो ऽक्षिश्रोत्रगुल्फेषु: wait, before कट्यां, is there an सु or षु? It's गुल्फेषु. Wait, why does the loop look slightly open or like सु? Look at स in समानो (L64): स has an upper loop and left prong. This glyph has NO prong! It has the exact shape of प/ष. So it is गुल्फेषु.)
Wait, what about कीर्तितः? Yes, कीर्तितः ।
प्राणापानधृतित्यागग्रहणाद्यस्य कर्म च ।
समानो व्याप्य निखिलं शरीरं वह्निना सह ॥६४॥
`द्विसप्ततिसहस्रेषु

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58 Treatment of Svara
अग्नेस्तु लोचनं रूपं पित्तं पाकं प्रकाशताम् ॥६८॥
अमर्षं तैक्ष्ण्यमूष्माणमोजस्तेजश्च शूरताम् ।
मेधावितां तथा ऽऽदत्ते जलात्तु रसनं रसम् ॥६९॥
शैत्यं स्नेहं द्रवं स्वेदं मूत्रादि मृदुतामपि ।
भूमेर्घाणेन्द्रियं गन्धं स्थैर्यं धैर्यं च गौरवम् ॥७०॥
श्मश्रुकेशनखं दन्तानस्थ्याद्यन्यच्च कर्कशम् ।
(v) The five great elements (mahābhūta-s) and the human
body : 56c-71b
The body is a composite of the (five) great elements¹
(mahābhūta-s) and has therefore acquired their qualities (as
herein described); sound, the faculty of hearing, porosity,
individuation², intelligence³ and hollowness from space; and
touch, the sense organ for touch, five types of motion, viz.
The physical body is a conglomeration of the five great elements
and as such it has inherited, as it were the qualities of those elements.
The sense organs are naturally related to their respective objects of
perception. The objects of perception are the five elements in different
forms and combinations Thus either we can speak of the five sense
objects or the five elements. This is the reason why sound, for example,
is separately mentioned from the faculty of hearing and touch is men-
tioned as distinct from the sense of touch (cf, Caraka Śa. Sthā. 1.30).
The objects such as sound etc. are known to be the sense objects,
i. e. the qualities or objects of senses; and they in the body are indica-
tive of the great elements such as ether etc. In this context it might be
useful to refer to the concept of Puruṣa, i. e., the individual being
as found in Caraka (Śa. Sthā. 1.15), viz. (the five elements). Ether etc.
with consciousness as the sixth make for the individual being. Cons-
ciousness is thus the spiritual element and the five material elements
compose the body. Again Śa. Sthā. 5.4-5 states—
"The macrocosm is said to be constituted of six elements, viz.,
earth, water, fire, air, ether and the unmanifest Brahman (transcenden-

1. The five great elements are earth, water, fire, air and ether.
2. Vaiviktyam is separativeness.
3. What is literally meant is the capacity of subtle discernment,
   the ability to grasp the abstract.

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Section 2 : The Genesis of the Human Embodiment 59
upwards, downwards, contraction, linear movement and
expansion from air. (56c-58d)
The ten modifications of air (breath in the body), viz.
apāna, vyāna, samāna, udāna, nāga, kūrma, kṛkara, devadatta and
dhanañjaya and roughness⁴ as well as lightness⁵ are also deriv-
ed from the air. (58d-60b)
Of these (ten), prāṇa, which is the most important one,
is stationed below the root of the navel, and it operates
through the mouth, the nostrils, the navel and the heart,
tal reality); and these very six elements it is said, constitute the micro-
cosm called Puruṣa. Of that Puruṣa, the earth forms the image, water
forms the liquid, fire constitutes the heat, air acts as the vital breath,
hollowness is caused by ether and Brahman is the inner soul etc." Com-
pare this with Suśruta (Śa Sthā. 1 20) : "The properties of ākāśa
(ether) are sound, the sense of hearing, porosity and differentiation,
evolution of the veins, ligaments, etc. into their characterised species
(viviktatā). The properties of vāyu (etherin) are touch, the skin, all
functional activities of the organism, throbbing of the whole body
(spandana) and lightness. The properties of teja (fire or heat) are form,
the eyes, the colours, heat, illumination, digestion, anger, generation
of instantaneous energy and valour. The properties of apa (water or
liquid) are taste, the tongue, fluidity, heaviness, coldness, oleaginous-
ness and semen. The properties or modifications of pṛthvī (the earth
matter or solid) are smell, the nose, embodiment and heaviness" (repro-
duced from Eng. tr. by K K. Vol. II, p. 120).
Our author has dealt with this subject rather elaborately (i.e.,
from verse No. 56cd-71ab) giving minute details of the various prāṇa-s
(vital breaths) from the science of Yoga (vide Verse Nos. 59-68ab). One
is tempted to reach for the original source and reflect on the subject in
proper detail; but obviously, that would be too great a divergence from
the main subject of this work. It will be seen that as far as the parti-
cular qualities of the great elements manifested in the human body are
concerned, the author's description is not at great variance with this
account, though in some respects both are more elaborate with reference
to each other.
4. Rūkṣatā, as defined by 'S' is caused by the scarcity of oily
matter. Roughness is not here the opposite of smoothness.
5. Weightlessness is defined by 'S' as absence of weightfulness.

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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'.

62 Treatment of Svara
(vi) त्रिविधदेहानां भेदकथनम्
वाताविधातुप्रकृतियोंमादिप्रकृतिस्तथा ॥७१॥
सप्तधा सात्त्विको यश्च ब्रह्मेन्द्रयमविग्रहः ।
वारुणश्चाथ कौबेर आर्षो गान्धर्वविग्रहः ॥७२॥
राजसः षड्विधो यश्च पैशाचो राक्षसस्तथा ।
आसुरः शाकुनः सार्पः प्रेतदेहस्तथा परः ॥७३॥
तामसस्त्रिविधो यश्च पशुमत्स्याङ्घ्रिपाकृतिः ।
तेषां लक्ष्माणि न ब्रूमो ग्रन्थविस्तरकातराः ॥७४॥
(vi) The constitution of bodies : Threefold classification :
71c-74
The constitution is according to dhātu-s such as vāta
(wind) etc.,¹ and elements such as space etc.² The sāttvika
(constitution) is of seven types such as the bodies of Brahmā³
Indra⁴, Yama⁵, Varuṇa⁶, Kubera⁷, ṛṣi⁸ and gandharva⁹; the
The constitution of the physical body of creatures is considered
from three different points of view, viz., the medical, the physical and
the metaphysical respectively known in Āyurveda as doṣa-prakṛti, bhau-
tikī-prakṛti and mahā-prakṛti. The first comprises of the three āyurvedic
principles of vata, pitta and kapha, i. e., grossly manifest as wind, bile and
phlegm; the second is purely physical, comprised of the five basic
elements space, air, fire, water and earth, and the third is conceived
to be threefold according to the predominance of three guṇas.

1. Wind etc. signifies the three humours of the body recognised
   as the three basic-elements of the body in the āyurvedic system
   of medicine. The other two are bile and phlegm.
2. Space or ether along with the other four elements air, fire,
   water and earth
3. The creative aspect of the Hindu trinity.
4. The chief of the gods of the Hindu pantheon, specially the
   deva-s.
5. God of death.
6. God of waters and morality.
7. God of wealth.
8. Sage.
9. Semi-divine beings associated with music.
   Section 2 : The Genesis of the Human Embodiment 63
   (vii) देहस्य षडङ्गानि
   पिण्डस्याहुः षडङ्गानि शिरः पादौ करौ तथा ।
   मध्यं चेति
   rājasika (constitution) is of seven types such as the bodies of
   piśāca¹⁰, rākṣasa¹¹, asura¹², śakuni¹³, sarpa¹⁴ and preta¹⁵; and
   tāmasika (constitution) of three types such as the bodies of
   animals, fishes and trees.¹⁶ Apprehending undue elaboration
   of the work, these are not being defined by us. (71c-74)
   (vii) Six organs of human body : 75abc
   The human organism¹ is said to be possessed of six organs
   The author has referred to the first two, i. e., doṣa-prakṛti and
   bhautikī-prakṛti clearly (vide Verse 71cd), but has not mentioned the
   general category of mahā-prakṛti and has straightaway described its three
   divisions. This illustrates the subtlety and the extreme brevity of the
   aphoristic style of the author's expression, which sometimes makes under-
   standing a laborious process
   The seven types of the sāttvika and rājasika and three types of
   tāmasika constitutions respectively are described metaphorically through
   the symbolic names of Brahmā, Indra, Yama, etc. All these are in fact
   the types of human bodies but they have been so named as to indicate
   their chief characteristics, which are well-known in Āyurveda. Obviously
   we need not go into these details. As the author is not anxious to deal
   with the subject in greater detail, it will be too great a digression to
   define and elucidate the various individual types of bodies referred to in
   the text.
10. A malevolent being, a goblin.
11. A demon, an evil spirited being.
12. Asura is a general name for the enemies of gods.
13. A bird.
14. A snake.
15. Soul of a dead body; the word preta literally means that which
    has been sent, i.e. sent to the other world, preta-loka is the plane
    of consciousness on which the soul experiences the fruits of
    of actions done in the world during a life-time before being
    born anew. In order to do so the soul is provided with a
    subtle body.
16. K. R. translates aṅghripa as 'elephant'.
17. Piṇḍa of the text refers to the body, excluding the soul, i. e.,
    the intelligent principle.

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64 Treatment of Svara
(viii) देहस्य प्रत्यङ्गानि

1. ग्रन्थकृत्प्रतिज्ञा
   अथ वक्ष्यन्ते प्रत्यङ्गान्यखिलान्यपि ॥७५॥
2. त्वचः कलाश्च (प्रत्येकं सप्तधा)
   त्वचः सप्त कलाः सप्त स्नायुश्लेष्मजरायुभिः ।
   छन्नाः कोशाग्निभिः पक्वास्ता धातूनन्तरा ऽन्तरा ॥७६॥
   (or limbs)—two feet, two hands³, the head⁴ and the trunk.
   (75a-c)
   (viii) Sub-organs of human body : 75c-119
3. Author's proposal to deal with the sub-organs : 75cd
   Now, the sub-organs will be dealt with in their entirety.
   (75cd)
4. Skins and membranes : 76-78
   There are seven skins and seven membranes, enclosed
   by fibrous tissues, mucous and membranous coverings, that
   ripen through the internal heat¹ of the tissues and act for
   the boundary lines to sustain in-between them the supportive
   The suborgans are described by the author at length, i. e., upto
   verse No. 119. For the enumeration of the suborgans Suśruta 5. 3-5
   may be consulted.
   The sevenfolds of skin from the innermost tender one to the outer-
   most rough skin, are mentioned by Suśruta (cf. 4. 3-5), though in the
5. Legs are implied in feet.
6. Arms are implied in hands.
7. Cf , Caraka, Śā. Sthā. 7.5, who includes neck also along with
   the head, giving a composite expression of śirogrīvam. In the
   text the head is mentioned first.
8. The expression internal heat of the tissues stands for koṣāgni of
   the text.

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Section 2 : The Genesis of the Human Embodiment 65
सोमभूताश्च धातूनां काष्ठसारोपमा मताः ।
आद्या मांसधरा मांसे सिरा धमनयस्तथा ॥७७॥
स्नायुस्रोतांसि रोहन्ति पङ्के पङ्कजकन्दवत् ।
असृङ्मेदः श्लेष्मशकृत्पित्तशुक्लधराः पराः ॥७८॥
tissues², conceived on the analogy of pith. The first is
māṁsa-dharā (i. e., the flesh-holding one).³ (76-77c)
The veins, arteries, muscles (or sinews) and the
channels⁴ arise from the flesh as the bulbous root of the lotus
(springs) from mire; while the other folds support the blood,
fat, mucous, excrement, bile and semen. (77c-78)
reverse order. Our author begins with the innermost fold while he
begins with the outermost one. The seven layers are as under :

1. Avabhāsinī... Horney layer
2. Lohitā... Stratum lucidum
3. Śvetā... Stratum granulosum
4. Tāmrā... Malpighian layer
5. Vedinī... Papillary layer
6. Rohiṇī... Recticular layer
7. Māṁsadharā... Subcutaneous tissue and Muscles
   However, Caraka speaks of only six layers, viz , udakadharā (that which
   holds water) and asṛgdharā (that which holds blood), etc. in the order
   of outer to the inner. Modern medicine distinguishes only two skins,
   outer and inner called epidermis and dermis, the former is perceived
   in five layers and the latter in two layers.
   For greater detail regarding the various skins and skin-diseases
   associated with them, Suśruta 4.3 may be referred to. The seven kalā-s
   are identified by Suśruta as under (cf., Sa. Sthā. 4. 4-19);
8. Māṁsadharā kalā ... Fascia
9. Raktadharā ,, ... Vascular tissue of the blood vessels, etc.
10. Medodharā ,, ... Adipose tissue
11. Supportive tissues are dhātu-s of the text that are detailed in
    the next verse.
12. The other skins are not mentioned by our author by name,
    these may be seen in the comments.
13. Srota-s are the channels or canals that open outwards in the
    body.
    5

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66          Treatment of Svara

३. धातवः

त्वगसृङ्मांसमेदो ऽस्थिमज्जशुक्राणि धातवः ।
सप्त स्युस्तत्र चोक्ता त्वग्रक्तं जाठरवह्निना ॥७९॥
पक्वाद्द्रवेऽन्नरसादेवं रक्तादिभिः परे ।
स्वस्वकोशाग्निना पक्वैर्जन्यन्ते धातवः क्रमात् ॥८०॥
3. Supportive tissues : 79-80
Serum¹, blood, flesh, fat, bone, marrow and semen are
the seven supportive tissues. Of these the serum and the
blood are produced from chyme² created by the aid of
4. Śleṣmadharā   ,,   ... Synovial tissues
5. Purīṣadharā   ,,   ... Separates the faecal refuse in the lower
            gut
6. Pittadharā    ,,   ... Holds the chyme derived from food
7. Śukradharā   ,,   ... Bears semen and extends throughout the
            body
The folds of skin and the membranes (kalā-s) spoken of above in
constitution are conceived on the analogy of pith, i. e., as the pith in
the wood is grown layer after layer varying in strength so are they
grown about each other. Another simile is also given, viz., as the layers
of cream are formed over milk heated on slow fire, so also the various
folds of skin along with membranes are formed out of seven supportive
tissues (dhātu-s) of the body which are detailed in the next verse.
The seven supportive tissues are spoken of as being sustained in-
between the various folds and layers of the seven skins and the seven
membranes (kalā-s). The first layer called māṁsadhārā, holds within
itself, flesh as it has already been told above. Now the author is
pointing out that veins, arteries, muscles and the channels (srota-s) are
all rooted in flesh as the lotus-stalk is rooted in the mire.
Srota-s are the canals in the body, nine in number such as the
ears, eyes, mouth, nostrils, anus and the urethra opening outwards.
Females have two more, viz., the two breasts and the canal or the
channel that carries the menstrual blood.
Thus the māṁsadhārā, i.e., the flesh-holding skin is the most impor-
tant of all and having described its function, the author merely hints at

1. Tvak is used in the technical sense of rasa (serum).
2. Chyme is the nutrient-solution made out of digested food and
   drink.

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Section 2 : The Genesis of the Human Embodiment          67

४. आशयाः (सप्त)

रक्तश्लेष्मामपित्तानां पक्वस्य मरुतस्तथा ।
मूत्रस्य चाशयाः सप्त क्रमादाशयसंज्ञकाः ॥८१॥
गर्भाशयो ऽष्टमः स्त्रीणां पित्तपक्वाशयान्तरे ।
gastric fire; while the other (elements) are produced from
blood, ripening by the internal heat of their respective
tissues³. (79-80)
4. The receptacles (āśaya-s) : 81-82b
There are seven¹ containers¹ called receptacles² for
blood, phlegm, undigested food, bile, digested food, bodily
wind and urine known by their respective names³. Women
the function of the other six folds that respectively hold or support the
rest of the six elements. In fact our author has synthesised the descrip-
tion of the skins and the membranes for the sake of brevity as it will
be clear from our exposition of the subject matter, vide comments on
verse Nos. 76-77 abc.
Then the author goes on to explain how the seven supportive
tissues are produced. He says, the skin and blood are produced directly
from the essence of food and drink digested through the gastric fire,
while the rest of them are produced from blood as they are ripened in
the heat of their respective tissues.
The seven receptacles (āśaya-s) are identified as under :

1. Raktāśaya    for blood     ... Spleen and liver
2. Śleṣmāśaya   ,, phlegm     ... Breast
3. Āmāśaya    ,, undigested food... Stomach
4. Pittāśaya    ,, bile      ... Gall bladder and pancreas
5. Pakvāśaya    ,, digested food   ... Intestines
6. Vātāśaya    ,, wind      ... Lungs and colon
7. Mūtrāśaya    ,, urine      ... Urinary bladder
8. Garbhāśaya   ,, embryo     .. Uterus
9. Internal heat of the tissues is the expression for kośāgni. Kośa
   is that which has a capacity to retain something other than
   itself
10. Cavities or viscera.
11. Āśaya-s.
12. Respective names of blood etc. to be attached to the word
    āśaya, e.g., raktāśaya, vātāśaya, etc.

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68 Treatment of Svara

5. हृदयस्थ चेतनस्थानत्वम्

प्रसन्नाभ्यां कफासृग्भ्यां हृदयं पङ्कजाकृति ॥८२॥
सुषिरं स्यादधोवक्त्रं यकृत्प्लीहान्तरस्थितम् ।
एतच्च चेतनस्थानं,
have the eighth, the womb in-between the receptacles for
bile and the digested food.⁴ (81-82b)
5. Heart as the seat of intelligence : 82c-83c
The heart is hollow and in the shape of an inverted
lotus situated in-between the liver and the spleen and is
developed from clear¹ blood and phlegm. This too is the
abode of consciousness. (82c-83b)
These receptacles function as the containers or the vessels. Seven
of these are common to males and females while women have one more,
viz., uterus placed in-between the gall bladder and the intestines.
That heart as an abode or the seat of consciousness in the body is
well recognised by some schools of thought of Indian philosophy. Even
the upaniṣads proclaim that the Puruṣa, i. e., the soul or the spirit resides
in the heart. But this can be a metaphorical expression.
The expression cetana-sthānam is difficult of being rendered into
English with its philosophical implications As it is, it means the abode
of sentience. 'K' has laboured hard to forbid the reader from interpre-
ting it as the abode of Jīvātman, i. e, the transmigratory soul, and he
therefore interprets the conjunctive ca (and) as indicative of other places
such as space etc. which also is considered to be the abode of Brahman,
the absolute Being. Perhaps he, being a vedāntin, identifies cetanā with
Brahman, and therefore feels that heart should not be considered as the
only abode of sentience. Therefore, he maintains that heart is the
abode of the manifestation of Brahman, the absolute Being. One can,
however, cut across the philosophical implications by taking into account
the next verse along with this one. If so read, it is obvious that the
word cetana of the text is not used here in the sense of caitanya, i. e., pure
intelligence, but has been used in the sense of consciousness. But this too
must be taken metaphorically for consciousness being intangible can hard-
ly be located anywhere in the body with justification. But nevertheless,
consciousness works through the brain, which is controlled by the heart.
4. Cf., Suśruta Śa. Sthā. 5. 7-8.

1. Prasanna means clear in the sense of clean and pure.

Page 69

Section 2 : The Genesis of the Human Embodiment 69

6. जीवस्य अवस्थात्रयम्

, तदस्मिंस्तमसा ऽऽवृते ॥८३॥
निमीलति स्वपत्यात्मा जागति विकसत्यपि ।
द्वेधा स्वप्नसुषुप्तिभ्यां स्वापो बाह्येन्द्रियाणि चेत् ॥८४॥
लीयन्ते हृदि जागति चित्तं स्वप्नस्तदोच्यते ।
मनश्चेल्लीयते प्राणे सुषुप्तिः स्यात्तदा ऽऽत्मनः ॥८५॥
स्वमपीतः परात्मानं स्वपत्यात्मेत्यतो मतः ।
6. The three states of consciousness: 83d-86b
That (intelligent principle) being enveloped by dark-
ness¹, it (the heart-lotus) closes (upon itself) and the ātman²
(the spirit) sleeps; it (ātman) awakens, while that (the
heart) opens up. (83d-84b)
It seems that the whole expression is metaphorical. Heart is the
centre of the physical body, and as such it is used as the symbol for the
centre of consciousness, which is the ego or the soul. Man, here, is
conceived to be the complex entity : spirit-soul-body. Spirit being the
divine element in man, the Ātman which is not different from Brahman,
the absolute; the soul is the jīvātman, the embodied self, subject to trans-
migration. The heart-lotus is the symbol of self-consciousness. There-
fore, when the spirit is clouded by inertia (tamas) the heart-lotus closes
its petals upon itself and the spirit, i.e., the intelligent principle ceases
to operate, and is thus said to be asleep. Conversely, when inertia is
dissipated, the spirit awakens into self-consciousness and the heart-lotus
is opened up.
'K' interprets this in terms of Vedānta (absolutistic). He explains
the phenomenon of sleep as explained in the text as follows: "The
intelligent principle being enshrouded by the darkness of beginningless
ignorance, when the heart-lotus closes, then the ātman, the soul (i e.,
the self-conscious being, the jīva) sleeps; and when that lotus opens up,
the jīva, the self-conscious being, awakens and feels 'I am'." It is
notable that in this verse 'K' interprets ātman as jīva.
After giving the above interpretation, he then gives the substance
in the following manner: "In the state of self-conscious existence due to

1. Inertia.
2. 'K' interprets it as jīva, here.

70 Treatment of Svara
Sleep is twofold, dreamful and dreamless : when the
external senses are withdrawn into the heart and the mind
remains awake, it is said to be dreamful; but, if the mind is
withdrawn unto prāṇa³ (the vital breath) then it (the sleep)
the beginningless ignorance with regard to the real nature of one's
being, the individual obtains in the conditions of the waking state, the
dreamful state and the dreamless sleep state under the respective names
of viśva, taijasa and prājña.
This elucidation, enlightening as it is, is technical as well. The
purport is that Life-essence or the absolute Being, in the state of
individuated being lives under the influence of beginningless ignorance
in the three conditions of consciousness technically called viśva, taijasa
and prājña, that correspond to the waking, the dreamful and the dream-
less sleeping states. Ignorance is nothing but the self-imposed limitation
of personality complex, and the three states roughly correspond to the
conscious, the subconscious and the unconscious mind of modern
psychology.
What is the distinction between the dreamful and the dreamless
sleep? Because, apart from the waking state of the consciousness, these
are the two other states. The author explains that in the dreamful
sleep, energy or attention is withdrawn only from the external sense, but
the mind keeps awake, a part of the brain is actively functioning, i.e.,
the thought process keeps on going resulting in dreams. Thus, in the
absence of the sense perception, the thoughts are the only objects of
consciousness, and the distinction between the ideal and the actual form
of objects is lost to it. That is why dreams are as real in the dreamful
state as the physical world is during the waking state, and therefore one
cannot be said to be more real than the other with reference to its
consciousness.
The dreamless sleep is caused by the mind being dissolved, i.e.,
withdrawn, unto prāṇa (vital breath). One can quite understand that
in the deep sleep the mind is withdrawn, but that it is withdrawn unto
prāṇa is a paradox. The Vedānta speaks of five vestures, viz., the physi-
cal (annamayakośa), vital (prāṇamayakośa), mental (manomayakośa), psychic
(vijñānamayakośa) and blissful (ānandamayakośa). In this scheme the
mind which pertains to the mental vesture is subtler than prāṇa (vital
breath). Therefore, it is not intelligible how a subtler entity can be
dissolved in a grosser one, for usually the case is contrary.
3. It is temporarily dissolved in prāṇa which is not the physical
breath only.

Section 2 : The Genesis of the Human Embodiment 71
7. नव स्रोतांसि
श्रवणे नयने नासे वदनं गुदशेफसी ॥८६॥
becomes dreamless or the deep sleep state of the individuated
being⁴. (84c-85)
That the ātman⁵ sleeps, is so believed for it dissolves
itself⁶ unto Parātman⁷. (86ab)
7. The nine canals (srota-s) : 86c-87
The embodied human beings are provided with nine
canals (srota-s) for the elimination of bodily impurities, viz.,
The statement of the author can possibly be understood in the
sense that even while the mind is not functioning in deep sleep, the
vital breath does function, and therefore the mind can be said to dissolve
in it. Or, alternatively, the dissolution of the mind may be understood
in the restricted sense of self-consciousness only, which is related to
sense perception and body consciousness, which may not be very
satisfactory.
The phenomenon of sleep is elucidated in a few words here on the
basis of semantics. The Sanskrit expression for, 'the principle of intelli-
gence sleeps', is 'svapiti'. The author raises the question as to why the
ātman is said to be sleeping, and he answers—"svamapītaḥ parātmānam",
i. e., because it dissolves itself, discards its self imposed limitations and
thereby merges into the supreme Being; and this he does by explaining
the meaning of the word 'svapiti', semantically.
Apart from the semantics, the idea expressed is very simple.
Ātman freed from the limitations of Jīvatva becomes one with the
Paramātman; in other words, the spirit freed from the limitations of self-
consciousness is united with the supreme Deity; and this process exhi-
bits itself, in the phenomenon of sleep. This however, signifies a
temporary release.
4. Self-conscious living organism, i.e., jīva.
5. The principle of intelligence involved in a self-conscious
being.
6. Actually what is dissolved is the limitation caused by self-
consciousness.
7. The supreme Deity, the absolute Being.

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72 Treatment of Svara
बहिर्मलवहानि स्युनंव स्रोतांसि देहिनाम् ।
स्त्रीणां त्रीण्यधिकानि स्युः स्तनयोर्द्वे भगे ऽसृजः ॥८७॥
8. जालानि, कूर्चाः, मांसरज्जवः, सीवन्यश्च
अस्थिस्नायुसिरामांसस्थानि जालानि षोडश ।
षट् कूर्चाः करयोरङ्घ्योः कन्धरायां च मेहने ॥८८॥
पार्श्वयोः पृष्ठवंशस्य चतस्रो मांसरज्जवः ।
सीवन्यः पञ्च शिरसि द्वे जिह्वालिङ्गयोर्मते ॥८९॥
ears, eyes, nostrils, mouth, anus and urethra; but the females
have three more; two breasts (milk channels) and the one
that carries off the menstrual discharge.
8. Plexuses, clusters, fleshy bands and sutures : 88-89
There are in all sixteen plexuses¹ situated around
bones, ligaments, veins² and flesh; six clusters³—two in the
hands, two in feet and one each in the neck and penis; four
fleshy bands⁴ on the two sides of the backbone; five sutures⁵
in the head, one in the tongue and one in the genitals.
(88-89)
Suśruta speaks of four kinds of plexuses, i. e. jāla-s, viz. muscular,
vascular, ligamentous and bony. One each of the four kinds is found
about each of the wrists and the ankles. All the four kinds of plexuses
intermingle and cross one another to form a network. The word jāla
literally means a network and the whole body is a network of plexuses
as it were (cf., Śā. Sthā. 5.11).

1. Jāla-s : cf. Suśruta Śā. Sthā. 5.11.
2. Sirā of the text here means any tubular vessel such as vein,
   artery, nerve, etc.
3. Kūrca (lit. a brush), the clusters or groups may be made up of
   muscles, bones, vessels and ligamentous structure (cf. K. K.
   Bhishagratna, p. 162).
4. Māṁsarajju are muscular cords originating from either side
   of the spinal column. These are identified by Ghanekar (cf.
   Vol. 2, p 145) with Longissimus, Spinalis and Ilio-costalis.
5. Bhishagratna defines sīvanī as the central tendinous band which
   looks like a structure from which the muscles on the either side
   arise. Ghanekar names the sutures as, metopic suture, coronal
   suture, lambdoid suture, sagittal suture, squamosal suture and
   anococcygeal raphe.

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Section 2 : The Genesis of the Human Embodiment 73
9. अस्थीनि, तेषां सङ्ख्या भेदाश्च
चतुर्दशाष्टादश वा संमता अस्थिराशयः ।
अस्थ्नां शरीरे संख्या स्यात्षष्टियुक्तं शतत्रयम् ॥९०॥
वलयानि कपालानि रुचकास्तरुणानि च ।
नलकानीति तान्याहुः पञ्चधा ऽस्थीनि सूरयः ॥९१॥
त्रीण्येवास्थिशतान्यत्र धन्वन्तरिरभाषत ।
9. Bones, their number and types : 90-92b
The group-units¹ of bones are believed to be fourteen
or eighteen. The total number of bones in the body is three
hundred and sixty. (90)
The sages have classified the bones into five types, viz.,
valaya,² kapāla³, rucaka⁴, taruṇa⁵ and nalaka⁶. (91)
According to āyurveda the total number of bones in the body is
three hundred and sixty; but according to the works of surgery, i. e.
Suśruta etc. there are only three hundred bones in the whole body (cf.
Suśruta Śā. Sthā. 5.17, where it is said that, "One hundred and twenty
bones are to be found in the four extremities, one hundred and seventeen
in pelvis, sides, back, chest and abdominal region; and sixty-three are
located in the neck and the regions above that.").
Suśruta mentions only fourteen group-units, i. e , the collections
of bones which are found in the two ankles, the two knees and the two
groins, the two wrists, two elbows, two axillas, one in cranium and the
other in the sacral region.

1. Saṅghāta is a collection with integrity, i. e., a group working
   as a unit.
2. Valaya type includes bones found in the palm, foot, sides, back,
   chest and the abdominal region.
3. Kapāla type includes the bones situated in the knee joints,
   shoulders, hips, cheeks, palate, temples and the cranium.
4. Teeth form the rucaka type.
5. Taruṇa type includes the bones in the nose, ears, throat and
   the socket of the eyes.
6. Nalaka type of bones, as their name implies, are all the remain-
   ing ones of the cylindrical shape.
   cf. Suśruta Śā. Sthā. 5.21 and Bhishagratna, pp. 165, 166
   for further details.

Page 74

74 Treatment of Svara
10. अस्थिसन्धयः, तेषां सङ्ख्या भेदाश्च
द्वे शते त्वस्थिसन्धीनां स्यातामत्र दशोत्तरे ॥९२॥
कोरकाः प्रतरास्तुन्नाः सीवन्यः स्युरुलूखलाः ।
सामुद्गा मण्डलाः शङ्खावर्ता वायसतुण्डकाः ॥९३॥
इत्यष्टधा समुद्दिष्टा मुनीन्द्रैरस्थिसन्धयः ।
Dhanvantari,⁷ however, has spoken of only three hundred bones. (92b)
10. Bone joints, their number and types : 92c-94b
As pointed out by the sages, the joints are two hundred and ten in number, classified into eight types, viz. koraka¹,
The other four group units of bones are—one above the sacrum, one above the chest, one at the junction of the thorax and abdomen, and one at the acromial end of the scapula (cf. Suśruta Śā. Sthā. 5.15.16. Also see p. 163 Bhishagratna). It is notable that Suśruta concedes that other authorities count four more saṅghāta-s.
Obviously the joints enumerated here refer to the joints of the bones. These are divided into two classes by the modern medical science, viz., immovable, i.e., synarthrosis and movable, i.e., diarthrosis. The names of the various types such as kora etc. are indicative of the shapes they resemble, and their respective significations are elucidated in the notes. The particular joints of the body covered under each type are as under :

1. Koraka—joints in the fingers, wrists, ankles, knees and elbows.
2. Pratara—joints in the neck and the spinal columns.
3. Tunna-sīvanī—joints found in the kapāla bones of pelvis and the forehead.
4. Ulūkhala or Udūkhala—joints in the axilla (i.e. the shoulder joint, in the teeth and in the hips).
5. Sāmudga—joints in the region of the anus, vagina, shoulders and hips.
6. Maṇḍala—joints around the heart, throat, eyes and kloma.
7. Śaṅkhāvarta—joints in the bones of the ears and nostrils.
8. Vāyasatuṇḍa—joints on either side of the cheek bones.
9. An ancient authority of Indian medical science.
10. Koraka, lit. means hinged or lap-shaped.

Page 75

Section 2 : The Genesis of the Human Embodiment 75
11. अन्यसन्धीनां संख्या
पेशीस्नायुसिरासन्धिसहस्रद्वितयं मतम् ॥९४॥
12. स्नायवः
नव स्नायुशतानि स्युश्चतुर्धा स्नायवो मताः ।
प्रतानवत्यः सुषिराः कण्डराः पृथुलास्तथा ॥९५॥
pratara², tunna-sīvanī³, ulūkhala⁴, sāmudga⁵, maṇḍala⁶, śaṅkhāvarta⁷ and vāyasatuṇḍaka⁸. (92c-94b)
11. The number of other joints : 94cd
The joints of muscles, sinews and veins are considered to be two thousand. (94cd)
12. Ligaments¹ : 95-96
There are nine hundred ligaments² classified into four
(cf. Suśruta Śā. Sthā. 5. 28-32, Bhishagratna, p 167, Vol. II and Ghanekar, p. 168, Vol. II.)
The eight types of the joints have been classified by Ghanekar in consonance with the modern medicine as under :
Kora............... Pivot
Saddle
Cala, i. e.         Condyled    Diarthrosis
movable         Hinge
Vāyasatuṇḍa......... Arthrodia
Pratara............ Enarthrosis
Ulūkhala or
Acala i. e , Udūkhala........... Gomphoses
immovable                 Synarthrosis
Tunna-sīvanī   Sutures
Sāmudga............. Amphiarthroses
2. Pratara, lit. means a raft.
3. Tunna-sīvanī means seam-like or dove-tailed.
4. Ulūkhala suggests the shape of ball and socket.
5. Samudga is like the back of the palm.
6. Maṇḍala, lit means a circle or circular.
7. Śaṅkhāvarta indicates the involutions of a conch-shell.
8. Vāyasatuṇḍa means the crow-back.
1, 2. Snāyu is roughly translated as ligament in this context.

76 Treatment of Svara
बन्धनेर्बहुभिर्बद्धा भूरिभारक्षमा भवेत् ।
नौरम्भसि यथा स्नायुशतबद्धा तनुस्तथा ॥९६॥
groups, viz., pratānavatī³ suṣirā⁴ kaṇḍarā⁵ and pṛthulā.⁶ Just
as (the planks of) a boat being tied together by many faste-
nings become strong enough to bear a huge burden (floating)
on water, so also (the joints of) the body being fastened by
the ligaments (becomes strong). (95-96)
The four groups of the snāyu-s correspond to ligaments, sphincter
muscles or valvulor bands of muscles, tendon, and flattened or ribbon-
shaped tendons or aponeuroses as stated by Ghanekar (Vol. II, pp. 158-
159) and Suśruta (Śā. Sthā. 5.38-40).
In Āyurveda the word snāyu also means a muscle, obviously the
number 900 includes ligaments, tendons and aponeuroses along with
some of the muscles. The word generally means fibrous tissue. So
the word snāyu has only loosely been translated as ligament. The four
types of ligaments are elucidated as under :

1. Pratānavatī type : The ligaments of the four extremities and
   their joints.
2. Suṣirā ,, The ligaments of stomach, intestines and the
   bladder.
3. Kaṇḍarā or ,, All the large ligaments.
   Vṛttā
4. Pṛthulā ,, The ligaments of the chest, back, sides and
   head.
   The function of the ligaments is explained by the analogy of a
   boat. The many planks by themselves cannot serve the purpose of
   a raft, but when they are joined together and tied to form a boat they
   become strong enough to carry a certain load across a river; similarly,
   the various parts of the body when fastened together by the ligaments
   render the body strong and movable. Such is the importance of the
   ligaments (cf. Bhishagratna, pp. 168, 169 and Suśruta Śā. Sthā. 5.30-36).
5. Pratānavatī lit. means ramifying or branching.
6. Suṣirā lit. means hollow.
7. Kaṇḍarā lit. means a cave and is suggestive of a cylindrical
   form; however the other name for it, viz., vṛttā implies a
   round or a ring shape.
8. Pṛthulā is derived from pṛthu which literally means thick or
   broad.
   Section 2 : The Genesis of the Human Body
9. पेश्यः
   पञ्च पेशीशतान्याहुः शरीरस्थानि सूरयः ।
   अधिका विंशतिः स्त्रीणां तत्र स्युः स्तनयोर्दश ॥९७॥
   यौवने ताः प्रवर्धन्ते दश योनौ तु तत्र च ।
   द्वे अन्तः प्रसृते बाह्ये द्वे तिस्रो गर्भमार्गगाः ॥९८॥
   शङ्खनाभ्याकृतिर्योनिस्त्र्यावर्ता ऽत्र तृतीयेके ।
   आवर्ते गर्भशय्या ऽस्ति पित्तपक्वाशयान्तरे ॥९९॥
   रोहिताभिधमत्स्यस्य सदृशी तत्र पेशिका ।

• शुक्रार्तवप्रवेशिन्यस्तिस्रः प्रच्छादिका मताः ॥१००॥

13. Muscles: 97-100
    The sages speak of five hundred muscles in the body, —
    while there are twenty more in case of women, i.e., ten in
    the two breasts that grow in youth and ten of the vagina,
    two spreading outwards¹, two inside it and three in the
    vaginal canal. (97-98)
    The vaginal canal is in the shape of a conch-shell with
    three involuted turns², at the last of which lies the foetal
    Five hundred muscles in the body along with twenty extra of
    women make five hundred and twenty which may be compared to five
    hundred and nineteen of the modern medical science. Regarding the
    twenty extra muscles of women, Bhishagratna writes on Suśruta (Śā.
    Sthā. 5. 42-43) : "Females have twenty extra muscles; ten muscles are to
    be found about the two breasts, five in each, which attain their full growth
    during puberty; four muscles are present about the parturient passage;
    and of these (four) two are about the external and two in the internal
    orifices (of the vagina), three about the region of the OS, and three about
    the passages of the ovum and the sperm." This makes the situation clear.
    The last three of these are mentioned in the next two verses.
    The uterus is like a muscle resembling rohita fish in shape. Suśruta
    (Śā. Sthā. 5. 56) says that uterus resembles the mouth of the rohita fish.
    It seems that our author too has adopted this idea from Suśruta and if
    so, then 'matsyasya' of the text may better be read as matsyāsya, signify-
    ing, not "of the resemblance of" but, "resembling the mouth of" the
14. These two constitute the sphincter vagina (cf. Ghanekar on
    Suśruta Śā. Sthā. 5 55, 56).
15. Āvarta of the text literally means a whirlpool.

• Ad. ed. reads शुक्ला०

78 Treatment of Svara
14. सिराधमनीनां सङ्ख्या
सिराधमनीनां तु लक्षाणि नवविंशतिः ।
सार्धानि स्युनंवशती षट्पञ्चाशद्युता तथा ॥१०१॥
bed³ resembling the fish called rohita⁴ in-between the gall-
bladder and the intestines. Three⁵ (muscles) are known as
the coverings (of the uterus) serving for the entrance of the
ovum and the sperm. (99-100).
14. The number of arteries and veins : 1 1
The number of arteries and veins (in the body) is 29,
50, 956. (101)
rohita fish. The mouth of the rohita fish is said to be narrow at the
mouth and expanded at the end.
The description of the vaginal canal is compared by Ghanekar
with the account given in Gray's anatomy "The vaginal canal like the
shape of a conch shell is constricted at its commencement, dilated in
the middle and narrowed near its uterine extremity (Ghanekar, Vol. II,
p. 164 commenting on Suśruta 5.55-56).
He further says that there is nothing like the whirlpools in the
constitution of the vaginal canal but its inner layer of skin is marked
with ridges.
The word sirā denotes veins, nerves, arteries and lymphatic vessels.
Our author however is dealing with the arteries separately in the subse-
quent few verses. Suśruta (Śā. Sthā. 7.2) straightaway speaks of seven
hundred sirā-s, therefore the ten primal sirā-s are peculiar to our author
who subsequently mentions that these ten branch off into seven
hundred. Suśruta who also speaks of dhamanī-s, i. e., arteries later,
describes forty principal sirā-s of four types viz., ten vāyu (wind)-carry-
ing, ten pitta (bile)-carrying, ten conveying kabha (phlegm) and ten
blood-carrying, which are respectively identified by Bhishagratna
(Vol. II, p. 192) as nerves, veins, lymphatic vessels and arteries. Some
people, however, interpret sirā-s for veins and dhamanī-s for arteries. But,
one cannot really make such a sharp distinction, for the two terms are
sometimes used indiscriminately.
3. Garbhāśaya, according to Ghanekar, also means uterus, but
here it is the foetal cavity that is indicated.
4. Matsya-sya of the text may be read as matsyāsya-sadṛśī in view
of the above comments.
5. These are the three remaining out of the ten spoken of above
(Verse 97-98 ante).
Section 1 ...
15. मूलसिराः, भिन्नसिराश्च
दश मूलसिरा ओजोवाहिन्यो हृदयाश्रयाः ।
द्वयङ्गुलं चाङ्गुलदलं यवं यवदलं तथा ॥१०२॥
गत्वा द्रुमदलस्येव सीवन्यः प्रतता यदा ।
भिद्यन्ते तास्तदा सप्त शतानि परिसंख्यया ॥१०३॥
तासु जिह्वास्थिते द्वे द्वे वाग्रसज्ञानकारणे ।
घ्राणे गन्धवहे द्वे द्वे मेषोन्मेषकृतौ दृशोः ॥१०४॥
श्रोत्रयोः शब्दवाहिन्यौ तासु द्वे शार्ङ्गिणोदिते ।
15. The number of major and minor vessels of vital essence:
102-105b
There are ten primal (blood-vessels) carrying the vital
essence abiding in the heart. (102 ab)
Spaced from two fingers¹ and a half to a barley² corn
and a half, when the capillaries spread to branch off like the
leaf-veins, then they number seven hundred. (102c-103)
Of these,³ two veins that cause speech and two causing
the perception of taste are located in the tongue; two in the
nose for the perception of smell and two in the eyes causing
the winking (of eyelids); and two pertain to the ears, carry-
ing sound (waves) as declared by Dhanvantari⁴. (104-105b)
The ten primal-tubular vessels springing from the heart are
interspaced at the length of two fingers and a half, to begin with; and
gradually they branch off into narrower and finer tubular veins etc.,
spaced at the length of a barley and a half. Thus finally the sirā-s are
counted to be seven hundred in all as mentioned by Suśruta, according
to whom they spring from the navel region.

1. Aṅgula is equal in length to eight barley corns. Twelve
   aṅgula-s make a vitasti (a span) and twenty-four aṅgula-s make
   for a hasta (a cubit).
2. A measure equal to one-sixth or one-eighth of aṅgula (i. e , the
   finger breadth).
3. Perhaps, of the ten primal ones.
4. The divine physician considered to be the father of Indian
   medicine.

80 Treatment of Svara
16. रसवाहिन्यो धमन्यः
धमन्यो रसवाहिन्यश्चतुर्विंशतिरीरिताः ॥१०५॥
कुल्याभिरिव केदारास्ताभिर्देहो ऽभिवर्धते ।
एताः प्रतिष्ठिता नाभ्यां चक्रनाभावरा इव ॥१०६॥
ऊर्ध्वं दश दशाधस्ताच्चतस्रस्तिर्यगायताः ।
ऊर्ध्वगा हृदयं प्राप्ताः प्रतायन्ते पृथक्त्रिधा ॥१०७॥
वातं पित्तं कफं रक्तं रसं द्वे द्वे विमुञ्चतः ।
शब्दं रूपं रसं गन्धं द्वे द्वे तत्रावगच्छतः ॥१०८॥
द्वे द्वे च भाषणं घोषं स्वापं बोधं च रोदनम् ।
कुर्वति द्वे नरे शुक्लं स्तन्यं तु स्रवतः स्त्रियाम् ॥१०९॥
अधोगता अपि त्रेधा पृथक्पक्वाशयस्थिताः ।
प्रवर्तयन्ति तत्राद्या दश वातादि पूर्ववत् ॥११०॥
अन्नं भुक्तं धमन्यौ द्वे वहतो ऽम्बुसमाश्रयात् ।
तोयं मूत्रं बलं द्वे द्वे नारीणामातवं त्विमे ॥१११॥
विमुञ्चतो द्वे स्त्रोतांसि द्वे स्थूलान्त्रान्विते शकृत् ।
स्वेदं समर्पयन्त्यष्टौ,
तिरश्च्यो बहुधा मताः ॥११२॥
रोमकूपेषु संस्थासां मुखानि स्वेदमुक्तये ।
प्रवेशयन्ति चाम्यङ्गलेपादिप्रभवान्रसान् ॥११३॥
16. The arteries carrying lymph-chyle (rasa) : 105c-113
The arteries carrying lymph-chyle (rasa) are known to
be twentyfour and like a field nourished by channels of
water, the body (fed by them) also grows. (105c-106b)
These (arteries) are so rooted around the umbilicus¹
as the spokes fitted into the hub of a wheel. (106cd)
Suśruta (Śā. Sthā. 91.92) refers to several authorities who empha-
size that no arbitrary distinctions should be made between sirā-s (veins),

1. This refers to the state of embryonic body during the period
   of gestation, since the allantoic arteries and the umbilical
   veins subserve the purposes of nutrition, excretion etc. reflect-
   ing the rudimentary vascular system. After the birth, the
   Section 2 : The Genesis of the Human Embodiment ...
   (Of these) ten proceed upwards, ten downwards and
   laterally. The upward coursing (arteries) reaching the heart
   ramify into three (branches) each.² (Of these) two each
   respectively conduct wind, bile, phlegm, blood and lymph-
   cycle (rasa); two each respectively perceive the sensations
   of sound, form, taste and smell, two each respectively cause
   the activity of speech, hearing, sleep, awakening and crying;
   and two go to produce semen in men and milk in women
   (107-109).
   The down-coursing arteries³ are also threefold and
   separately function in and around the intestines.⁴ The first
   ten function with respect to wind etc. on the above lines⁵,
   two carry digested food on liquid base, two each respectively
   release water⁶, urine, semen or the ovarian discharge of
   women, two are channels⁷ (srota-s) while two others attached
   dhamanī-s (arteriers) and srota-s (channels) since these are all modifica-
   tions of the original sirā-s (tubular vessels). But, however, he does not
   agree with this opinion, holding that these different terms denote diffe-
   rent functions performed by the sirā-s. However, he too admits that
   signification.
   The up-coursing thirty dhamanī-s perform the function of preserving
   the integrity of the organs of the upper portion of the body, i. e., above
   the umbilicus, such as stomach, the sides and the back of the chest, the
   neck, shoulders and the arms (cf. Bhishagratna, Vol. II, p. 210 on
   Suśruta Śā. Sthā. 9.4).
   The blood vessels (dhamanī-s) sustain and maintain the integrity of
   the lower body, i.e., such parts as the intestines, the waist, the genera-
   tive organs, the anus and the bladder.
   arteries are connected to the heart (cf. Ghanekar, Vol. II. 215
   and Bhishagratna, Vol. II, p. 209).
2. When each of the ten up-coursing arteries ramify into three,
   they make thirty in all.
3. Again the word artery is a loose translation of sirā which
   generally means a blood vessel.
4. Pakvāśaya of the text obviously refers to the small intestines.
5. That is, two serve to carry flatus (wind), two carry bile, two
   phlegm, two blood and two lymph-chyle.
6. Toya going into the bladder becomes urine.
7. These two channels are not clearly related to any function.
   Bhishagratna, relates them to the monthly course of women
   (cf. Vol. II, p. 211 on Suśruta Śā. Sthā. 9.6).
   6

82 Treatment of Svara
17. मर्मस्थानानि
जीवस्थानानि मर्माणि शतं सप्तोत्तरं विदुः ।
18. रोमाणि, श्मश्रु केशाश्च
सार्धकोटित्रयं रोम्णां श्मश्रुकेशास्त्रिलक्षकाः ॥११४॥
स्रोतःसिराश्मश्रुकेशैः सह रोम्णां तु कोटयः ।
चतुःपञ्चाशदाख्याताः सप्तषष्ट्या च सार्धया ॥११५॥
लक्षाणां संहितानां,
to the large intestines discharge the faecal matter. Eight (of
the arteries) exude⁸ perspiration. (110-112c)
The lateral-coursing vessels (arteries) are considered to
be countless. Their external orifices open into the pores of
the skin⁹ for exuding perspiration, and also through them
are entered soothing nutrients, the effects of anointment and
unguents. (113d-113)
17. The vital parts (marmasthāna-s). (114ab)
The vital parts¹ constituting the life spots (of human
organism) are known to be one hundred and seven. (114ab)
18. Hair on the body, beard and the head : 114c-116a
The hair on the body are 3,50,00,000; the hair of the
beard and the head are 3,00,000. The combined total
Compare this with Suśruta (Śā. Sthā. 9.8) who speaks of four
lateral-coursing dhamanī-s ramifying into thousands. The dhamanī-s
are porous by themselves and they transport lymph-chyle through their
pores to the entire body (cf. Suśruta Śā. Sthā. 9.9).
8. According to Suśruta (as quoted above) these eight convey
the perspiration to lateral-coursing veins.
9 Romakūpa lit. means the root(s) of the hair on the body, i.e.,
the pores into which the hair are rooted.

1. Marma is defined 'mārayantīti marmāṇi' (Ḍalhaṇa), i.e. ‘Those
   parts that (tend to) cause death; in other words, those vital
   parts which when injured cause the collapse of the entire
   organism ’ The concept of marma is unique to Āyurveda. In fact
   there are many such concepts that can hardly be rendered into
   English in terms of modern anatomy.
   Section 2 . पिण्डोत्पत्ति...
2. देहस्थरसानां मानम्
   जलादेरधुनोच्यते ।
   दशाञ्जलि जलं ज्ञेयं रसस्याञ्जलयो नव ॥११६॥
   रक्तस्याष्टौ पुरीषस्य सप्त स्युः श्लेष्मणस्तु षट् ।
   पित्तस्य पञ्च चत्वारो मूत्रस्याञ्जलयस्त्रयः ॥११७॥
   वसाया मेदसो द्वौ तु मज्ज एको ऽञ्जलिर्मतः ।
   अर्धाञ्जलिः शिरोमज्जा श्लेष्मसरो बलं तथा ॥११८॥
   number of the channels, veins, hair of the beard, on the
   head and on the body is 54,67,50,000. (114c-116a)
3. The measure of fluids in the human body : 116b-118
   Now we are to describe (the measure of) the acqueous
   element¹ (of the body). Ten añjali-s² of water, nine of
   lymph-chyle, eight of blood, seven of faecal matter, six of
   phlegm (or mucus), five of bile, four of urine, three of muscle
   fat, two of fat, one of bone marrow, half an añjali each of
   head marrow³, colloidal vital⁴ essence and seminal fluid.
   (116b-119)
   Srota-s ordinarily signify tubular structures in the body such as
   ducts, blood vessels and capillaries. This word illustrates another such
   concept which does not easily lend itself to be translated precisely.
   Our author does not write much on the marma-s and the srota-s, and
   therefore, the temptation to give detailed information on these topics on
   the basis of Suśruta is well restrained.
4. The acqueous element is found (i) associated with faecal matter,
   (ii) in the outer skin, (iii) below the skin and (iv) exuding
   from hair follicles, viz., perspiration.
5. Measure equal to the cavity formed by joining one's two hands
   in a cup-like fashion.
6. Śiromajjā of the text. Cf. Caraka Śā. Sthā. 7.15, who identifies
   it with brain (mastiṣka).
7. Śleṣmasāra of the text.

84 Treatment of Svara
20. उपसंहारः
इति प्रत्यङ्गसंक्षेपो विस्तरस्त्विह तत्त्वतः ।
अस्मद्विरचिते ऽध्यात्मविवेके वीक्ष्यतां बुधैः ॥११९॥
20. Concluding remarks: 119
Such has been the brief treatment of the sub-organs.
The enlightened ones interested in a detailed study may refer
to our work entitled "Adhyātma-viveka". (119)
As it has been stated earlier, Śārṅgadeva was himself a qualified
doctor and wrote another work referred to above on anatomy and
medicine. But this book is probably not available today. Here he
completes his treatment of human embodiment.
It has been noted (vide our comments on 1 ante) that Śāradā-
tanaya, a contemporary of our author has quite independently and
very briefly dealt with human embodiment in the context of geya-
samutpatti (the creation of music). It will be interesting to take a
comparative view of the manner of their treatment of the subject and
to discover the difference in the point of their emphasis.
Śāradātanaya deals with the following topics in his exposition of
geya-samutpatti which obviously determines his approach and relative
emphasis :
"Announcement for expounding geya, music—the thirtysix ele-
ments of creation—the creation—the entry of the knowing self into the
womb—the genesis of human embodiment—description of the body
produced from the womb, classification of prāṇa-s, their place and
function—the ten gross nāḍī-s of the heart—their bifurcation into 700
nāḍīs and so on." (cf. Bhāvaprakāśanam, pp. 180-184-Baroda Ed.)
A similar number of subjects related to human body is dealt with
in conjunction with the production of sound. A list of these subjects
will be given in Section three (8c-9), although much of what is said by
him is also relevant to the next topic of this Section, viz., "Genesis-The
Psycho-physical Viewpoint", but all the same he does not explicitly deal
with the psycho-physical centres of the body.
Section 2: The Genesis of the Human Embodiment
घ. हठयोगानुसारि निरूपणम्
(i) दशचक्राणि

1. आधार-चक्रं कुण्डलिनी च
   गुदलिङ्गान्तरे चक्रमाधाराख्यं चतुर्दलम् ।
   परमः सहजस्तद्वदानन्दो वीरपूर्वकः ॥१२०॥
   योगानन्दश्च तत्र स्यादेशानादिवले फलम् ।
   अस्ति कुण्डलिनी ब्रह्मशक्तिराधारपङ्कजे ॥१२१॥
   आब्रह्मरन्ध्रमुजुतां नीतेयममृतप्रदा ।
   D. Genesis: The psychophysical viewpoint.
   (i) Ten cakra-s (psychophysical centres): 120-145b
2. Ādhāra-cakra and kuṇḍalinī : 120-122b
   Situated in-between¹ the anus and the genitals is the
   basic psychic centre called the 'foundational cycle' (ādhāra-
   cakra), a four-petalled lotus as it were. The petals named
   Six psycho-physical centres are conceived in the astral body of
   man by certain schools of Yoga, specially, the kuṇḍalinī-yoga, the mantra-
   yoga, the rāja-yoga, etc. These function as the centres of consciousness
   at various planes and concentration and control of one or many of these
   centres bestows enormous psychic and occult powers. However, the aim
   of yoga is to train the mind to concentrate upon and penetrate through
   all these six psycho-physical centres and thereby to attain complete
   mastery over the physical and the astral body and freedom from the
   limitations of mind and matter.
   The first centre spoken of in this verse is named mūlādhāra, which
   literally means the basic support, the foundation. Here at this centre
   the kinetic energy is said to be asleep in a static mood and it can be
   aroused through meditation. The four-petalled lotus spoken of in the
   text is a symbolic expression used as an aid to meditation on the centre,
   when the slumbering energy is awakened, it rushes through the spinal
   cord to the next higher centre at a terrific speed, and the aspirant finds
3. Corresponding to the sacrococcygeal plexus.

86 Treatment of Svara
īśāna etc.², are invested with the fruits of supreme bliss,
spontaneous happiness, heroic joy, and the divine unity
respectively. (120-121)
In the centre of the foundational cycle³ lies the crea-
tive⁴ power of the supreme Being⁵ called kuṇḍalinī⁶, which
himself uplifted to a different plane of consciousness with a different
perception and value judgement.
Here the value of concentrating separately, i. e., individually upon
the four respective petals of the symbolic lotus is expressed in different
kinds of bliss. This concept seems to be peculiar to Saṅgītaratnākara and
'K' suggests that it relates to the position of the embodied consciousness
(the transmigratory soul) in this cakra at the time of birth. This will be
elucidated later (vide comments on .40-141b). It is not possible, nor
perhaps advisable to elucidate the whole symbolism of the kuṇḍalinī-yoga
here but the underlying idea can be summarised in the following way :
Letters of alphabet (i. e. Devanāgarī script in this case) are inscri-
bed on the petals of the lotuses of the various centres. The letters so
assigned represent symbolically the particular mantra and the presiding
deity of that mantra, and thereby are the potential sources of the power
inherent in those deities. These powers can be invoked by meditation.
In this general background, it may now be noted that the four petals of
the foundational cycle have the letters va, śa, ṣa and sa assigned to them.
Furthermore there are great many details regarding the colour, the
predominant element etc. of the various cycles with which we need not
concern ourselves here, except in a general way.
2. The names of the other three petals are āgneya, nairṛta and
vāyavya. In this respect K. R. informs as under:
"From the front clock-wise are the four points, namely
east, south, west and north, and four intermediate points,
namely, south-east, south-west, north-west, and north-east. North
east is īśāna (the position presided by Śiva). The other three
points in order of the fruits described are south-east, south-
west and north-west."
3. The ādhāra paṅkaja of the text.
4. Brahma-śakti of the text.
5. Brahman of the text.
6. Kuṇḍalinī literally means coiled up, curved, zig-zag like a
serpent; that is perhaps why Sir John Woodroffe called it the
serpent Power Kumaraswmiji of Tapovana, Dharwar, des-
cribes kuṇḍalinī in the following words: "Kuṇḍalinī is the
residual power, the power left over after the production of
the body when it coils itself around the svayambhū liṅga that
is, the conus medullaries" (cf. Chakra Vol. III, 1971, p. 112).
Section 2 : ...
2. स्वाधिष्ठान-चक्रम्
स्वाधिष्ठानं लिङ्गमूले षट्पत्रं चक्रमन्य च ॥१२२॥
पूर्वाद्विषु दलेष्वाहुः फलान्येतान्यनुक्रमात् ।
प्रश्रयः क्रूरता गर्वनाशो मूर्च्छा ततः परम् ॥१२३॥
अवज्ञा स्यादविश्वासः कामशक्तेरिदं गृहम् ।
in the event of being unfolded⁷ bestows immortality.⁸ (121c-
122b)
2. Svādhiṣṭhāna-cakra : 122c-121b
Situated at the root of the genitals is the six-petalled
lotus, the psycho-physical centre called 'self-abiding cycle'
The creative power of the supreme Being, of Brahman, the kinetic
energy, the śakti of Śiva and the māyā of Brahman, the power of creating
appearances, is stationed at the root of the spinal column. Ordinarily
this energy lies curved into a coil (i. e., three rounds and a half) and
that is why it is called kuṇḍalinī. But by concentration and meditation
its coils are unfolded and in that event it rushes up the spinal cord to
the upper cerebrum and reaches the mystic cerebral aperture (brahma-
randhra) and this results in enlightenment, an experience of timeless
being which is immortality.
Though it may be a matter of greater detail, yet in the context
of this verse it may be pointed out that according to the Ṣaṭcakra-
nirūpaṇa the foundational cycle is the place where the female principle
represented by a triangle, the yoni known as traipura is located, and in
this triangle is set the male principle represented by the svayambhū (lit.
self-born) liṅga. Kuṇḍalinī which is the creative power of the absolute
Brahman or the energy aspect of non-relational-reality, lies coiled over
the svayambhū Śiva-liṅga (referred to above) covering the entrance to the
suṣumṇā-nāḍī with her head. It is this entrance which is technically
known as Brahmadvāra (lit. the doorway to the absolute).
The word svādhiṣṭhāna (etymologically analysed as sva+adhi+
sthāna, i. e., one's own seat) is variously interpreted. Some identify sva
7. Literally, 'straightened' or 'uncoiled'.
8. Literally, 'ambrosia'.

Left Page (p. 88)

88 Treatment of Svara
(svādhiṣṭhāna-cakra).¹ The consequent fruits² of (concentration
on) the eastern and the other petals are respectively said to
be courtesy³, cruelty, freedom from pride⁴, stupor, disrespect
and distrust. This is the seat of passion.⁵ (122c-124b)
with the Śivaliṅga, i. e., the Para liṅga, the supreme one of the four
symbolic liṅga-s of this yoga. Then the word svādhiṣṭhāna would mean
abode of Śiva. But others interpret sva etymologically with reference
to the kuṇḍalinī power, implying this cycle to be the abode of its own
power. However, it would be rewarding if one were to have a look at
the result of meditating on this cakra as given in the Ṣaṭcakranirūpaṇa
(cf. verse 18 as translated by Sir John Woodroffe in his 'Serpent Power',
p. 364).
"He who meditates upon this stainless lotus, which is named
svādhiṣṭhāna, is freed immediately from all his enemies such as the fault
of ahaṁkāra (ego and so forth etc."
The enemies referred to are kāma, krodha, lobha, moha, ahaṁkāra,
i. e., desire, anger, greed, delusion and ego. It is these five that are
at the root of all self-centred activity, worldliness and sin, all that turns
man into a beast. Thus it is obvious that this cycle is the centre, the
abode of the illusive power of māyā, the kuṇḍalinī.
The six petals of the lotus bear the six letters from left to right
ba, bha, ma, ya, ra, and la, with a dot above (anusvāra).

1. Svādhiṣṭhāna literally means self-supporting. This centre
   corresponds to the sacral plexus in the physical body. The
   specific power developed through meditation on this centre is
   transcendence of the sex-consciousness.
2. The underlying idea seems to be that specific qualities are
   developed through concentration on different petals. These
   qualities are mental dispositions of various colours.
3. Courtesy is thus developed by meditating on the eastern petal
   and so on.
4. Lit. destruction of pride.
5. When kuṇḍalinī is released from this centre and is pushed up
   in the next higher one described subsequently, control with
   regard to sexual power is gained.

Right Page (p. 89)

Section 2 : The Genesis of the Human Embodiment 89
3. मणिपूर-चक्रम्
नाभौ दशदलं चक्रं मणिपूरकसंज्ञितम् ॥१२४॥
सुषुप्तिरत्र तृष्णा स्यादीर्ष्या पिशुनता तथा ।
लज्जा भयं घृणा मोहः कषायो ऽथ विषादिता ॥१२५॥
क्रमात्पूर्वादिपत्रे तु स्याद्भानुभवनं च तत् ।
3. Maṇipūraka-cakra : 124c-126b
The ten-petalled lotus, the psychophysical centre called
the 'navel cycle'¹ (maṇipūraka cakra) is located around the
navel. The results flowing out of (meditation on) the eastern
and other petals respectively are: dreamless sleep², craving,
jealousy, fault-finding nature, bashfulness, fear, hatred,
stupidity³, impropriety and dejection. This centre is the
seat of a particular prāṇa called bhānu⁴. (124c-126b)
Maṇipūra or maṇipūraka-cakra is also called nābhi-padma, i. e., the
navel lotus as it is located around the region of the root of the navel.
That is why it has conveniently been named as the 'navel cycle'. The
name maṇipūra is explained in a round-about way. It is said in the
Gautamīya Tantra (cf. Serpent Power, p. 119) that owing to the presence
of the fiery tejas (brilliance) this centre is lustrous as a gem (maṇi) and
so it is called maṇipūra.
It is suggested by Sir John Woodroffe that the gross body is evolv-
ed out of the power involved in these three centres. The higher centres
are concerned with mental development, i. e., the subtle body or the
thought body etc. During the waking state attention is ordinarily
centred on either of these three centres (cf. Serpent Power, p. 120).
The ten petals of the lotus of this cycle bear the letters ḍa, ḍha, ṇa,
ta, tha, da, dha, na, pa and pha with a dot above (anusvāra).

1. Maṇipūraka of the text indicates the abdomen. This centre
   translated as the 'navel cycle' corresponds to the solar plexus
   which forms a centre of a great function of the right and the
   left sympathetic chains piṅgalā and iḍā; with cerebro-spinal
   axis connected to this is the lumbar plexus.
2. 'S' defines dreamless sleep as the cessation of all sensual and
   mental activity.
3. Moha is defined by 'S' as a state of mind in which, even while
   awake one is unaware with regard to an object in the field of
   his normal perception.
4. Bhānu literally means the sun.