The 1st chapter of Shareerasthana of Sushruta Samhita is named as Sarvabhuta Cinta Sarira Adhyaya. This chapter deals with the inquiry of all the substances of the universe.

अथातः सर्वभूतचिन्ताशारीरं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||

We will now expound the chapter by name Sarvabhuta Cinta Sarira enquiry of all 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’.

Only that principle or entity which satisfies the below mentioned conditions can be designated as Avyakta –

–   Karanam – it should be the cause or origin of all the bhutas i.e. both living and non-living substances in this creation

–   Akaranam – it should not have a cause for its own origin i.e. it should not have been created from anything else

–   Sattva raja tamolakshanam – it should have the trigunas i.e. sattva, rajas and tamas as its qualities

–   Ashta rupam – it should have eight forms

–   Akhilasyajagatahsambhavahetuh – it should be the cause of origin of the entire universe

Avyakta is one only i.e. a single entity. It is the kshetra – dwelling place of innumerable kshetrajnas – souls just as the ocean is a dwelling place for all the living and non-living substances present 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 will have the same features as that of Avyakta i.e. it will have sattva, rajas and tamas as its features (qualities). From such a Mahat tattva, Ahankara takes its origin. Ahankara will also have in it the sattva, raja and tama qualities. The Ahankara will be of three kinds i.e. Vaikarika, Taijasa and Bhutadi.

Origin of twenty-four tattvas (twenty-four primordial principles)

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 help from Taijasa Ahankara (Taijasa Ahankara helps Vaikarika Ahankara to produce the eleven indriyas). These eleven Indriyas have the same features / qualities as those of Vaikarika Ahankara. The eleven Indriyas are –

–   Srotra – ears

–   Tvak – skin

–   Caksu – eye

–   Jihva – tongue

–   Ghrana – nose

–   Vak – organ of speech

–   Hasta – hands

–   Upastha – genital organs

–   Payu – rectum, anus

–   Pada – legs and

–   Manas – mind

Out of these, the first five are called Buddhindriyas (sense organs / organs of cognition). The next five are Karmendriyas(organs of work/ motor organs /organs of conation) and Manas (mind) is Ubhayatmaka having both functions(cognition and conation).

From the same Bhutadi Ahankara, the Pancha Tanmatras i.e. five primordial elements are produced. Bhutadi Ahankara produces the tanmatras with the help of Taijasa Ahankara. The Panca Tanmatras are as below mentioned –

–   Sabda Tanmatra,

–   Sparsa Tanmatra,

–   Rupa Tanmatra,

–   Rasa Tanmatra and

–   Gandha Tanmatra

The Visesa i.e. objects or special attributes of these Panca Tanmatras are –

–   Sabda – sound – for Sabda Tanmatra

–   Sparsa – touch – for Sparsa Tanmatra

–   Rupa – form or vision – for Rupa Tanmatra,

–   Rasa – taste – for Rasa Tanmatra and

–   Gandha – smell – for Gandha Tanmatra

From these Tanmatra are produced the five Bhuta (primary elements) such as

–   Vyoma – akasa, space / ether

–   Anila – air

–   Anala – agni, fire

–   Jala – water

–   Urvi / Prthvi – earth

Thus, the Caturvimsati Tattvas i.e. twenty-four primordial principles were described.

तत्र बुद्धीन्द्रियाणां शब्दादयो विषयाः; कर्मेन्द्रियाणां यथासङ्ख्यं वचनादानानन्दविसर्गविहरणानि ||५||

Sabda – sound etc. are the Visayas (objects) of Buddhindriya / Jnanendriyas (sense organs).

On the other hand, the Visayas – objects or activities of Karmendriyas (motor organs) are –

Prakrti and Vikara – evolving principles and evolutes

अव्यक्तं महानहङ्कारः पञ्चतन्मात्राणि चेत्यष्टौ प्रकृतयः; शेषाः षोडश विकाराः ||६||

Prakriti means nature. It also means producers or evolving matter, which gives origin to all creation. The below mentioned eight entities are known as Prakriti –

–   1. Avyakta

–   2. Mahan

–   3. Ahamkara and

–   4-8 – PancaTanmatra – the five subtle elements – Sabda, Sparsa, Rupa, Rasa and Gandha (total five)

Vikara means products, derivatives or evolutions. These take their origin from the Prakriti. They are sixteen in number. They are –

–   11 Indriyas – Panca Jnanendriyas (five sense organs), Panca Karmendriyas (five motor organs or organs of action) and Ubhayendriya i.e. that which is a dual organ, both a Jnanendriya and Karmendriya i.e. Manas – mind and

–   Panca Mahabhutas – five elements – Prithvi (earth), Ap (water), Teja (fire), 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) present in them. The objects of Prakriti and Vikriti are Adhibhautika.

They are adhyatmas by themselves.

Their Adhidevata (related divinity / God) are as follows –

Purusa of- Cosmic Soul/conscious sprit

तत्र सर्व एवाचेतन एष वर्गः, पुरुषः पञ्चविंशतितमः कार्यकारणसंयुक्तश्चेतयिता भवति |
सत्यप्यचैतन्ये प्रधानस्य पुरुषकैवल्यार्थं प्रवृत्तिमुपदिशन्ति, क्षीरादींश्चात्र हेतूनुदाहरन्ति ||८||

The 24 tattvas (principles) i.e. eight types of Prakriti and sixteen types of Vikriti have been described so far. All these are Acetana Varga i.e. groups of non-conscious or inactive entities.

The twenty fifth tattva or principle is known as Purusa – the soul or life element. Purusa is called Cetayita – the creator or activator of consciousness because he is associated with both karya – effect and karana – cause.

Avyakta or Pradhana as it is called, is actually Acetana – non-conscious (inactivated). In spite of being acetana, avyakta still undergoes transformation so as to help Purusa to attain Kaivalya – distant or withdrawn (aloof). The profounder of these doctrines give examples of milk etc to explain the logics of these concepts.

Notes – Just like the milk in spite of being acetana i.e. non-conscious will come out in the form of / manifest in the form of cetana i.e. consciousness for the child (bestows nutrition, support and life to the child which consumes this milk), the prakrti in spite of being non-conscious becomes conscious when the (during the) moksa (liberation, salvation) of purusa is concerned.

Prakrti- purusatulana- comparison 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 be described after this.

1. Similarities –

–   both are Anadi – have no beginning,

–   both are Ananta – have no end,

–   both are Alinga – not having specific features / qualities,

–   both are Nitya – eternal,

–   both are Anapara – not having any other thing for comparison and

–   both are Sarvagata – present everywhere

1. Dissimilarities / differences –

Prakrti i.e. evolving matter stuff –

–   is Eka – only one

–   is Acetana – non-conscious

–   has the three Gunas – satvas, rajas and tamas,

–   is Bija Dharmini – containing all the parts just like the seed has all  the parts of the future tree

–   is Prasava Dharmini – having property of reproduction and

–   is Amadhyastha Dharmini – not remaining neutral, always remaining attached to happiness, likes, dislikes etc

Purusa i.e. soul – 

–   are Bahu – many,innumerable,

–   are Cetanavanta – possessing consciousness, activity etc,

–   are Aguna – not possessing qualities i.e. Satva, Rajas and Tamas,

–   are Abija Dharma – not possessing different parts like the seed,

–   has Aprasava Dharma – not having the property of reproduction and

–   has Madhyastha Dharma – capable of remaining neutral without being attached to likes and dislikes, happiness and misery etc

Association of Visesa and Purusa with Trigunas

तत्र कारणानुरूपं कार्यमिति कृत्वा सर्व एवैते विशेषाः सत्त्वरजस्तमोमया भवन्ति; तदञ्जनत्वात्तन्मयत्वाच्च तद्गुणा एव पुरुषा भवन्तीत्येके भाषन्ते ||१०||

Karya – the effect is said to be similar to its Karana i.e. causes. Based on this statement, all the Visesas i.e. products such as Mahat, Ahankara, Indriyas, Tanmatras and Pancabhutas become engrossed with the Trigunas i.e. Sattva, Rajas and Tamas.

According to some authorities, the Purusa – soul also becomes possessor of the Trigunas i.e. Sattva, Rajas and Tamas because of the below mentioned reasons –

–   Anjanatva – due to its intimate attachment with the trigunas, just like the intimacy of collyrium with the eyes and

–   Tanmayatva – purusa becoming fully engrossed with prakriti

(Purusa or soul is said 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 becomes guni. Now he will have satva, rajas and tamas qualities. He will be guni until he is united with Prakrti. Once again he becomes nirguni after getting separated from Prakrti. This separation is called 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 medicine – Ayurveda in this context, the prthudarshis i.e. broad-minded intellectuals consider the below mentioned as karana, the causal factors –

–   Svabhava – innate disposition, nature,

–   Isvara – God,

–   Kala – time,

–   Yadrccha – spontaneity, unexpected happening, accident,

–   Niyati – rule, destiny, fate and

–   Parinama – transformation, change, effects of actions

Relationship of Bhutas and all kinds of substances

तन्मयान्येव भूतानि तद्गुणान्येव चादिशेत् |
तैश्च तल्लक्षणः कृत्स्नो भूतग्रामो व्यजन्यत ||१२||
तस्योपयोगोऽभिहितश्चिकित्सां प्रति सर्वदा |
भूतेभ्यो हि परं यस्मान्नास्ति चिन्ता चिकित्सिते ||१३||
यतोऽभिहितं- “तत्सम्भवद्रव्यसमूहो भूतादिरुक्तः” (सू.१);
भौतिकानि चेन्द्रियाण्यायुर्वेदे वर्ण्यन्ते, तथेन्द्रियार्थाः ||१४||

All the living and non-living things in this world are composed of Panca Butas i.e. five primary elements and possess the same trigunas i.e. sattva, rajas and tamas. Different kinds of living and non-living things of this universe are born out of these Pancha Bhutas only. The same substances which are composed of Pancabhutas are meant to be used as medicines in the treatment of different diseases. Therefore, one should never think about any other substances other than the Panca Bhutas. Therefore, earlier in Sutra Sthana Chapter 1, verse 38, it was already stated that Bhutadi i.e. all living and non-living substances are a group of Pancabhutas themselves i.e. they are 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 below mentioned are considered as Bhautika – because they are composed of Pancabhutas –

–       Indriyas – sense organs

–       Indriyarthas – objects of sense organs

Man perceives and understands the indriyarthas by the respective indriyas, as a rule, because of both having an identical origin. One sense organ perceives only one sense object related to it. One sense organ will not perceive the object of some other sense organ. Such perception of different objects of an unrelated sense faculty is not a normal rule.

Ksetrajna (purusa) Soul

न चायुर्वेदशास्त्रेषूपदिश्यन्ते सर्वगताः क्षेत्रज्ञा नित्याश्च; असर्वगतेषु च क्षेत्रज्ञेषु नित्यपुरुषख्यापकान् हेतूनुदाहरन्ति; आयुर्वेदशास्त्रेष्वसर्वगताः क्षेत्रज्ञा नित्याश्च, तिर्यग्योनिमानुषदेवेषु सञ्चरन्ति धर्माधर्मनिमित्तं; त एतेऽनुमानग्राह्याः परमसूक्ष्माश्चेतनावन्तः शाश्वता लोहितरेतसोः सन्निपातेष्वभिव्यज्यन्ते, यतोऽभिहितं- ‘पञ्चमहाभूतशरीरिसमवायः पुरुषः’(सू.१) इति; स एष कर्मपुरुषश्चिकित्साधिकृतः ||१६||

According to Ayurveda we do not get a description which tells that Ksetrajna or Purusa i.e. soul is Sarvagata – present everywhere and Anitya – non-eternal. In spite of Ksetrajna being asarvagata i.e. not being present everywhere, it still is Nitya i.e. eternal (it does not perish). This aspect has been explained by many reasons.

Ksetrajna is asarvagata and nitya according to Ayurveda.

Movement and manifestation of Ksetrajna – Ksetrajna moves in three kinds of yoni (species). They are –

1.   Tiryak Yoni – in animals
2.   Manusa Yoni – in human beings and
3.   Daiva Yoni – in Gods, divine

Movement of Ksetrajna in these Yonis depends on and is due to the effects of his righteous or unrighteous actions. These movements of Ksetrajna cannot be known directly and they can only be understood through inference.

Ksetrajna manifests at the time of lohita – ovum and retas – sperm because of his below mentioned nature –

–       Parama sukshmatva – being of utmost minuteness,

–       Chetanavanta – due to his conscious activity and

–       Sashvara – because of him being eternal

The same fact that the Purusa is the intimate union of Panca mahabhutas and Ksetrajna has been mentioned earlier also (in Sushruta Sutra Sthana Chapter 1, verse 22).

He alone who is made up of this union is known as Karma purusa. Karma purusa is the subject of all medical treatments.

Karma purusa guna – properties of living 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 pain / misery,

–   Iccha – likes and Dvesa – dislikes,

–   Prayatna – making attempts 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 mind,

–   Sankalpa – determination,

–   Vicarana – discrimination,

–   Smrti – memory, remembering,

–   Vijnana – special knowledge,

–   Adhyavasaya – mental effort, resolution and

–   Visayopalabdhi – obtaining knowledge of all things through the sense organs / perception

Karmapurusa Bheda – categories 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 persons who have predominance of Sattva Guna in them. Below mentioned are the qualities of Sattvika persons –

–   non-violent,

–   likes to share good things with others,

–   forgiving,

–   truthful,

–   righteous,

–   God believing,

–   believer of scriptures,

–   knowledgeful,

–   intelligent,

–   ingenuity,

–   has good memory,

–   courageous,

–   steadfast,

–   tends to indulge self in benevolent acts without expecting anything in return

Qualities of Rajasika Purusa –

Rajasa Purusas are the persons who have predominance of Rajo Guna in them. Below mentioned are the qualities of Rajasika persons –

–   will be more in grief

–   wanderer – habituated of being a wanderer,

–   coward

–   proud,

–   speaks harshly,

–   cruel,

–   crooked,

–   selfish,

–   self-boasting,

–   pleasure seeker,

–   lusty – indulged or inclined to sex and sexual acts and desires,

–   angry

Qualities of Tamasika Purusa –

Tamasika Purusas are the persons who have predominance of TamoGuna in them. Below mentioned are the qualities of Tamasa persons –

–   remorseless,

–   non-believer – does not believe in Gods or scriptures,

–   tends to indulge self in sinful acts,

–   restraining the intellect,

–   ignorant,

–   of bad and cruel mentality,

–   lazy – not interested to or inclined to do any kinds of activities due to lack of interest and enthusiasm,

–   sleepy – tends to sleep always

Bhautika Dravya Guna- Properties of categories of substances

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||

Guna – Bhuta Sambandha

तत्र सत्त्वबहुलमाकाशं, रजोबहुलो वायुः, सत्त्वरजोबहुलोऽग्निः, सत्त्वतमोबहुला आपः, तमोबहुला पृथिवीति ||२०||

श्लोकौ चात्र भवतः-
अन्योऽन्यानुप्रविष्टानि सर्वाण्येतानि निर्दिशेत् |
स्वे स्वे द्रव्ये तु सर्वेषां व्यक्तं लक्षणमिष्यते ||२१||

Two more verse here: –

All the bhutas are intermingled with one another in what is called as anyonya anupravesha. These bhutas express their qualities predominantly in those substances which belong to their own category.

अष्टौ प्रकृतयः प्रोक्ता विकाराः षोडशैव तु |
क्षेत्रज्ञश्च समासेन स्वतन्त्रपरतन्त्रयोः ||२२||

Thus, the eight kinds of prakriti, the sixteen kinds of vikriti and Ksetrajna have been described in brief according to Ayurveda and also other sciences.

इति सुश्रुतसंहितायां शारीरस्थाने सर्वभूतचिन्ताशारीरं नाम प्रथमोऽध्यायः ||१||

Thus ends the First chapter by name, Sarvabhutacinta Sarira in Sarira Sthana of Susruta Samhita.