A pragmatic comprehension of scientific and classical aspects of Rachana Sharir—A systematic review

Aims and Objectives

This review aims to elucidate the classical aspects of Rachana Sharir from Ayurvedic texts and establish correlations with contemporary scientific knowledge.

Shava-Chhedan

Being the first to preserve cadavers, Acharya Sushruta explained how to do it scientifically. The preservation of cadavers is called Shava-Chhedan. He also listed Shava-Chhedan’s comprehensive criteria: no long-term ailment, less than 100 years old, all bodily parts intact, no poisoning, and so on. Acharya Sushruta’s major contribution to contemporary science was dissecting corpses to explain every organ, skin, bone, muscle, and other parts of the human body.¹⁰ When comparing ancient Ayurveda to modern science, the text’s terminology is very similar. However, there are a lot of Ayurvedic terms that have been elaborated in the Ayurveda text but not in modern science, which encourages more research in both fields because modern science is still developing and does not fully explain certain Ayurvedic principles.

Anga-Pratyanga Vibhajana

Charaka and Sushruta listed the Angas and Pratyangas in Sharira-Sthan, along with their numbers, anatomical placements, and types. According to Acharya Sushruta,¹¹ Kala, Twacha, Ashaya, Dhatu are seven, Siraas are 700, Snayus are 900, Asthi are 300 (360 by Acharya Charaka¹²), Sandhiya are 210, Marmas are 107, Dhamnis are 24, and so on. Anga-Pratyanga numbers fluctuate depending on the acharyas’ perspectives, dissections, and explanations. Haranchandra defined Anga-Pratyanga as six Kurchas formed from Dhamnis and Snayus junctions. Sushruta said Mamsa-Rajju begins from both sides of the spinal column (Prishthavanshamubhayatah) and goes one-on-one pairs inside and outwards to connect four vertical columns with muscles.

As seen in Table 1, some of the anatomical positions of structures cited by Acharya Sushrut and their modern considerations are:¹³

So, many structures explained by Acharyas have yet to correlate with modern science. Thus, the knowledge of these aspects has made understanding Rachana Sharir an easy process.¹⁴

Genetics and Epigenetics

Genetics is the study of genes and their differences in humans and other species. Epigenetics is the study of how environmental factors affect a person’s phenotype without altering the DNA harmony.¹⁵ Modern research has found many factors affecting genes and phenotypes. Prakruti, Vikriti, Shadgarbhakara Bhava (character inheritance), four basic elements for Garbha fertilization and production, that is, Beeja, Ritu, Kshetra, and Ambu, are pieces of information concerning genetics in embryology.¹⁶

Garbhavkranti (Embryology)

Despite being a blessing for the mother and family, pregnancy can have negative effects due to nature and the mother’s lifestyle. Acharyas in Ayurveda emphasizes that a fetus needs the mother for physical and psychological growth and nourishment during intrauterine existence. Ayurveda explains the six procreative factors—Matrija, Pitrija, Atmaja, Rasaja, Satmyaja, and Satvaja (maternal, paternal, soul, nutritive, wholesomeness, and psychology).^17,18 Garbhinicharya (mode of conduct of gravida) has been explained by acharyas: if Garbhini follows the proper diet regimen according to months and gestational age of fetus along with the normal state of Shadgarbhakar Bhava (six procreative factors) affected by the time factors, then the offspring grows appropriately in the kshetra of the mother, that is, Garbhashaya (uterus).

Tridosha, Saptdhatu, Panch-tanmatra, Oja, Aama, Agni, and Srotas underpin Ayurveda. In their Samhitas and comments, several Acharyas argue that maternal and paternal influences largely cause anatomical growth, whereas Atma and Satva cause psychological development. The six procreative elements (Shadgarbhkara Bhava) are crucial to embryo formation and organ development and must be balanced for healthy children. Shadgarbhakara Bhava and FOAD (fetal origin of adult illnesses) are important to Ayurveda researchers. Due to formation variance and little genetic trait alterations, poor uterine conditions might impair descendent health and predispose them to adult disorders. Managing the Masanumasik diet, measuring health physically and mentally, and balancing Garbhavriddhikar Bhava help us have healthy children and puerperium. Here, a thorough study is needed.¹⁹

Marmas

Marma Vigyanam is the oldest treasure of Ayurveda, having not been fully explored till now. The details of Marma are explained in Samhitas, their commentaries, Vedas, Upanishad, Purana, and several more.^20,21,22 Marma has been defined as the junction of Mamsa, Sira, Snayu, Asthi, and Sandhi, where Prana or life lodges.^23,24 One of the most serious sufferings in the human body is pain, so understanding the importance of Marma can help in non-pharmacological intervention in the prevention and promotion of public health. Marma therapy, that is, external stimulation of Marma, provides delayed to instant cure to diseases. However, this concept needs to be explored in a multidimensional approach.

Anguli and Anjali Praman

Modern anthropometry uses numerous methods to measure length, weight, and other properties of living and inanimate objects. Ayurvedic literature also mentions equipment and methods for measuring the same parameters, and the texts mention Anguli and Anjali Praman.²⁵ Ayurveda relies on Anguli Praman for clinical practice, organ assessment, lifespan information, and so on. Sushruta also links Anguli Praman to a long, happy, and successful life.²⁶ Praman means measuring. Acharyas utilize Swa-anguli (own finger) to measure body structures. The main reason Acharyas utilized Swa-anguli to measure people was because their bodily structure ratios are similar, yet their dimensions vary. Anguli Praman was their only measure; today, with many modern anthropometric tools, it is easy, convenient, accurate, tailored, and economical.

Another Ayurvedic assessment technique is Anjali Praman, which determines the body’s Dosha, Dhatu, and Mala. Anjali is produced by joining right- and left-hand cups. This is a personalized technique for measuring our tissues and their subsidiaries. Any rise or reduction in the Samhita’s quantity for each Dosha, Dhatu, and Mala indicates sickness. To analyze the various quantities of these Dosha, a competent assessment technique is needed. This allows for convenient and individualized patient therapy. Charaka argues that the dimensions of the body are defined by the measures of individual Angula, especially in terms of height, breadth, and length. Thus, the discussion centers on body component measurements.

The overall dimensions of the body are equal, measuring 84 Angula in both height and breadth. Individuals with average physical measurements possess longevity, strength, immunity, happiness, supremacy, riches, and other desired attributes. Individuals with body measures that deviate from the norm possess characteristics that are opposite to those with average measurements.²⁷

Srotas

The anatomical placements and scientific and therapeutic roles of the Srotas have been detailed in Ayurvedic writings. Srotas nourish and replenish the body through their routes. These channels are named after organ systems and are physically and functionally related. For instance, Pranavaha Srotas are respiratory channels. Normal function and the Dushti of Pranvaha Srotas affect respiratory health and sickness. This shows that healthy Srotas may stay healthy. Any structural or functional disturbance in Srotas causes Dosha-Dushya Samoorchna, which causes sickness. Srotodushti (pathological involvement of Srotas) includes Sanga, Vimarga-gaman, Ati-pravruti, and Siragranthi. Elaborations of Srotas and Sroto-dushti help diagnose, prognosis, and cure underlying causes of diseases.²⁸

Saptadhatu-panchmahabhuta relation

According to Acharya Sushruta, the pioneer of Ayurveda, the organs of the body are destroyed after death except the Asthi. Asthi is the last to be destroyed; even after death, when the body is buried or burnt, the remnants left are bones. Though every substance is made of all five Mahabhutas (Akasha, Vayu, Agni, Jala, and Prithvi),²⁹ Asthi has a predominance of Prithvi and Vayu Mahabhuta. Prithvi Mahabhuta denotes the high mineral content of the bones, and Vayu Mahabhuta denotes the hollowness of the bones. According to the theory of the Shadgarbhakar Bhava explained in the Sushruta Samhita, the Asthi is derived from the Pitraj Bhava which denotes the lineage of bone and related aspects to the paternal genes.³⁰