E-ISSN:2456-3110

Review Article

Indriya Sthana

Journal of Ayurveda and Integrated Medical Sciences

2023 Volume 8 Number 6 June
Publisherwww.maharshicharaka.in

A fundamental study of the Science of Life vs. Death w.s.r. to Indriya Sthana

Kanyal K.1*, Priyadarshini P.2, Kumar Suman S.3, Bharti P.4, Pandey S.5
DOI: http://dx.doi.org/10.21760/jaims.8.6.6

1* Kavita Kanyal, Post Graduate Scholar, Department of Ayurveda Samhita and Siddhanta, Government Ayurvedic College, Patna, Bihar, India.

2 Puspa Priyadarshini, Post Graduate Scholar, Department of Ayurveda Samhita and Siddhanta, Government Ayurvedic College, Patna, Bihar, India.

3 Shambhu Kumar Suman, Post Graduate Scholar, Department of Ayurveda Samhita and Siddhanta, Government Ayurvedic College, Patna, Bihar, India.

4 Pallavi Bharti, Post Graduate Scholar, Department of Ayurveda Samhita and Siddhanta, Government Ayurvedic College, Patna, Bihar, India.

5 Shankar Pandey, Professor & H.O.D., Department of Ayurveda Samhita and Siddhanta, Government Ayurvedic College, Patna, Bihar, India.

Having a long, vice-free life is seen as a great blessing by many people, especially those who idealize Ayurveda. With this if we find out how long we have left to live or when we will pass away then it seems very pleasant and amazing. It can appear magical to the common man but through the lens of Ayurveda it becomes plausible. Ayurvedic principles provide a comprehensive understanding of the different aspects of life, including the causes and symptoms of aging, as well as ways to maintain good health and treat disorders through wellness practices and therapy. While clearly describing the examination of Kumar Ayu in Sharer Sthana and of the remaining Ayu in Indriya Sthana, a detailed explanation has been presented on the fundamentals and applied aspect of science of life in Sharer Sthana and science of death in Indriya Sthana. It is not possible to achieve meaningful longevity without analyzing the causes of death. Changes in the natural expressions of the body are considered to be Arishta. Arishta can provide time-bound knowledge of death as well as its causes. The absence of the same symptoms that give knowledge of death, provides the knowledge of life. If the Varnadi Parikshya Bhaavas placed in Purush has a clearly articulated Arishta it is impossible to avoid that Arishta. One can view death in a positive light and by thoroughly examining and managing the situation patient, their families, doctors, and hospitals can reduce stress on the healthcare system and save time and money during pandemics like COVID-19. By studying and utilizing Indriya Sthana or Arishta Vigyaan doctors can gain more knowledge and increase their efficiency.

Keywords: Indriya, Ayumaan, Arishta, Parikshya Bhaava

Corresponding Author How to Cite this Article To Browse
Kavita Kanyal, Post Graduate Scholar, Department of Ayurveda Samhita and Siddhanta, Government Ayurvedic College, Patna, Bihar, India.
Email: 		Kavita Kanyal, Puspa Priyadarshini, Shambhu Kumar Suman, Pallavi Bharti, Shankar Pandey, A fundamental study of the Science of Life vs. Death w.s.r. to Indriya Sthana. J Ayu Int Med Sci. 2023;8(6):35-43.
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https://jaims.in/jaims/article/view/2463

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2023-04-22 2023-04-25 2023-05-02 2023-05-09 2023-05-16
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© 2023by Kavita Kanyal, Puspa Priyadarshini, Shambhu Kumar Suman, Pallavi Bharti, Shankar Pandeyand Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

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Introduction

While deeply perusing the word Ayurveda it is thought that Ayurveda is a complete human aging science along with medical science. On this basis it can also be called life science. Although life and death are two sides of the same coin, many people consider death to be the most important bitter truth in life. Nevertheless, despite this our medical researchers for a long time have already been trying to postpone death while extending the happy age. Especially in Charaka Samhita all the essential parts of medical science are described in detail. Prior to the initiation of management the Acharyas have instructed to decide through the course of examination of the patient and disease the prognosis, that is whether the disease is curable, easily curable, just manageable or not curable and to avoid the treatment in the latter because it causes loss of money, time, fame, etc.[1] In this sequence Charaka has presented a detailed description of the fundamentals and applied aspects of the science of life in the Sharer Sthana and the science of death in the Indriya Sthana.

Meaning of Indriya: The term Indriya is originally derived from the word Indra. Rig Vedic Indra is the most influential or the principal god. That is, the one who is omnipresent can be called Indra. In this perspective the soul is considered to be the supreme in living body, that is why the word Indra has also been adopted for Aatma.

Along with this while simplifying it for the common man, the meaning of Prana (life) has also been taken from the word Indra.[2] According to Ayurveda it is clear that Prana is a combined form of the soul, and mind, as well as the Indriya, Sukshm Bhoot. Perhaps that is why the word Prana being considered plural in literature, after death it is said that Pranas have gone away. In Ayurveda it is also called the subtle body or the Linga Shareer. The soul is considered to be the most predominant among the elements that come under it.

In living beings the knowledge of Prana or life expression is reflected only by the knowledge obtained by the Indriya or their subject etc., therefore as a result of the knowledge of Prana through the Indriyas it is appropriate to call the Indriyas as the sign symptom of Indra which is Prana. All signs and symptoms of the living body come under this.


The continuity of these symptoms (Chetnaanuvriti) is called Ayu. Ayu is the combination of body, Indriyas, Mana, and Aatma. Along with the five Indriya (sense organs) the whole body is called the abode of the Indriya. The symptoms of the four types of age mentioned in the famous quote of Charaka are related to the Indriyas/Prana and its Adhishthana.[3]

Accordingly there can be a diverse classification of these symptoms such as healthy person symptoms, diseased symptoms, Arishta symptoms. On the basis of these symptoms the value of the entire age of the person is determined, which is also underlined in this definition "Manan cha Tatchatm Ayuveda: Sa Uchyate" that is for achieving the definitional target of Ayurveda, the value of the four types of age need to be understood in order to avoid the inauspicious two types of age and to achieve the auspicious two types of age. For this there is a clear instruction of Kumar Ayu test in the Sharer Sthana and the remaining Ayu estimation in the Indriya Sthana.

Indriya means the symptoms or the means of the Indra or Praana.[4] But in place of the above-mentioned universal meaning Chakrapani has limited the word Indra to only Arishta symptom by using it as a tribunal noun. Keeping in mind the broader meaning also Charaka has probably mentioned in brief the symptoms on various grounds of happiness, well-being, and auspicious age in the last chapter.[5]

Without analyzing the causes of death the attempt to achieve a long life cannot be completed scientifically. Charaka, Sushruta, Vagbhatta all the three Acharyas have analyzed the factors of death. Death occurs due to wrong treatment, that is by treating the patient without properly observing all the senses of the body; due to the deeds done in the previous birth and the impermanence of the body.[6] The Sukshm Sharer or Shariri or soul residing in the body leaves the habitation of the soul i.e., its beloved body in the process of Prayaan or Mahaprayaan entering the darkness of death which is connected with several death-suggestive phases.[7]

Meaning of Arishta

The word Rishta is used in the sense of well-being, welfare, inauspicious. Arishta is derived from Rish which means violence.



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Arishta according to Charaka is the one which possesses knowledge of death.[8] According to Sushruta and Yogindranath Sen Arishta is indicative of future death.[9] Charaka has also considered Arishta as a precursor to death.[10] Acharyas have considered this knowledge of death by Arishta similar to the origin of fruit, fire, and water by flower, smoke, and cloud respectively.[11]

Arundatta clarifying the various definitions of Arishta said that Arishta is not a sign of death but a shadow or impression of the coming death.[12] It is clear from this that Arishta is different from death and although shadow and perception are considered to be suspicious, considering it to be pictorial it is also considered to be more sensitive and clear as per today's trend, as opposed to literal symptoms.

Therefore, any change or distortion in the natural state of the body without any reason is called Arishta. Its knowledge is based on the sign and symptoms generated in the body, so these signs and symptoms are also considered to be Arishta. According to the value known by the aforesaid age test, if there is remaining age then only there is a provision to give medicine i.e., treatment[13] as all types of medication or medicine fail in the person whose life is not left.

Aim and Objectives

The following aim and objective of this study have been determined:

1. To make this hitherto neglected subject more practical and prevalent by studying and analyzing the Indriya Sthana and Arishta Lakshan and presenting it in a simple and systematic manner.

2. On the basis of the description and symptoms of Arishta, making successful decisions about curable and incurable diseases.

3. The study of life or health benefits based on all parameters of Arishta.

4. Study the parameters and processes of the examination described in detail in the Indriya Sthana and use it in health and medical science.

5. Study the Indriya Sthana and use it in the context of the examination, to put into practice Charaka's concept of becoming a skilled examiner and skilled Ayurgya / Ayu scholar


Materials and Methods

Material: Entire 12 chapters of Charaka Samhita Indriya Sthana, 28-32 chapters of Sushruta's Sutra Sthana, Chapters 5, 6 of Vagbhatta's Sharer Sthana, and their commentaries by Chakrapaani, Dalhana, Arundatta respectively.

Method: Keeping in view the usefulness and utility of the Indriya Sthana etc. and the neglect of the Indriya or Arishta Sthana, a 5-member study team was formed by the Samhita evam Siddhanta Department, GACH, Patna, as a departmental study project and on this, four departmental seminars were organized with ppt presentations from 27-02-2023 to 27-05-2023, and the project report (study report) was presented after an in-depth study by the scientific method of debate and analysis etc. Along with Charaka, Sushruta, Vagbhatta, their interpretations were also studied and results, discussion, and conclusion were drawn.

Result

In common diseases the aetiopathogenesis, Purvaroopa, symptoms, prognosis is according to the reasons mentioned in the Nidana Sthana but in Arishta-related disorders a specific process is reflected. The linked literary description is fragmented, short, and unclear, with numerous uncertainties or doubts. The fundamentals of Arishta obtained in the study are as follows:

1. There are two tests for knowing the Ayu maan – one is the longevity test, based on the natural characteristics of the body mentioned in the Sharer Sthana,[14] Vimana Sthan[15] and the other is the remaining Ayu test based on the Arishta Lakshan as described in the Indriya Sthana. These tests are instructed to be done both in healthy and in patient.[16]

2. Basically, grossly or markedly derangement of physical and mental nature is called Arishta. This Arishta is known by the changes that arise in the natural state, i.e., the symptoms of deformity.[17]

3. The absence of the same symptoms that lead to the knowledge of death,also lead to the knowledge of life.[18]

4. Defects in the natural state of Roopa (form), Indriya (sense), Swara (voice), Chaaya, Pratichaaya (shadow) etc. physical and mental attributes without any reason i.e.,


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by latent or unknown causes, spread throughout the body in violation of the healing process and produce the future death indicating Arishta Lakshan.[19]

5. Often, the above-mentioned manifestation is related to patient-dependent Arishta. In those which do not relate to the patients like messengers, omens, mischief, etc., the process of vitiation of defects is unclear. In these, apart from the defects, the symptoms, etc. circumstantial evidence is more important and so the Arishta signs known by the messenger are called external Arishta by Acharya Dalhan. Many scholars have also called it a patient-independent Arishta.

6. The conversion of the natural form of body and modesty into perversion is considered to be Arishta. Sushruta has linked mental emotions to Sheela. In this sequence, along with the natural conditions of physical and mental emotions, their unnatural or morbid condition also becomes important. Perhaps that is why Dalhan referring to Charaka has given a detailed explanation of Prakruti and [20]

7. Arishta are quick in nature.[21]

8. The body is definitely weakened by Arishta.[22]

9. The relationship between Arishta and death is immutable.[23]

10. Symptoms suggestive of imminent death once manifested do not disappear without death, conversely there cannot be any death either without being preceded by premonitory symptoms.[24]

11. Premonitory symptoms that have not fully manifested may not necessarily indicate impending mortality.[25]

12. Premonitory symptoms equally hold good in all cases of death irrespective of their being timely and untimely.[26]

13. In untimely death, symptoms appear only when the disease produced out of unwholesome regimens transcends all therapeutic measures which is why it is said there is a sudden onset of Arishta in untimely death.[27]

14. Some of the Arishta disappear in a short moment after their manifestation.[28]

15. Arishta is closely and minutely related to the death-causing disease.[29]

16. Not all the symptoms are seen in all moribund persons.[30]

17. Arishta[31] are of two types-

a. Niyata Arishta / permanent[32] Aniyata Arishta / Infinite

18. Arishta knowledge needs to be obtained by examining various Parikshya Bhaava like varna, swara, gandha, as per the requirement.[33] Mentioned in table 1

Table 1: Showing examples of fundamental signs and symptoms

Fundamental Signs and symptoms of Arishta Reference
1. Unexplained change in natural state of physical expression like Varna, Swara, Rasa etc. --
2. Half-body Prakrutir Varna, half-body Vikrutir Varna, half-body Raukshya, half Sneha Ch.I.1/9-10
3. Body emits pleasant or unpleasant smell continuously without any appreciable cause Ch.I.2/16
4. Appearance of extremely abnormal taste or extreme sweetness Ch.I.2/22
5. Sensation of coldness in heat, smoothness in coarseness, softness in hardness, and vice versa Ch.I.3/4
6. Without special power in the senses perceiving things generally unavailable from senses Ch.I.4/25
7. Appearance of cruel dreams and the manifestation of evil disposition for the patient Ch.I.5/27-40
8. Diminution in complexion, strength, capacity for intake of food; Swollen hands, feet, cavities, abdomen Ch.I.6/14
9. Emaciated, weak, all the three Doshas simultaneously aggravate Ch.I.6/17
10. Sudden diminution of strength, intellect, health, flesh, blood and functions of Grahani Ch.I.6/23
11. Shadow or reflected image changes in shape, measurement, color and lustre Ch.I.7/7
12. Signs like fever, thirst, fainting, diminution of strength and looseness of joints Ch.I.8/23
13. If a weak patient gets rid of a disease all of a sudden Ch.I.9/15
14. Bodily heat diminution, absence of concentration power of, loss of complexion, weakness of mind and absence of attachment for life Ch.I.11/3
15. Hostility of the messenger and change in complexion to that of a dead person Ch.I.12/09-24

1. Special attention has been paid to the Prakruti and Vikruti [34] Subtle examination of Prakruti[35] is done by six types namely - Jatiprasakta, Kulaprasakta, Desanupatini, Kalanupatini, Vayoanupatini, Pratyatmaniyata Prakriti and Vikruti by 3 types namely Lakshan Nimmit, Lakshyanimmit, Nimmit Anuroopa.[36]

2. Sushruta has highlighted the perversion of natural smell, color, taste, etc. in Vrani Purush.[37] Apparently a sick man can be taken from this Vraninah Purush as Sushruta's patient is mostly a surgery requiring Vrani


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3. On the basis of various Arishta Lakshan the period of death can be determined to be between Sadya (present) to one year.[38]

4. Generally the details of the Arishta are not to be disclosed but can be stated under special circumstances.[39]

5. Explaining the patient's condition to the patient or his relatives as necessary, informing the ill effects or the incurability of the disease.

6. Special intensive care is required after careful examination in case of uncertain death however, in exceptional instances or at the request of the patient's relatives Mansrasa should be administered for a month to assess whether there is benefit from nutrients and to forgo therapy if there is no benefit.[40]

7. Divine and mantra therapy, especially by Siddha men, chanting and penance of Arishta preventing Mahamrityunjaya, etc.

8. According to Sushruta the use of Rasayana and medicines by Siddha Purusha.

9. In the dying state Bhoota (possibly virus, bacteria) try to destroy both the patient and his drug by coming in large quantities or infecting them.[41] In this context efforts are required to protect the dying and their medicines by arranging Bhootadi treatment.

Discussion

Acharyas believe that no patient or healthy person dies without Arishta but in reality, some people display it before death while others don't, especially in accidental cases. Many academics hold the view that because there is little or no time for the testing of Arishta, death is interpreted to be without Arishta but the Acharyas strongly believe that Arishta is necessary for death.

Astrologers and experts in body features can also predict deaths caused by accidents through Arishta Pariksha over time. The Acharyas consider the unavailability of Arishta to be mainly due to doctors’ ignorance. Due to the following reasons there is an illusion that many times death occurs without Arishta symptoms -

  • Sukshmyat - Arishta are sometimes very subtle. Subtle can be understood as the temporary existence of Arishta Lakshan and the presence of fewer symptoms.
  • Pramada - Due to the inattention or lack of expertise etc. of the doctor many times the symptoms of the disorder are not outlined or known.
  • Ashu Vyatikaran - As soon as the Arishta Lakshan develops the person dies and therefore the knowledge of Arishta cannot be attained.

The absence of a cause (Animmit) in the origin of Arishta is seen as a crucial fact and those Arishta symptoms through which knowledge of impending death arises are considered to be the cause. But according to the scientific theory of causality, these death-related Arishta Lakshan are also expected to have some cause, Animmita means latent or unknown and not absence.[42]

Charaka has described that Arishta Lakshan arise suddenly, clarifying which Chakrapani has told sudden origin due to its quick nature.

Almost all the Acharyas have considered the relationship between Arishta and death to be immutable except for a few exceptions. After the complete Arishta Lakshans are generated, death is certain.

Chakrapani has explained that death is not inevitable in incomplete or Avyakt Arishta, which means it can be avoided by proper medical arrangements.

Death is considered of two types: Kaala and Akaala. In Kaala Mrityu, the Arishta Lakshan are often easily identified, but in Akaala Mrityu many times the Arishta Lakshan come soon at the last moment so they are not identified or may get identified through special attention.

Arishtas arise and disappear quickly. They rapidly appear, kill patients, and die themselves, resulting in their quick disappearance. If incomplete or latent Arishtas disappear quickly due to certain reasons, there may be health benefits in exchange for the patient's death.

In a short amount of time and in a discreet way, many Arishtas are linked to the disease making it difficult for examiners or doctors to detect the outcome of the investigation without careful observation. Therefore, it is important to test these Arishtas with utmost skill, concentration, and expertise.



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It is not possible to find all the symptoms of Arishta mentioned in the Samhitas in all humans. Taking into account the difference in each person, there can be many different Arishta Lakshan which is why it is necessary for doctors and examiners to have knowledge of all Arishta Lakshan.

According to Acharyas Arishta has a detrimental influence on all of the body's dhatus. As a result the body's nourishment is interrupted, deformation process cannot be controlled, and the body's weakness gradually worsens. Chakrapani has therefore referred to this vulnerability as inevitable.

In Aniyat Arishta it is not necessary for effect to be according to cause. In this due to the excess of doshas there is only a feeling of Arishta and on the pacification of doshas the Arishta symptom is pacified. Death is not certain in Aniyat Arishta and doubt remains. This is compared to how not all flowers produce fruit or all clouds produce rain. It is likely to occur in Purush Anashrita Arishta such as Shakun, path, Doota, etc.

In Niyat Arishta it is necessary for the effect to be due to the cause. Death certainly arises. Example: Doshaj Arishta. It is considered to be a definite Arishta. This has been explained by the Acharyas with the example of Dhoom and Agni. Just as fire is certain to occur from smoke, similarly in Arishta occurring due to defect in Dosha Dushyaadi Dalhan has expressed the definite knowledge of death.[43]

These are considered by Vagbhatta to be Asthayi and Sthayi Arishtas respectively,

Sthayi Arishta - Vagbhatta has called the characteristic on the basis of its permanent presence. It can also be called immutable. Death is considered certain in such Arishta.

Asthayi Arishta are those that disappear after a period of time. Due to the excess of doshas the severity of the symptoms results in the appearance of the Arishta. Temporary Arishta does not seem to be an expressed and mature stage. Here both life and death are doubtful. Inadvertently it seems to be Arishta but it is Arishtabhasa only. Through a thorough examination by a knowledgeable and skillful examiner it will be clear that this seemingly Arishta condition not being fully expressed can be remedied by special treatment. Thus by separating this classification Arishta's definite dying theory also becomes clear.

If someone shows signs of Arishta during an examination, it suggests that they are nearing the end of their life. However, it does not necessarily mean that they will die soon. The timing of their death depends on the specific class of Arishta present. This determination of time is called the Arishta period. In some cases, the time of death is directly mentioned, but in others, it needs to be inferred indirectly. There are methods in Samudrik Shastra and astrology to calculate a child's age using their horoscope. In the Samhitas the Arishta period has often been described from Pratyasanna or Sadyomaran to one year. According to Chakrapani, the literal meaning of Sadya and Pratyasanna is quick or early death but with the difference of opinion Sadya is stated within three or seven days. Completion of the twelfth year of the life span of Markandeya was called Arishta Kaal which ended as a result of Mahamrityunjaya Mantra and devotion to Shiva and he became a great Maharishi at later stage of his life.

Disclosure of Arishta

It is quite controversial whether the patient and his family members should be made aware of the Arishta period or not. Both types of details are available. Reviewing the situation or time of the concerned person, his relatives and the effect on them, etc. it can be told if asked but if as a result of telling there is a possibility of fatal tragic effect on the person or his relatives then it is not to be told.

If the symptoms begin to disappear and auspicious symptoms begin to appear, then it is advisable to inform the patient and his relatives about it.

The investigation of Arishta Vigyan can be mainly used to avoid loss of money, fame, time etc. It is clearly mentioned by the Acharyas not to do treatment in clearly confirmed Arishta, but in the absence of a completely clear Arishta or on the special request of the patient or his relatives, special medical arrangements can be made. According to Chakrapani, an attempt can be made to avoid Arishta by the offerings of Siddha Apta Purusha like Maheshwar and Rama.[44] Sushruta instructs that Bhoota try to kill the dying person by neutralizing the patient's medicine and by their other attempt thus the experts should try to protect the mortal and the common Rakshoghna medicines and process used by him.[45]



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Conclusion

In Indriya Sthana or Arishta Vigyan many topics related to examination, examination process and nature and pathology examination, etc. are described in great detail and precision. Its study and use greatly increases the knowledge of the doctor and especially the skill related to examination. It also leads to the practice of subtle and careful examination.

Before the complete examination of the Arishta Lakshan both the knowledge and examination of the natural state of the body are indispensable. In such a situation Arishta Vigyan study provides complete knowledge of the healthy and pathological state and examination skills.

Knowledge of the availability and unavailability of the Arishta Lakshan enhances the confidence of the doctor as well as the concerned person and his family can benefit by fulfilling or planning the objectives in a fixed time.

In today's context, in a disease with definite death, the money of both the patient and the nation, time of the doctor and the hospital can be saved and in that remaining time the life of another avoidable patient can be saved especially in an epidemic, pandemic-like condition. By interpreting this in another way one can attempt to properly deliver intense care.

The expression of a reference to the Charakokta Chakrapani interpretation seems to be influenced by Shrimad Bhagwad Gita etc. and accordingly, it can be understood as - The living entity in a state of disrepair of his habitable body, inspite of being dear under compulsion is ready to go to Mahaprayan for the acquisition of a new residence or new clothes. As a result, painful Arishta are generated. If the soul understands that it has to get new house or new clothes in exchange for the old house, then it probably will not be a remorse or anger.

Therefore the one who knows this science of Indriya is the real knower of medical science and the real knowledgeable physician.[46]

Reference

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2. Lakshmidhar Dwivedi, B.K.Dwivedi, Charaka Samhita (Ayurvedadipika, Tattvapraksini Teeka) , Chaukhamba Krishnadas Academy, Varanasi, Edition 2019 Indriya Sthana 1/3 Chakrpani.

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10. Lakshmidhar Dwivedi, B.K.Dwivedi, Charaka Samhita (Ayurvedadipika, Tattvapraksini Teeka), Chaukhamba Krishnadas Academy, Varanasi, Edition 2019 Indriya Sthana 2/3.

11. Harishchandra Singh Kushwaha, THE Aṣtanga Hrdayam, Sarvangasundara's and Ayurvedarasayana's Kusumprabha Hindi-commentary first Part, Varanasi, Chaukhambha Orientalia , 2018 Sha5/2 Arundutta.

12. Harishchandra Singh Kushwaha, The Aṣtanga Hrdayam, Sarvangasundara's and Ayurvedarasayana's Kusumprabha Hindi-commentary first Part, Varanasi, chaukhambha orientalia, 2018 Sha5/3 Arundutta.


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13. Lakshmidhar Dwivedi, B.K.Dwivedi, Charaka Samhita (Ayurvedadipika, Tattvapraksini Teeka), Chaukhamba Krishnadas Academy, Varanasi, Edition 2019 Charaka Samhita Senses Place 11/28 Chakrapani.

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34. Lakshmidhar Dwivedi, B.K.Dwivedi, Charaka Samhita (Ayurvedadipika, Tattvapraksini Teeka), Chaukhamba Krishnadas Academy, Varanasi, Edition 2019 Indriya Sthana 1/4.



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