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International Journal of Trend in
International Open Access Journal
ISSN No: 2456
@ IJTSRD | Available Online @ www.ijtsrd.com
A Review of Netra Sharira
Majagaiyan Pratikshya
1,2
1,3
Department of Shalakya
Shree Dharmasthala Manjunatheswara College of Ayurveda and Hospital, H
ABSTRACT
Netra is one of the jnanendriyas with high importance.
Without eyes, the whole world will be dark and life
will be meaningless. It is dominant of tejo mahabhuta.
If Tejo mahabhuta does not enter in to dristi during
garbhawa kala, than the child born will be having
janmandhya. Nayana, Chakshu, Lochana, Drik,
Darsanendriya are some of the synonyms of netra.
There 5mandala, 5patala, 6sandhis, peshi,
in eyes. Different Acharyas have their own view in
the utpatti of Netra during garbhawastha kala.
Different parts of netra signify the panchabhautika
composition.
Keyword: Netra, Teja,
Panchabhautikata
INTRODUCTION
NETRA SHAREERA: “Chakshurindriya”, occupies
the key position among the other Jnanendriyas.
VYUTPATI / DERIVATION:
The term Chakshu is derived from the root “
denoting Darshna (sight) and Karana (organ
responsible for sight) according to Vachaspatya.
According to Shabdakalpadruma the word “
means Darshanendriya.
NIRUKTI/ DEFINATION: According to Charaka,
Chakshu is one among Pancha jnanendriyas, which is
responsible for “Roopagrahana‟. Where
defines Chakshu as a Buddindriya originating from
“Rupatanmatra‟ performing visual perception with the
dominance of “Tejomahabhuta‟.
ETYMOLOGICAL DERIVATIONS:
The scientific meanings of each of the synonyms as
per Ayurvedic classics with their etymological
derivations are as follows:
International Journal of Trend in Scientific Research and Development (IJTSRD)
International Open Access Journal | www.ijtsrd.com
ISSN No: 2456 - 6470 | Volume - 2 | Issue – 6 | Sep
www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018
A Review of Netra Sharira
Majagaiyan Pratikshya1
, Giri Jeevan Kumar2
, H N Abhijith
,2
PG Scholar, 3
Associate Professor
f Shalakya Tantra, 2
Department of Rachana Sharir
Shree Dharmasthala Manjunatheswara College of Ayurveda and Hospital, Hassan,
Netra is one of the jnanendriyas with high importance.
world will be dark and life
will be meaningless. It is dominant of tejo mahabhuta.
If Tejo mahabhuta does not enter in to dristi during
garbhawa kala, than the child born will be having
janmandhya. Nayana, Chakshu, Lochana, Drik,
the synonyms of netra.
sandhis, peshi, marma, sira
in eyes. Different Acharyas have their own view in
the utpatti of Netra during garbhawastha kala.
Different parts of netra signify the panchabhautika
Janmandhya,
“Chakshurindriya”, occupies
the key position among the other Jnanendriyas.
akshu is derived from the root “chaksh‟
Karana (organ
responsible for sight) according to Vachaspatya.
g to Shabdakalpadruma the word “Chakshu‟
According to Charaka,
Chakshu is one among Pancha jnanendriyas, which is
Whereas Sushrutha
defines Chakshu as a Buddindriya originating from
rception with the
ETYMOLOGICAL DERIVATIONS:
The scientific meanings of each of the synonyms as
ssics with their etymological
Akshi:
Source of reaching or seeing.
than the other parts of the body.
which grasps objects
Chakshu:
Responsible for sight. Darshanendriya. Eye, vision,
faculty to see, Lord Shiva, name of Maruta, Sage, Sun
etc.
Chakshin – „Chakshate yena Chak
Drishti : Source or tool with
word „Drishti‟ has different
texts including Netra, Drishti Mandala, Netrakriya
(vision), Ateendriya, Darshana
Netra: Which takes or drives one towards knowledge.
Nayana: One which drives objects towards its
subject.
Lochana : The tool with which one sees. According
to Amarkosha, this has the capacity to see.
NETRA UTPATI/ EMBRYOLOGI
DEVELOPMENT:
As per Charaka the development of the
during the third month of Garbhavakranti. Kashyapa
opines that eye is the first organ to develop in the
fetus. But Punarvasu Atreya declares that all the sense
organs develop simultaneously. As per Sushrutha the
subtle form of all the Indriyas are present during the
formation of Garbha . Ekadasha indriyas including
Chakshurindriya are derived from the combination of
Vaikarika Ahankara with the Sathwika Ahankara. All
the indriyas become explicit during the third month.
Vagbhata attributes development of Indriyas to Kapha
and Raktavaha Srotas. He details the embryological
Research and Development (IJTSRD)
www.ijtsrd.com
6 | Sep – Oct 2018
Oct 2018 Page: 112
N Abhijith3
f Rachana Sharir
assan, Karnataka, India
g. Eye is more luminous
than the other parts of the body. As + Kshi - means,
Responsible for sight. Darshanendriya. Eye, vision,
name of Maruta, Sage, Sun
Chakshate yena Chakshu.
with which one sees The
meanings in Ayurvedic
Drishti Mandala, Netrakriya
Ateendriya, Darshana etc
Which takes or drives one towards knowledge.
One which drives objects towards its
The tool with which one sees. According
to Amarkosha, this has the capacity to see.
NETRA UTPATI/ EMBRYOLOGICAL
As per Charaka the development of the Indriyas begin
during the third month of Garbhavakranti. Kashyapa
opines that eye is the first organ to develop in the
fetus. But Punarvasu Atreya declares that all the sense
sly. As per Sushrutha the
subtle form of all the Indriyas are present during the
formation of Garbha . Ekadasha indriyas including
Chakshurindriya are derived from the combination of
Vaikarika Ahankara with the Sathwika Ahankara. All
plicit during the third month.
Vagbhata attributes development of Indriyas to Kapha
and Raktavaha Srotas. He details the embryological
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456
@ IJTSRD | Available Online @ www.ijtsrd.com
aspect of each part of the eye, for example Shukla
Mandala is developed from Kapha and it is said to be
a Pitraja Bhava, Krishna Mandala from Rakta and a
Matraja Bhava. Both these factors collectively form
Dristhti Mandala. Sushrutha describes the role of
Panchamahabhuta in the development of various parts
of the eyes. The muscular portion is derived from
Prithvi, Rakta from Agni, Krishnabhaga from Vata,
Shwetabhaga from Jala and Ashrumarga from
Akashamahabhutas. He described the role of Tridosha
in determining the colour of the eye. Like Teja in
association with Rakta Dhatu results in Raktakshi
(reddish eye) the same Tejas in association with Pitta
forms Pingakshi (dark brown eyes) and with Kapha
causes Shuklaksha (pale eye), If Tejo Mahabhoota
does not reach to Drishti part then child is born
congenitally blind and Vata in association with Tejo
Mahabhoota causes Vikrutakshya. Sushrutha explains
that, Netra is the Prasada bhaga of „Majja
Dhatu is placed above Akshi. Any Sara/asara or
Vriddhi/Kshaya of Majja Dhatu affects the
Chakshurindriya. Hence Majja is Maha Netra.
Therefore in case of Majja Vriddi the Gauravata in
Akshi and also Bhrama as well as Tamadarshana can
be seen in Majja Kshaya. Hence various factors
responsible for the development of different parts of
the eye and colour the eye, thus relates to the
constitutional variations, which are of high scientific
value to understand the state of Dosha predominance
in very early phase of development. Both Charaka and
Sushruta consider Indriyas as Atmaja Bhava . The
clearness of senses (Indriya Prasada), however is
attributed by Satmyaja Bhava. According to
Vaghbhata, the respective agnis of mahabhutas will
digest the channels of kapha and rakta to develop
sense organs. The essence of Kaphavaha shrotas
forms Shukla mandala and the essence of Raktavaha
shrotas is developed as krishna mandala. These two
are pitrija and matrija bhavas, respectively. Both of
them collectively produce Dristi mandala.
PARYAYA/SYNONYMS:
Shivashakti, Strimurti, Trikala, Linga, Mahajyothi
(Netraprakashika), Lochana, Nayana, Darshana,
Akshini, Drik, Drishti (Parishadya Shabdartha
Vijnana).
PANCHABHAUTIKA COMPOSITION:
Netra is composed of all the five Mahabhutas i.e,
1. Mamsa – Prithvi
2. Rakta- Agni
3. Krishna mandala- Vayu
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456
www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018
aspect of each part of the eye, for example Shukla
Mandala is developed from Kapha and it is said to be
Krishna Mandala from Rakta and a
Matraja Bhava. Both these factors collectively form
Dristhti Mandala. Sushrutha describes the role of
Panchamahabhuta in the development of various parts
of the eyes. The muscular portion is derived from
m Agni, Krishnabhaga from Vata,
Shwetabhaga from Jala and Ashrumarga from
Akashamahabhutas. He described the role of Tridosha
in determining the colour of the eye. Like Teja in
association with Rakta Dhatu results in Raktakshi
in association with Pitta
forms Pingakshi (dark brown eyes) and with Kapha
causes Shuklaksha (pale eye), If Tejo Mahabhoota
does not reach to Drishti part then child is born
congenitally blind and Vata in association with Tejo
a. Sushrutha explains
that, Netra is the Prasada bhaga of „Majja‟. Majja
Dhatu is placed above Akshi. Any Sara/asara or
Vriddhi/Kshaya of Majja Dhatu affects the
Chakshurindriya. Hence Majja is Maha Netra.
Therefore in case of Majja Vriddi the Gauravata in
Akshi and also Bhrama as well as Tamadarshana can
be seen in Majja Kshaya. Hence various factors
responsible for the development of different parts of
the eye and colour the eye, thus relates to the
constitutional variations, which are of high scientific
value to understand the state of Dosha predominance
in very early phase of development. Both Charaka and
Sushruta consider Indriyas as Atmaja Bhava . The
clearness of senses (Indriya Prasada), however is
attributed by Satmyaja Bhava. According to
, the respective agnis of mahabhutas will
digest the channels of kapha and rakta to develop
sense organs. The essence of Kaphavaha shrotas
forms Shukla mandala and the essence of Raktavaha
shrotas is developed as krishna mandala. These two
respectively. Both of
them collectively produce Dristi mandala.
Shivashakti, Strimurti, Trikala, Linga, Mahajyothi
(Netraprakashika), Lochana, Nayana, Darshana,
Akshini, Drik, Drishti (Parishadya Shabdartha
PANCHABHAUTIKA COMPOSITION:
Netra is composed of all the five Mahabhutas i.e,
4. Shewta mandala- Jala
5. Ashrumarga- Akasha
NETRA –SHAREERA: Realizing the importance of
the eye, Sushruta has described the
organ in most elaborated and practical way while
discussing various anatomical components in terms of
their size, shape, and relation as is visible in a person.
Situation: Head is the supreme part of the human
body (uttamanga), when compar
is the site of life for living beings. All the senses are
situated in and supported by the head. Two eye orbits
are situated in the head, which are the shelter of two
Netras, but one Chakshurindriya. These Netraguhas
are the two among the nine external openings of the
Shiraha.
Shape: In Sushruta Samhita Uttartantra, Acharya has
described Netra as Suvrittam, Gostanakaram and
Nayana Budbudam, which denotes the shape and
consistency of the Netra.
A. Suvrittam: By the word Suvrittam mean
is spherical from all sides.
B. Gostanakaram: By the word we mean that eye is
shaped like that teat of the cow i.e. oblong shaped
or oval shaped. Eyeball seen along with extra
ocular muscles and optic nerve is very much
similar to Cow‟steat.
C. Nayana Budbudam: It means like a bubble
floating on the water i.e. round in shape and soft
in consistency and glossy / glistening in character,
this term suggestive of external appearance of the
eye in the eye orbit.
DIMENSIONS OF NETRA:
The measurements of the eye
Sushruta in terms of „Anguli‟ like
Anguli in context to measurement of Netra is equal to
Swangushthodara i.e. one’s own thumb, which has
been supported and clearly written by the
commentator Dalhana. And he had given two
dimensions – 2 Angulas Bahulya and 2 ½ Angulas
Sarvata. According to some scholars, the
„Bahulya‟ means anteroposterior
of the eyeball and it is 2 Ang
the word „Sarvatah‟ can be considred as the side
side measurement i.e. circumference of the eyeball;
and it is 2 ½ Angulas. But the exact measurement of 2
½ Angulas is better applicable to the side to side
distance of the eye. [I.e. the distance from inner
canthus to outer canthus]. According to Dalhana, the
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470
Oct 2018 Page: 113
Realizing the importance of
the eye, Sushruta has described the Anatomy of this
organ in most elaborated and practical way while
discussing various anatomical components in terms of
their size, shape, and relation as is visible in a person.
Head is the supreme part of the human
uttamanga), when compared to all other parts. It
is the site of life for living beings. All the senses are
situated in and supported by the head. Two eye orbits
are situated in the head, which are the shelter of two
Netras, but one Chakshurindriya. These Netraguhas
mong the nine external openings of the
In Sushruta Samhita Uttartantra, Acharya has
described Netra as Suvrittam, Gostanakaram and
Nayana Budbudam, which denotes the shape and
By the word Suvrittam means that eye
By the word we mean that eye is
shaped like that teat of the cow i.e. oblong shaped
or oval shaped. Eyeball seen along with extra -
ocular muscles and optic nerve is very much
It means like a bubble
floating on the water i.e. round in shape and soft
in consistency and glossy / glistening in character,
this term suggestive of external appearance of the
DIMENSIONS OF NETRA:
eball were described by
like any other organ but,
o measurement of Netra is equal to
own thumb, which has
been supported and clearly written by the
commentator Dalhana. And he had given two
2 Angulas Bahulya and 2 ½ Angulas
Sarvata. According to some scholars, the word
rior diameter or thickness
gulas. As per their view,
can be considred as the side-to-
circumference of the eyeball;
and it is 2 ½ Angulas. But the exact measurement of 2
½ Angulas is better applicable to the side to side
distance of the eye. [I.e. the distance from inner
According to Dalhana, the
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456
@ IJTSRD | Available Online @ www.ijtsrd.com
word „Dvyangulam Sardham‟ means „Ardha
Triteeyangula‟. This was commented by some
scholars as 3 ½ Angula, and they apply it as the
circumference of the eyeball.
ANATOMICAL PARTS OF THE NETRA:
The anatomical parts of the eye were described by
Sushruta as 5Mandalas, 6Sandhis and 6
same division was adopted by Vagbhatta,
Madhavakara and Bhavamishra also.
MANDALA: The word Mandala is made from root
„Mad‟ + „Klach‟ pratyaya i.e. which covering circular
areas or concentric circles. The five Mandalas of the
eye are:
1. Pakshma Mandala: This is the first and
outermost Mandala of the eye formed by the
Pakshma or the eyelashes.
Vartmaromani". They is situated in the
margins called pakshmashaya or pakshma sadana.
Paksma is a form of Kesa and
upadhatu of majja.
2. Vartma Mandala: Upper and Lower eyelids
jointly form a circle in front of the eyeball, which
is termed as Vartma Mandala. It is
Aksi Kosha considering its protective function.
The external muscles of the eye lid are
mandal pesi. There is one snayu which is of prithu
type. There is tarunasthy in the eye lids. The two
eye lids meet in two sandhis called as Kaninika
and Apanga. The movement of the vartma is
regulated by Nimesha Unmesha Shira.Vartma
consits of two bahya patalas. Vartma mandala is
muscular organ consisting of prithivi maha bhuta
dominanace and sthanik dosha is kapha. Nimesha
and Unmesha karma is the major funct
vartma mandala which is carried out by Vyana
vayu.
3. Shukla Mandala: This portion appears as whitish
and therefore known as Shukla Mandala. The
Shukla Mandala can be correlated to the scleral
part of the outer fibrous coat of the eyeball
covered with conjunctiva. Shukla mandala forms
sandhi with neighbouring mandalas as follows
peripherally vartma shukla sandhi, medially
kaninika sandhi, laterally Apanga sandhi.
dominated by kapha due to the presence of jala
mahabuta.The sthira , snigdha and gur
of kapha provides shape and stability to the
ball.
4. Krishna Mandala: The size of this Mandala is
1/3rd of the whole Netra. This Mandala can
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456
www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018
means „Ardha
. This was commented by some
scholars as 3 ½ Angula, and they apply it as the
ANATOMICAL PARTS OF THE NETRA:
were described by
Sandhis and 6Patalas. The
same division was adopted by Vagbhatta,
The word Mandala is made from root
which covering circular
areas or concentric circles. The five Mandalas of the
This is the first and
outermost Mandala of the eye formed by the
"Pakshmani
situated in the lid
margins called pakshmashaya or pakshma sadana.
considered as
Upper and Lower eyelids
the eyeball, which
also known as
ksi Kosha considering its protective function.
muscles of the eye lid are the part of
There is one snayu which is of prithu
type. There is tarunasthy in the eye lids. The two
eye lids meet in two sandhis called as Kaninika
ga. The movement of the vartma is
regulated by Nimesha Unmesha Shira.Vartma
consits of two bahya patalas. Vartma mandala is
muscular organ consisting of prithivi maha bhuta
dominanace and sthanik dosha is kapha. Nimesha
and Unmesha karma is the major function of
vartma mandala which is carried out by Vyana
This portion appears as whitish
and therefore known as Shukla Mandala. The
Shukla Mandala can be correlated to the scleral
part of the outer fibrous coat of the eyeball
Shukla mandala forms
sandhi with neighbouring mandalas as follows
peripherally vartma shukla sandhi, medially
kaninika sandhi, laterally Apanga sandhi. It is
dominated by kapha due to the presence of jala
mahabuta.The sthira , snigdha and guru properties
of kapha provides shape and stability to the eye
: The size of this Mandala is
1/3rd of the whole Netra. This Mandala can be
compared with the cornea; and appears as blackish
because of the iris underneath even though it
transparent. "Vatat Krishnam".
has the predominance of vata.
5. Drishti Mandala: Last and innermost circular
structure of the Netra encloses Drishti in it and
hence named Drishti Mandala. Measurement of
Mandala is 1/7th of Krishna Mandala i
opinion of Videha and Dalhana. Sushruta also
expresses same thoughts. According to A
Sangraha it is said to be equal to 1/9th part of the
“krishna mandala”. A gap of 4 angula exists
between the centre portion of two dristi.
shape of dristi mandala is like masur seed..On the
contrary Shushrut also explains dristi mandal as
1/9th of krishna mandala to the refernce of 1/7th.
It can be compared to Pupils or the orra serrata
region.
SANDHIS:
Sandhis are the „Junctional
Mandalas. The Sandhis are 6 in numb
1. Pakshma – Vartma gata Sandhi:
of Pakshma Mandala and Vartma Mandala is
called as the Pakshma Vartmagata Sandhi and it is
considered as the lid margin.
2. Vartma – Shukla gata Sandhi:
Vartma and Shukla Mandala is called as Vartma
Shuklagata Sandhi. Fornix of the eyeball where
the palpebral conjunctiva is reflected on to the
bulbar conjunctiva seems to be Vartma Shuklagata
Sandhi.
3. Shukla – Krishna gata Sandhi:
joining between Shukla Mandala and Krishna
Mandala is called as Shukla Krishnagata Sandhi.
This junctional area can be considered as the
sclero - corneal junction i.e.
4. Krishna - Drishti gata Sandhi:
Krishna and Drishti Mandala is called as
– Drishtigata Sandhi. By considering iris part in
Krishna Mandala, this Sandhi can be explained
and the central free margin of the iris, which rests
on the anterior capsule of the lens, can be
considered as the Krishna Drishtigata Sandhi.
Otherwise there is no apparent union line between
the cornea and pupil.
5. Kaneenika Sandhi: Dalhana describes this
Sandhi and it can be considered as the inner or
nasal canthus of the eye.
6. Apanga Sandhi: Dalhana describes Apanga
Sandhi and it can be considered as the
canthus Of the eye.It is one of the marma point.
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470
Oct 2018 Page: 114
compared with the cornea; and appears as blackish
because of the iris underneath even though it is
transparent. "Vatat Krishnam". Krishna mandala
vata.
: Last and innermost circular
structure of the Netra encloses Drishti in it and
hence named Drishti Mandala. Measurement of
Mandala is 1/7th of Krishna Mandala in the
opinion of Videha and Dalhana. Sushruta also
expresses same thoughts. According to Astanga
Sangraha it is said to be equal to 1/9th part of the
“krishna mandala”. A gap of 4 angula exists
between the centre portion of two dristi. The
andala is like masur seed..On the
contrary Shushrut also explains dristi mandal as
1/9th of krishna mandala to the refernce of 1/7th.
It can be compared to Pupils or the orra serrata
l Areas‟ between two
re 6 in number. They are
Vartma gata Sandhi: The union line
of Pakshma Mandala and Vartma Mandala is
called as the Pakshma Vartmagata Sandhi and it is
margin.
Shukla gata Sandhi: The union line of
Vartma and Shukla Mandala is called as Vartma
Shuklagata Sandhi. Fornix of the eyeball where
the palpebral conjunctiva is reflected on to the
bulbar conjunctiva seems to be Vartma Shuklagata
Krishna gata Sandhi: The circular line
etween Shukla Mandala and Krishna
Mandala is called as Shukla Krishnagata Sandhi.
This junctional area can be considered as the
i.e. Limbus.
Drishti gata Sandhi: The union line of
Krishna and Drishti Mandala is called as Krishna
Drishtigata Sandhi. By considering iris part in
Krishna Mandala, this Sandhi can be explained
and the central free margin of the iris, which rests
on the anterior capsule of the lens, can be
considered as the Krishna Drishtigata Sandhi.
there is no apparent union line between
Dalhana describes this
Sandhi and it can be considered as the inner or
Dalhana describes Apanga
Sandhi and it can be considered as the outer
canthus Of the eye.It is one of the marma point.
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456
@ IJTSRD | Available Online @ www.ijtsrd.com
PATALAS: Patala is one of the structures told by
Sushruta in Netra Shareera. Various authors have
described and interpreted the concept of Patalas in
their own way and yet no consensus has reached upo
among them on this subject. V.S. Apte, in his Sanskrit
– English dictionary describes the meaning of Patala
as a film or coating over the eyes. According to
Monier Williams, it can be considered as a layer of
the eyeball.
Etymology: Pat + “Klach” pratyaya- Which means a
layer, veil, covering chest, membrane especially of the
eyes, a film over the eyes. So it can be considered as
the layers of the eyeball35
. There are 6 Patalas in the
eyeball – 2 Vartma Patalas and 4 Akshi Patalas. The
pathogenesis of Drishtigata Rogas, especially Timira
has been described in terms of involvement of
successive Patalas. The prognosis of the disease also
depends upon the involvement of respective Patala.
Sushruta considers different Akshi Patalas and their
constituting factors are as follows36
.
The outermost first patala is supported by Tejas &
Jala; the second one consists of Mamsa, the third
Patala is described as „Medoashrita‟ and
Patala is „Asthyashrita‟. Their thickness
one-fifth of the Drishti36
. Dalhana has described
or outermost Patala as “Tejojalashrita”. According to
Dalhana, the word Teja means Alochaka Pitta and so
Siragata Rakta can be taken as Teja. Jala, according to
him implies Rasa Dhatu. So it can be considered that
the first Patala is the Ashraya for Rasa
Dhatus.
According to some scholars, the Prathama Patalas can
be taken as Cornea and Aqueous humour; as they are
the seat of Tejas and Jala. The 2nd Patalas, which is
Mamsashrita, can be taken as Iris and Ciliary
Both iris and ciliary body are mesodermal in origin
and contain muscles tissue. The 3rd Patala or
Medoashrita Patala can be taken as Lens & Vitreous
humour, as lens is explained as 3rd patala for its
position next to uvea & vitreous is a jelly like
structure which resembles medas (fat). The 4th Patala
or Asthyashrita Patala can be taken as Retina, as it is
the seat for Linganasha. Their opinion can be
summarized as follows:
1st Patala Cornea & Aqueous humour, 2nd Pa
and Ciliary body, 3rd
Patala Lens & Vitreous humour,
4th Patala Retina.
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456
www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018
Patala is one of the structures told by
Sushruta in Netra Shareera. Various authors have
described and interpreted the concept of Patalas in
their own way and yet no consensus has reached upon
among them on this subject. V.S. Apte, in his Sanskrit
English dictionary describes the meaning of Patala
as a film or coating over the eyes. According to
Monier Williams, it can be considered as a layer of
Which means a
layer, veil, covering chest, membrane especially of the
. So it can be considered as
. There are 6 Patalas in the
2 Vartma Patalas and 4 Akshi Patalas. The
shtigata Rogas, especially Timira
has been described in terms of involvement of
prognosis of the disease also
depends upon the involvement of respective Patala.
Sushruta considers different Akshi Patalas and their
The outermost first patala is supported by Tejas &
Jala; the second one consists of Mamsa, the third
and the fourth
thickness is equal to
described thefirst
or outermost Patala as “Tejojalashrita”. According to
Dalhana, the word Teja means Alochaka Pitta and so
Siragata Rakta can be taken as Teja. Jala, according to
him implies Rasa Dhatu. So it can be considered that
Rasa and Rakta
According to some scholars, the Prathama Patalas can
be taken as Cornea and Aqueous humour; as they are
the seat of Tejas and Jala. The 2nd Patalas, which is
Mamsashrita, can be taken as Iris and Ciliary body.
Both iris and ciliary body are mesodermal in origin
and contain muscles tissue. The 3rd Patala or
Medoashrita Patala can be taken as Lens & Vitreous
humour, as lens is explained as 3rd patala for its
position next to uvea & vitreous is a jelly like
tructure which resembles medas (fat). The 4th Patala
or Asthyashrita Patala can be taken as Retina, as it is
the seat for Linganasha. Their opinion can be
1st Patala Cornea & Aqueous humour, 2nd Patala Iris
ala Lens & Vitreous humour,
RELATIVE POSITIONS OF EACH PATALA:
Only one clinical feature of the Prathama patala has
been described by Acharya Vagbhatta is
blurred/indistinct vision, which becomes clear
sometimes without any reason. As th
the superficial Dhatus only, the prognosis is good.
Prathama Patala, among the four Akshi Patalas, is
known as Bahya or outer; this means that the other
three are relatively inner to the
According to Sushruta, the disease Timira
first Patala, followed by second, third and fourth
Patalas. Therefore the first Patala is considered as the
outermost and the fourth Patala is considered as the
innermost Patala. But the commentary given by
Dalhana did not correspond to
the relative position of each
„Kalakasthi Ashrita‟ Patala as the first Patala and
considers it as innermost. According to him, the
second Patala is Medoashrita, third Patala is
Mamsashrita and the fourth Patala is Tejojalashrita.
This description can be considered as a
misinterpretation from Dalhana. Actually he had
misunderstood the word
Sushruta in the description
Timira and considered the
Abhyantara (innermost) Patala. According to some
other scholars, the Patalas can be taken as the layers
of the cornea. They quote Vagbhatta to justify their
opinion. While describing the prognosis of the disease
„Kshata Shukla‟, it has been s
Kricchra Sadhya when it occurs in the first Patala.
There the word „Twak‟ is used for Patala. When the
disease involves the second Patala, it becomes Yapya
and Asadhya when it involves the third Patala. As the
disease „Kshata Shukla‟ is limited to
only, these Patalas can be taken as successive layers
of the cornea. There is one other view in which the
Patalas are taken as different layers of the lens itself.
To justify this, they argue that the lens is the only
structure where the changes of
Kacha and Linganasha are taking place. They
consider the anterior lens capsule as the fir
and nucleus as the fourth Patala.
According to some other views, the Patalas can be
taken as different layers of retina. There is third Patala
involvement for the diseases Pittavidagdha Drishti
and Kaphavidagdha Drishti. These are the diseases
where patients complain of day blindness and night
blindness respectively. As these diseases occur due to
degeneration of rods and cones. The Patalas can be
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470
Oct 2018 Page: 115
RELATIVE POSITIONS OF EACH PATALA:
Only one clinical feature of the Prathama patala has
been described by Acharya Vagbhatta is
blurred/indistinct vision, which becomes clear
sometimes without any reason. As the disease vitiate
the superficial Dhatus only, the prognosis is good.
Prathama Patala, among the four Akshi Patalas, is
known as Bahya or outer; this means that the other
three are relatively inner to the former.
According to Sushruta, the disease Timira vitiates the
first Patala, followed by second, third and fourth
Patalas. Therefore the first Patala is considered as the
outermost and the fourth Patala is considered as the
innermost Patala. But the commentary given by
to it and he has reversed
Patala. Dalhana Describes
Patala as the first Patala and
considers it as innermost. According to him, the
second Patala is Medoashrita, third Patala is
the fourth Patala is Tejojalashrita.
This description can be considered as a
misinterpretation from Dalhana. Actually he had
„Abhyantara‟ given by
of Prathama Patalagata
the first Patala as the
Abhyantara (innermost) Patala. According to some
other scholars, the Patalas can be taken as the layers
of the cornea. They quote Vagbhatta to justify their
opinion. While describing the prognosis of the disease
, it has been said that the disease is
Kricchra Sadhya when it occurs in the first Patala.
is used for Patala. When the
the second Patala, it becomes Yapya
and Asadhya when it involves the third Patala. As the
is limited to the cornea
only, these Patalas can be taken as successive layers
There is one other view in which the
taken as different layers of the lens itself.
To justify this, they argue that the lens is the only
structure where the changes of the diseases Timira,
Kacha and Linganasha are taking place. They
consider the anterior lens capsule as the first Patala
and nucleus as the fourth Patala.
According to some other views, the Patalas can be
taken as different layers of retina. There is third Patala
involvement for the diseases Pittavidagdha Drishti
and Kaphavidagdha Drishti. These are the diseases
here patients complain of day blindness and night
blindness respectively. As these diseases occur due to
degeneration of rods and cones. The Patalas can be
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456
@ IJTSRD | Available Online @ www.ijtsrd.com
taken as different layers of retina. But, by taking the
retina as Patalas, we cannot explain the cli
Timira. However, there is another view that, all these
patalas are seated in Dristi mandala. Their thickness is
one fifth of Dristi mandal. This will lead to concept of
dividing Dristi mandala in to four distinct layers; each
layers of retina representing patalas.
Tejojalashrita Patala: Pigment cell layer, rods
cones layer.
Mamsaashrita Patala: Outer and Inner nuclear layer
and plexi form layer.
Medoashrita Patala: Layer of ganglion cells.
Asthyashrita Patala: Layer of optic nerve fibres.
To conclude, we can say that Patalas were described
by Ancient Acharyas in order to show the severity of
the diseases when they involve deeper tissues and no
single structure can be correlated with particular
Patala exactly probably the used Patala is
for different structures in different contexts.
CONCEPT OF DRISHTI
As Timira is one among the Drishti gata Rogas, it is
quiet essential to know more about Drishti.
Etymology:
Drish +„Ktin Karane‟ pratyaya–Meaning
see.
The concept of Drishti by Acharya Sushruta is little
different and all the description of Drishti given by
him points to the pupil37
i.e.
Masura dala matra [size of a Masura
Prasada of Panchamahaboota
Covered by the external Patala
Sparkle like glow worm (Khadyotavisfulingabha)
Constantly irrigated by the cold aqueous
Shape resembles a hole (Vivirakritim)
Benefited with cold things
Sushruta has given the measurement of Drishti as
1/7th of Krishna Mandala, in Uttartantra. But in
Sutrasthana, it is described as 1/9th of Taraka. Here
the meaning of Taraka was given as Krishna Mandala.
So different measurements for the same structure
given by the same author points that Drishti is a
constricting and dilating structure and this also points
to the pupil. So 1/7th of Krishna Mandala is the
measurement when the iris is dilated, while 1/9th of
Krishna Mandala is the measurement when the iris is
constricted38
.
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456
www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018
taken as different layers of retina. But, by taking the
retina as Patalas, we cannot explain the clinical entity
Timira. However, there is another view that, all these
patalas are seated in Dristi mandala. Their thickness is
This will lead to concept of
dividing Dristi mandala in to four distinct layers; each
Pigment cell layer, rods and
Outer and Inner nuclear layer
Layer of ganglion cells.
Layer of optic nerve fibres.
To conclude, we can say that Patalas were described
by Ancient Acharyas in order to show the severity of
involve deeper tissues and no
single structure can be correlated with particular
Patala exactly probably the used Patala is to be taken
contexts.
As Timira is one among the Drishti gata Rogas, it is
quiet essential to know more about Drishti.
ning the tools to
concept of Drishti by Acharya Sushruta is little
different and all the description of Drishti given by
Masura dala matra [size of a Masura dala]
(Khadyotavisfulingabha)
aqueous
(Vivirakritim)
Sushruta has given the measurement of Drishti as
1/7th of Krishna Mandala, in Uttartantra. But in
ed as 1/9th of Taraka. Here
the meaning of Taraka was given as Krishna Mandala.
So different measurements for the same structure
given by the same author points that Drishti is a
constricting and dilating structure and this also points
th of Krishna Mandala is the
measurement when the iris is dilated, while 1/9th of
Krishna Mandala is the measurement when the iris is
All these descriptions prove that the Drishti was
considered as pupil by ancient Acharyas. The
anatomical description of Drishti is present only in
Sushruta Samhita. But now it is very clear that the
word Drishti is a broad sense having a wide range of
meaning. If pupil alone will be taken as Drishti, then
the Drishtighna Rogas should be confined only to the
pupil. But it is clear that none of the Drishtigata
Rogas are confined to the pupil. Instead, the
Drishtigata Rogas are the diseases, where the
structural lesion is present somewhere in the
refractive medium or retina. In some of the
Drishtigata Rogas, higher centers like optic nerve and
visual cortex are also been involved. So it is better to
take these all in toto as the Drishti. Drishti in simple
sense means vision. All the anatomical structures
through which light passes to reach the retina
including the optical zone of cornea, aqueous humour,
lens, vitreous humour and retina can be included in
the Drishti.
Akshi Bandhana: All the internal parts of the eye are
properly alligned together by akshi bandana.The
component are sira, kandara, meda and kapha.
sleshma is the binding material in all such joints. In
addition to properly holding of the eye parts, akshi
bandhana will also fix the patalas properly. Sira
Dhamani in first patala, Kandara in second patala,
Medas in third patala, Kalakasthy
coloured bone. The word Kalakasya ca is replaced by
Krishna Bandhane in manuscript according to
Dalhana. According to Sasilekha commentary of
Acharya Indu, The first patala consists of Sira guna,
the qualities of tejas and jala are also seen
second patala has Kandara guna which is derivative of
mamsa dhatu. The third patala has meda guna; exact
visual perception takes place in this patala as dristi is
seated in medas, kalakasthy remains outside medas.
Kapha supports all of them. Thes
body parts and tissue from sole of the feet to centre of
the heart. Dipika commentary has identified four
mandalas in dristi as Rasa raktasraya, Mamsa
raktasraya, Medasamshraya and Kamala sthitha.
Marma: There are three marmas releated
Apanga, Aavarta and Shringataka. Apanga is situated
in the lateral end of the lower side of the eye .It is a
shira marma and half angula in size. Avarta marma is
a sandhi marma lying above the eyebrows .It is also of
half angula size. The damage
in either blindness or visual impairment. Shringataka
is a junctional area of the channels of nutrition of
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470
Oct 2018 Page: 116
All these descriptions prove that the Drishti was
considered as pupil by ancient Acharyas. The
escription of Drishti is present only in
Sushruta Samhita. But now it is very clear that the
word Drishti is a broad sense having a wide range of
meaning. If pupil alone will be taken as Drishti, then
the Drishtighna Rogas should be confined only to the
pil. But it is clear that none of the Drishtigata
Rogas are confined to the pupil. Instead, the
Drishtigata Rogas are the diseases, where the
structural lesion is present somewhere in the
refractive medium or retina. In some of the
r centers like optic nerve and
visual cortex are also been involved. So it is better to
take these all in toto as the Drishti. Drishti in simple
sense means vision. All the anatomical structures
through which light passes to reach the retina
optical zone of cornea, aqueous humour,
lens, vitreous humour and retina can be included in
All the internal parts of the eye are
properly alligned together by akshi bandana.The
component are sira, kandara, meda and kapha.
shma is the binding material in all such joints. In
addition to properly holding of the eye parts, akshi
bandhana will also fix the patalas properly. Sira-
Dhamani in first patala, Kandara in second patala,
patala, Kalakasthy is the black
coloured bone. The word Kalakasya ca is replaced by
Krishna Bandhane in manuscript according to
Dalhana. According to Sasilekha commentary of
Acharya Indu, The first patala consists of Sira guna,
the qualities of tejas and jala are also seen here. The
second patala has Kandara guna which is derivative of
mamsa dhatu. The third patala has meda guna; exact
visual perception takes place in this patala as dristi is
seated in medas, kalakasthy remains outside medas.
Kapha supports all of them. These have links to all
body parts and tissue from sole of the feet to centre of
the heart. Dipika commentary has identified four
mandalas in dristi as Rasa raktasraya, Mamsa
Medasamshraya and Kamala sthitha.
There are three marmas releated to eye i.e
Aavarta and Shringataka. Apanga is situated
lower side of the eye .It is a
shira marma and half angula in size. Avarta marma is
a sandhi marma lying above the eyebrows .It is also of
to these two will result
in either blindness or visual impairment. Shringataka
is a junctional area of the channels of nutrition of
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456
@ IJTSRD | Available Online @ www.ijtsrd.com
sense organs like nose, ear, eye and tongue. It is
situated between two eye brows. It is a sira marma of
four angula sizes. Any trauma to these points will be
fatal.
Sira: There are 38 sira to carry doshas. Among them
vata is carried in eight siras, pitta, rakta and kapha are
carried in ten siras each. Two of them take part in lid
movement. A total number of 56 siras one pres
both eyes. Among them two each are responsible for
lid movement and one in apanga sandhi. These six
siras should not be opened during sira vyadha.
Dhamani: There are rupa vaha dhamani to transmit
visual percerption and asruvaha dhamanis for the flo
of tears one in each eye.
Snyau, Peshi:There is a snayu of prithu type in the
eyes. One pesi is situated in each eye, which circular
(mandala) in shape.
Disscussion:
Netra is one of the jnanendriyas with high importance.
Without eyes the whole world is dark and life is
meaningless. Netra, Nayana, Lochana, Drik, Chakshu,
Darsendriya are some of the synonyms of netra.
Chakshu it is derieved from “Chaksh” root which
means darshana or sight. Netra performs both roopa
grahana and buddhigrahana as it is the
Aalochaka pitta. It is predominant of Tejo mahabhutas
so there is always fear of kapha to eye. When teja
doesnot enter to drusti during garbhawakala
Janmandhya occurs. Regarding the utpatti of netra
various Acharyas have different views .Some say
during 3rd
month of gestation, some say the first organ
to develop and some say the subtle of all indriyas will
be present during formation of garbha. As whole
world is made of mahabhutas, netra and its various
parts signify their panchabhautika compositio
is the Prasada bhaga of majja dhatu hence majja
khasaya and vruddhi shows impact on netra. There are
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456
www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018
sense organs like nose, ear, eye and tongue. It is
It is a sira marma of
Any trauma to these points will be
There are 38 sira to carry doshas. Among them
rakta and kapha are
carried in ten siras each. Two of them take part in lid
siras one present in
both eyes. Among them two each are responsible for
and one in apanga sandhi. These six
siras should not be opened during sira vyadha.
There are rupa vaha dhamani to transmit
visual percerption and asruvaha dhamanis for the flow
There is a snayu of prithu type in the
eyes. One pesi is situated in each eye, which circular
Netra is one of the jnanendriyas with high importance.
dark and life is
, Nayana, Lochana, Drik, Chakshu,
Darsendriya are some of the synonyms of netra.
Chakshu it is derieved from “Chaksh” root which
means darshana or sight. Netra performs both roopa
grahana and buddhigrahana as it is the seat of
Aalochaka pitta. It is predominant of Tejo mahabhutas
so there is always fear of kapha to eye. When teja
r to drusti during garbhawakala,
Janmandhya occurs. Regarding the utpatti of netra
various Acharyas have different views .Some say
month of gestation, some say the first organ
to develop and some say the subtle of all indriyas will
be present during formation of garbha. As whole
world is made of mahabhutas, netra and its various
parts signify their panchabhautika composition. Netra
is the Prasada bhaga of majja dhatu hence majja
khasaya and vruddhi shows impact on netra. There are
2 netra golaka situated in netraguhas . The shape of
netra is like gostana, suvritta, or budbuda. Mandala
(5), Patala(5) and sandhi(6) are the
of eye. These are the parts where dosa get localized
and produce various types of netra rogas. When dosa
invade deeper and deeper patala , timira, Kacha and
Linganasa are produced. Netra also consists of Akshi
bandhana, sira, pesi, dhamani
accessory parts. Thus, whole of
Mandala, Sandhi, Akshi bandhana, sira, pesi,
dhamani, marma, snayu completes the netra sharira.
Conclusion:
For the proper diagnosis of netra rogas, the detailed
study of netra sharira is necessar
when get accumulated in netra produce 76 types of
netra rogas manifested as Sandhigata rogas,
Vartmagata rogas, Shuklagata rogas, Krishnagata
rogas, Sarvagata rogas and Drusti gata rogas.
References:
1. Shastri Ambika Dutta. Susruta Samhit
Maharshi Susruta. Varanasi: Chaukhamba
Sanskrit Sansthan; 2017.
2. Shukla Vidhyadhara Tripathi Ravi Dutta. Caraka
Samhita of Agnivesa: New Delhi: Chaukambha
Sanskrit Pratishthana; 2012.
3. Murthy Srikantha K R. Astanga Samgraha of
Vaghbhata: Varanasi: Chauk
2012.
4. Murthy Srikantha K R. Illustrated Susruta
Samhita: Varanasi: Chaukhamba Orientalia;
5. Shankar Udaya. Text Book o
Tantra(Illustrated): Chaukhamba Visvabharathi;
2012.
6. Biswal Adikanda Routray Rasmita. A Text Book
of Shalakya Tantra. New Delhi: Chaukhamba
Publications; 2015.
International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470
Oct 2018 Page: 117
2 netra golaka situated in netraguhas . The shape of
like gostana, suvritta, or budbuda. Mandala
(5), Patala(5) and sandhi(6) are the anatomical parts
of eye. These are the parts where dosa get localized
and produce various types of netra rogas. When dosa
invade deeper and deeper patala , timira, Kacha and
Linganasa are produced. Netra also consists of Akshi
bandhana, sira, pesi, dhamani, marma, snayu as
accessory parts. Thus, whole of Patala.
Mandala, Sandhi, Akshi bandhana, sira, pesi,
dhamani, marma, snayu completes the netra sharira.
For the proper diagnosis of netra rogas, the detailed
study of netra sharira is necessary. Vitiated doshas
when get accumulated in netra produce 76 types of
netra rogas manifested as Sandhigata rogas,
Vartmagata rogas, Shuklagata rogas, Krishnagata
rogas, Sarvagata rogas and Drusti gata rogas.
. Susruta Samhita of
Maharshi Susruta. Varanasi: Chaukhamba
Shukla Vidhyadhara Tripathi Ravi Dutta. Caraka
Samhita of Agnivesa: New Delhi: Chaukambha
2012.
R. Astanga Samgraha of
Vaghbhata: Varanasi: Chaukhamba Orientalia;
R. Illustrated Susruta
Samhita: Varanasi: Chaukhamba Orientalia; 2012.
Shankar Udaya. Text Book of Shalakya
Tantra(Illustrated): Chaukhamba Visvabharathi;
a Routray Rasmita. A Text Book
Shalakya Tantra. New Delhi: Chaukhamba

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A Review of Netra Sharira

  • 1. International Journal of Trend in International Open Access Journal ISSN No: 2456 @ IJTSRD | Available Online @ www.ijtsrd.com A Review of Netra Sharira Majagaiyan Pratikshya 1,2 1,3 Department of Shalakya Shree Dharmasthala Manjunatheswara College of Ayurveda and Hospital, H ABSTRACT Netra is one of the jnanendriyas with high importance. Without eyes, the whole world will be dark and life will be meaningless. It is dominant of tejo mahabhuta. If Tejo mahabhuta does not enter in to dristi during garbhawa kala, than the child born will be having janmandhya. Nayana, Chakshu, Lochana, Drik, Darsanendriya are some of the synonyms of netra. There 5mandala, 5patala, 6sandhis, peshi, in eyes. Different Acharyas have their own view in the utpatti of Netra during garbhawastha kala. Different parts of netra signify the panchabhautika composition. Keyword: Netra, Teja, Panchabhautikata INTRODUCTION NETRA SHAREERA: “Chakshurindriya”, occupies the key position among the other Jnanendriyas. VYUTPATI / DERIVATION: The term Chakshu is derived from the root “ denoting Darshna (sight) and Karana (organ responsible for sight) according to Vachaspatya. According to Shabdakalpadruma the word “ means Darshanendriya. NIRUKTI/ DEFINATION: According to Charaka, Chakshu is one among Pancha jnanendriyas, which is responsible for “Roopagrahana‟. Where defines Chakshu as a Buddindriya originating from “Rupatanmatra‟ performing visual perception with the dominance of “Tejomahabhuta‟. ETYMOLOGICAL DERIVATIONS: The scientific meanings of each of the synonyms as per Ayurvedic classics with their etymological derivations are as follows: International Journal of Trend in Scientific Research and Development (IJTSRD) International Open Access Journal | www.ijtsrd.com ISSN No: 2456 - 6470 | Volume - 2 | Issue – 6 | Sep www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018 A Review of Netra Sharira Majagaiyan Pratikshya1 , Giri Jeevan Kumar2 , H N Abhijith ,2 PG Scholar, 3 Associate Professor f Shalakya Tantra, 2 Department of Rachana Sharir Shree Dharmasthala Manjunatheswara College of Ayurveda and Hospital, Hassan, Netra is one of the jnanendriyas with high importance. world will be dark and life will be meaningless. It is dominant of tejo mahabhuta. If Tejo mahabhuta does not enter in to dristi during garbhawa kala, than the child born will be having janmandhya. Nayana, Chakshu, Lochana, Drik, the synonyms of netra. sandhis, peshi, marma, sira in eyes. Different Acharyas have their own view in the utpatti of Netra during garbhawastha kala. Different parts of netra signify the panchabhautika Janmandhya, “Chakshurindriya”, occupies the key position among the other Jnanendriyas. akshu is derived from the root “chaksh‟ Karana (organ responsible for sight) according to Vachaspatya. g to Shabdakalpadruma the word “Chakshu‟ According to Charaka, Chakshu is one among Pancha jnanendriyas, which is Whereas Sushrutha defines Chakshu as a Buddindriya originating from rception with the ETYMOLOGICAL DERIVATIONS: The scientific meanings of each of the synonyms as ssics with their etymological Akshi: Source of reaching or seeing. than the other parts of the body. which grasps objects Chakshu: Responsible for sight. Darshanendriya. Eye, vision, faculty to see, Lord Shiva, name of Maruta, Sage, Sun etc. Chakshin – „Chakshate yena Chak Drishti : Source or tool with word „Drishti‟ has different texts including Netra, Drishti Mandala, Netrakriya (vision), Ateendriya, Darshana Netra: Which takes or drives one towards knowledge. Nayana: One which drives objects towards its subject. Lochana : The tool with which one sees. According to Amarkosha, this has the capacity to see. NETRA UTPATI/ EMBRYOLOGI DEVELOPMENT: As per Charaka the development of the during the third month of Garbhavakranti. Kashyapa opines that eye is the first organ to develop in the fetus. But Punarvasu Atreya declares that all the sense organs develop simultaneously. As per Sushrutha the subtle form of all the Indriyas are present during the formation of Garbha . Ekadasha indriyas including Chakshurindriya are derived from the combination of Vaikarika Ahankara with the Sathwika Ahankara. All the indriyas become explicit during the third month. Vagbhata attributes development of Indriyas to Kapha and Raktavaha Srotas. He details the embryological Research and Development (IJTSRD) www.ijtsrd.com 6 | Sep – Oct 2018 Oct 2018 Page: 112 N Abhijith3 f Rachana Sharir assan, Karnataka, India g. Eye is more luminous than the other parts of the body. As + Kshi - means, Responsible for sight. Darshanendriya. Eye, vision, name of Maruta, Sage, Sun Chakshate yena Chakshu. with which one sees The meanings in Ayurvedic Drishti Mandala, Netrakriya Ateendriya, Darshana etc Which takes or drives one towards knowledge. One which drives objects towards its The tool with which one sees. According to Amarkosha, this has the capacity to see. NETRA UTPATI/ EMBRYOLOGICAL As per Charaka the development of the Indriyas begin during the third month of Garbhavakranti. Kashyapa opines that eye is the first organ to develop in the fetus. But Punarvasu Atreya declares that all the sense sly. As per Sushrutha the subtle form of all the Indriyas are present during the formation of Garbha . Ekadasha indriyas including Chakshurindriya are derived from the combination of Vaikarika Ahankara with the Sathwika Ahankara. All plicit during the third month. Vagbhata attributes development of Indriyas to Kapha and Raktavaha Srotas. He details the embryological
  • 2. International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456 @ IJTSRD | Available Online @ www.ijtsrd.com aspect of each part of the eye, for example Shukla Mandala is developed from Kapha and it is said to be a Pitraja Bhava, Krishna Mandala from Rakta and a Matraja Bhava. Both these factors collectively form Dristhti Mandala. Sushrutha describes the role of Panchamahabhuta in the development of various parts of the eyes. The muscular portion is derived from Prithvi, Rakta from Agni, Krishnabhaga from Vata, Shwetabhaga from Jala and Ashrumarga from Akashamahabhutas. He described the role of Tridosha in determining the colour of the eye. Like Teja in association with Rakta Dhatu results in Raktakshi (reddish eye) the same Tejas in association with Pitta forms Pingakshi (dark brown eyes) and with Kapha causes Shuklaksha (pale eye), If Tejo Mahabhoota does not reach to Drishti part then child is born congenitally blind and Vata in association with Tejo Mahabhoota causes Vikrutakshya. Sushrutha explains that, Netra is the Prasada bhaga of „Majja Dhatu is placed above Akshi. Any Sara/asara or Vriddhi/Kshaya of Majja Dhatu affects the Chakshurindriya. Hence Majja is Maha Netra. Therefore in case of Majja Vriddi the Gauravata in Akshi and also Bhrama as well as Tamadarshana can be seen in Majja Kshaya. Hence various factors responsible for the development of different parts of the eye and colour the eye, thus relates to the constitutional variations, which are of high scientific value to understand the state of Dosha predominance in very early phase of development. Both Charaka and Sushruta consider Indriyas as Atmaja Bhava . The clearness of senses (Indriya Prasada), however is attributed by Satmyaja Bhava. According to Vaghbhata, the respective agnis of mahabhutas will digest the channels of kapha and rakta to develop sense organs. The essence of Kaphavaha shrotas forms Shukla mandala and the essence of Raktavaha shrotas is developed as krishna mandala. These two are pitrija and matrija bhavas, respectively. Both of them collectively produce Dristi mandala. PARYAYA/SYNONYMS: Shivashakti, Strimurti, Trikala, Linga, Mahajyothi (Netraprakashika), Lochana, Nayana, Darshana, Akshini, Drik, Drishti (Parishadya Shabdartha Vijnana). PANCHABHAUTIKA COMPOSITION: Netra is composed of all the five Mahabhutas i.e, 1. Mamsa – Prithvi 2. Rakta- Agni 3. Krishna mandala- Vayu International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456 www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018 aspect of each part of the eye, for example Shukla Mandala is developed from Kapha and it is said to be Krishna Mandala from Rakta and a Matraja Bhava. Both these factors collectively form Dristhti Mandala. Sushrutha describes the role of Panchamahabhuta in the development of various parts of the eyes. The muscular portion is derived from m Agni, Krishnabhaga from Vata, Shwetabhaga from Jala and Ashrumarga from Akashamahabhutas. He described the role of Tridosha in determining the colour of the eye. Like Teja in association with Rakta Dhatu results in Raktakshi in association with Pitta forms Pingakshi (dark brown eyes) and with Kapha causes Shuklaksha (pale eye), If Tejo Mahabhoota does not reach to Drishti part then child is born congenitally blind and Vata in association with Tejo a. Sushrutha explains that, Netra is the Prasada bhaga of „Majja‟. Majja Dhatu is placed above Akshi. Any Sara/asara or Vriddhi/Kshaya of Majja Dhatu affects the Chakshurindriya. Hence Majja is Maha Netra. Therefore in case of Majja Vriddi the Gauravata in Akshi and also Bhrama as well as Tamadarshana can be seen in Majja Kshaya. Hence various factors responsible for the development of different parts of the eye and colour the eye, thus relates to the constitutional variations, which are of high scientific value to understand the state of Dosha predominance in very early phase of development. Both Charaka and Sushruta consider Indriyas as Atmaja Bhava . The clearness of senses (Indriya Prasada), however is attributed by Satmyaja Bhava. According to , the respective agnis of mahabhutas will digest the channels of kapha and rakta to develop sense organs. The essence of Kaphavaha shrotas forms Shukla mandala and the essence of Raktavaha shrotas is developed as krishna mandala. These two respectively. Both of them collectively produce Dristi mandala. Shivashakti, Strimurti, Trikala, Linga, Mahajyothi (Netraprakashika), Lochana, Nayana, Darshana, Akshini, Drik, Drishti (Parishadya Shabdartha PANCHABHAUTIKA COMPOSITION: Netra is composed of all the five Mahabhutas i.e, 4. Shewta mandala- Jala 5. Ashrumarga- Akasha NETRA –SHAREERA: Realizing the importance of the eye, Sushruta has described the organ in most elaborated and practical way while discussing various anatomical components in terms of their size, shape, and relation as is visible in a person. Situation: Head is the supreme part of the human body (uttamanga), when compar is the site of life for living beings. All the senses are situated in and supported by the head. Two eye orbits are situated in the head, which are the shelter of two Netras, but one Chakshurindriya. These Netraguhas are the two among the nine external openings of the Shiraha. Shape: In Sushruta Samhita Uttartantra, Acharya has described Netra as Suvrittam, Gostanakaram and Nayana Budbudam, which denotes the shape and consistency of the Netra. A. Suvrittam: By the word Suvrittam mean is spherical from all sides. B. Gostanakaram: By the word we mean that eye is shaped like that teat of the cow i.e. oblong shaped or oval shaped. Eyeball seen along with extra ocular muscles and optic nerve is very much similar to Cow‟steat. C. Nayana Budbudam: It means like a bubble floating on the water i.e. round in shape and soft in consistency and glossy / glistening in character, this term suggestive of external appearance of the eye in the eye orbit. DIMENSIONS OF NETRA: The measurements of the eye Sushruta in terms of „Anguli‟ like Anguli in context to measurement of Netra is equal to Swangushthodara i.e. one’s own thumb, which has been supported and clearly written by the commentator Dalhana. And he had given two dimensions – 2 Angulas Bahulya and 2 ½ Angulas Sarvata. According to some scholars, the „Bahulya‟ means anteroposterior of the eyeball and it is 2 Ang the word „Sarvatah‟ can be considred as the side side measurement i.e. circumference of the eyeball; and it is 2 ½ Angulas. But the exact measurement of 2 ½ Angulas is better applicable to the side to side distance of the eye. [I.e. the distance from inner canthus to outer canthus]. According to Dalhana, the International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470 Oct 2018 Page: 113 Realizing the importance of the eye, Sushruta has described the Anatomy of this organ in most elaborated and practical way while discussing various anatomical components in terms of their size, shape, and relation as is visible in a person. Head is the supreme part of the human uttamanga), when compared to all other parts. It is the site of life for living beings. All the senses are situated in and supported by the head. Two eye orbits are situated in the head, which are the shelter of two Netras, but one Chakshurindriya. These Netraguhas mong the nine external openings of the In Sushruta Samhita Uttartantra, Acharya has described Netra as Suvrittam, Gostanakaram and Nayana Budbudam, which denotes the shape and By the word Suvrittam means that eye By the word we mean that eye is shaped like that teat of the cow i.e. oblong shaped or oval shaped. Eyeball seen along with extra - ocular muscles and optic nerve is very much It means like a bubble floating on the water i.e. round in shape and soft in consistency and glossy / glistening in character, this term suggestive of external appearance of the DIMENSIONS OF NETRA: eball were described by like any other organ but, o measurement of Netra is equal to own thumb, which has been supported and clearly written by the commentator Dalhana. And he had given two 2 Angulas Bahulya and 2 ½ Angulas Sarvata. According to some scholars, the word rior diameter or thickness gulas. As per their view, can be considred as the side-to- circumference of the eyeball; and it is 2 ½ Angulas. But the exact measurement of 2 ½ Angulas is better applicable to the side to side distance of the eye. [I.e. the distance from inner According to Dalhana, the
  • 3. International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456 @ IJTSRD | Available Online @ www.ijtsrd.com word „Dvyangulam Sardham‟ means „Ardha Triteeyangula‟. This was commented by some scholars as 3 ½ Angula, and they apply it as the circumference of the eyeball. ANATOMICAL PARTS OF THE NETRA: The anatomical parts of the eye were described by Sushruta as 5Mandalas, 6Sandhis and 6 same division was adopted by Vagbhatta, Madhavakara and Bhavamishra also. MANDALA: The word Mandala is made from root „Mad‟ + „Klach‟ pratyaya i.e. which covering circular areas or concentric circles. The five Mandalas of the eye are: 1. Pakshma Mandala: This is the first and outermost Mandala of the eye formed by the Pakshma or the eyelashes. Vartmaromani". They is situated in the margins called pakshmashaya or pakshma sadana. Paksma is a form of Kesa and upadhatu of majja. 2. Vartma Mandala: Upper and Lower eyelids jointly form a circle in front of the eyeball, which is termed as Vartma Mandala. It is Aksi Kosha considering its protective function. The external muscles of the eye lid are mandal pesi. There is one snayu which is of prithu type. There is tarunasthy in the eye lids. The two eye lids meet in two sandhis called as Kaninika and Apanga. The movement of the vartma is regulated by Nimesha Unmesha Shira.Vartma consits of two bahya patalas. Vartma mandala is muscular organ consisting of prithivi maha bhuta dominanace and sthanik dosha is kapha. Nimesha and Unmesha karma is the major funct vartma mandala which is carried out by Vyana vayu. 3. Shukla Mandala: This portion appears as whitish and therefore known as Shukla Mandala. The Shukla Mandala can be correlated to the scleral part of the outer fibrous coat of the eyeball covered with conjunctiva. Shukla mandala forms sandhi with neighbouring mandalas as follows peripherally vartma shukla sandhi, medially kaninika sandhi, laterally Apanga sandhi. dominated by kapha due to the presence of jala mahabuta.The sthira , snigdha and gur of kapha provides shape and stability to the ball. 4. Krishna Mandala: The size of this Mandala is 1/3rd of the whole Netra. This Mandala can International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456 www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018 means „Ardha . This was commented by some scholars as 3 ½ Angula, and they apply it as the ANATOMICAL PARTS OF THE NETRA: were described by Sandhis and 6Patalas. The same division was adopted by Vagbhatta, The word Mandala is made from root which covering circular areas or concentric circles. The five Mandalas of the This is the first and outermost Mandala of the eye formed by the "Pakshmani situated in the lid margins called pakshmashaya or pakshma sadana. considered as Upper and Lower eyelids the eyeball, which also known as ksi Kosha considering its protective function. muscles of the eye lid are the part of There is one snayu which is of prithu type. There is tarunasthy in the eye lids. The two eye lids meet in two sandhis called as Kaninika ga. The movement of the vartma is regulated by Nimesha Unmesha Shira.Vartma consits of two bahya patalas. Vartma mandala is muscular organ consisting of prithivi maha bhuta dominanace and sthanik dosha is kapha. Nimesha and Unmesha karma is the major function of vartma mandala which is carried out by Vyana This portion appears as whitish and therefore known as Shukla Mandala. The Shukla Mandala can be correlated to the scleral part of the outer fibrous coat of the eyeball Shukla mandala forms sandhi with neighbouring mandalas as follows peripherally vartma shukla sandhi, medially kaninika sandhi, laterally Apanga sandhi. It is dominated by kapha due to the presence of jala mahabuta.The sthira , snigdha and guru properties of kapha provides shape and stability to the eye : The size of this Mandala is 1/3rd of the whole Netra. This Mandala can be compared with the cornea; and appears as blackish because of the iris underneath even though it transparent. "Vatat Krishnam". has the predominance of vata. 5. Drishti Mandala: Last and innermost circular structure of the Netra encloses Drishti in it and hence named Drishti Mandala. Measurement of Mandala is 1/7th of Krishna Mandala i opinion of Videha and Dalhana. Sushruta also expresses same thoughts. According to A Sangraha it is said to be equal to 1/9th part of the “krishna mandala”. A gap of 4 angula exists between the centre portion of two dristi. shape of dristi mandala is like masur seed..On the contrary Shushrut also explains dristi mandal as 1/9th of krishna mandala to the refernce of 1/7th. It can be compared to Pupils or the orra serrata region. SANDHIS: Sandhis are the „Junctional Mandalas. The Sandhis are 6 in numb 1. Pakshma – Vartma gata Sandhi: of Pakshma Mandala and Vartma Mandala is called as the Pakshma Vartmagata Sandhi and it is considered as the lid margin. 2. Vartma – Shukla gata Sandhi: Vartma and Shukla Mandala is called as Vartma Shuklagata Sandhi. Fornix of the eyeball where the palpebral conjunctiva is reflected on to the bulbar conjunctiva seems to be Vartma Shuklagata Sandhi. 3. Shukla – Krishna gata Sandhi: joining between Shukla Mandala and Krishna Mandala is called as Shukla Krishnagata Sandhi. This junctional area can be considered as the sclero - corneal junction i.e. 4. Krishna - Drishti gata Sandhi: Krishna and Drishti Mandala is called as – Drishtigata Sandhi. By considering iris part in Krishna Mandala, this Sandhi can be explained and the central free margin of the iris, which rests on the anterior capsule of the lens, can be considered as the Krishna Drishtigata Sandhi. Otherwise there is no apparent union line between the cornea and pupil. 5. Kaneenika Sandhi: Dalhana describes this Sandhi and it can be considered as the inner or nasal canthus of the eye. 6. Apanga Sandhi: Dalhana describes Apanga Sandhi and it can be considered as the canthus Of the eye.It is one of the marma point. International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470 Oct 2018 Page: 114 compared with the cornea; and appears as blackish because of the iris underneath even though it is transparent. "Vatat Krishnam". Krishna mandala vata. : Last and innermost circular structure of the Netra encloses Drishti in it and hence named Drishti Mandala. Measurement of Mandala is 1/7th of Krishna Mandala in the opinion of Videha and Dalhana. Sushruta also expresses same thoughts. According to Astanga Sangraha it is said to be equal to 1/9th part of the “krishna mandala”. A gap of 4 angula exists between the centre portion of two dristi. The andala is like masur seed..On the contrary Shushrut also explains dristi mandal as 1/9th of krishna mandala to the refernce of 1/7th. It can be compared to Pupils or the orra serrata l Areas‟ between two re 6 in number. They are Vartma gata Sandhi: The union line of Pakshma Mandala and Vartma Mandala is called as the Pakshma Vartmagata Sandhi and it is margin. Shukla gata Sandhi: The union line of Vartma and Shukla Mandala is called as Vartma Shuklagata Sandhi. Fornix of the eyeball where the palpebral conjunctiva is reflected on to the bulbar conjunctiva seems to be Vartma Shuklagata Krishna gata Sandhi: The circular line etween Shukla Mandala and Krishna Mandala is called as Shukla Krishnagata Sandhi. This junctional area can be considered as the i.e. Limbus. Drishti gata Sandhi: The union line of Krishna and Drishti Mandala is called as Krishna Drishtigata Sandhi. By considering iris part in Krishna Mandala, this Sandhi can be explained and the central free margin of the iris, which rests on the anterior capsule of the lens, can be considered as the Krishna Drishtigata Sandhi. there is no apparent union line between Dalhana describes this Sandhi and it can be considered as the inner or Dalhana describes Apanga Sandhi and it can be considered as the outer canthus Of the eye.It is one of the marma point.
  • 4. International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456 @ IJTSRD | Available Online @ www.ijtsrd.com PATALAS: Patala is one of the structures told by Sushruta in Netra Shareera. Various authors have described and interpreted the concept of Patalas in their own way and yet no consensus has reached upo among them on this subject. V.S. Apte, in his Sanskrit – English dictionary describes the meaning of Patala as a film or coating over the eyes. According to Monier Williams, it can be considered as a layer of the eyeball. Etymology: Pat + “Klach” pratyaya- Which means a layer, veil, covering chest, membrane especially of the eyes, a film over the eyes. So it can be considered as the layers of the eyeball35 . There are 6 Patalas in the eyeball – 2 Vartma Patalas and 4 Akshi Patalas. The pathogenesis of Drishtigata Rogas, especially Timira has been described in terms of involvement of successive Patalas. The prognosis of the disease also depends upon the involvement of respective Patala. Sushruta considers different Akshi Patalas and their constituting factors are as follows36 . The outermost first patala is supported by Tejas & Jala; the second one consists of Mamsa, the third Patala is described as „Medoashrita‟ and Patala is „Asthyashrita‟. Their thickness one-fifth of the Drishti36 . Dalhana has described or outermost Patala as “Tejojalashrita”. According to Dalhana, the word Teja means Alochaka Pitta and so Siragata Rakta can be taken as Teja. Jala, according to him implies Rasa Dhatu. So it can be considered that the first Patala is the Ashraya for Rasa Dhatus. According to some scholars, the Prathama Patalas can be taken as Cornea and Aqueous humour; as they are the seat of Tejas and Jala. The 2nd Patalas, which is Mamsashrita, can be taken as Iris and Ciliary Both iris and ciliary body are mesodermal in origin and contain muscles tissue. The 3rd Patala or Medoashrita Patala can be taken as Lens & Vitreous humour, as lens is explained as 3rd patala for its position next to uvea & vitreous is a jelly like structure which resembles medas (fat). The 4th Patala or Asthyashrita Patala can be taken as Retina, as it is the seat for Linganasha. Their opinion can be summarized as follows: 1st Patala Cornea & Aqueous humour, 2nd Pa and Ciliary body, 3rd Patala Lens & Vitreous humour, 4th Patala Retina. International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456 www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018 Patala is one of the structures told by Sushruta in Netra Shareera. Various authors have described and interpreted the concept of Patalas in their own way and yet no consensus has reached upon among them on this subject. V.S. Apte, in his Sanskrit English dictionary describes the meaning of Patala as a film or coating over the eyes. According to Monier Williams, it can be considered as a layer of Which means a layer, veil, covering chest, membrane especially of the . So it can be considered as . There are 6 Patalas in the 2 Vartma Patalas and 4 Akshi Patalas. The shtigata Rogas, especially Timira has been described in terms of involvement of prognosis of the disease also depends upon the involvement of respective Patala. Sushruta considers different Akshi Patalas and their The outermost first patala is supported by Tejas & Jala; the second one consists of Mamsa, the third and the fourth thickness is equal to described thefirst or outermost Patala as “Tejojalashrita”. According to Dalhana, the word Teja means Alochaka Pitta and so Siragata Rakta can be taken as Teja. Jala, according to him implies Rasa Dhatu. So it can be considered that Rasa and Rakta According to some scholars, the Prathama Patalas can be taken as Cornea and Aqueous humour; as they are the seat of Tejas and Jala. The 2nd Patalas, which is Mamsashrita, can be taken as Iris and Ciliary body. Both iris and ciliary body are mesodermal in origin and contain muscles tissue. The 3rd Patala or Medoashrita Patala can be taken as Lens & Vitreous humour, as lens is explained as 3rd patala for its position next to uvea & vitreous is a jelly like tructure which resembles medas (fat). The 4th Patala or Asthyashrita Patala can be taken as Retina, as it is the seat for Linganasha. Their opinion can be 1st Patala Cornea & Aqueous humour, 2nd Patala Iris ala Lens & Vitreous humour, RELATIVE POSITIONS OF EACH PATALA: Only one clinical feature of the Prathama patala has been described by Acharya Vagbhatta is blurred/indistinct vision, which becomes clear sometimes without any reason. As th the superficial Dhatus only, the prognosis is good. Prathama Patala, among the four Akshi Patalas, is known as Bahya or outer; this means that the other three are relatively inner to the According to Sushruta, the disease Timira first Patala, followed by second, third and fourth Patalas. Therefore the first Patala is considered as the outermost and the fourth Patala is considered as the innermost Patala. But the commentary given by Dalhana did not correspond to the relative position of each „Kalakasthi Ashrita‟ Patala as the first Patala and considers it as innermost. According to him, the second Patala is Medoashrita, third Patala is Mamsashrita and the fourth Patala is Tejojalashrita. This description can be considered as a misinterpretation from Dalhana. Actually he had misunderstood the word Sushruta in the description Timira and considered the Abhyantara (innermost) Patala. According to some other scholars, the Patalas can be taken as the layers of the cornea. They quote Vagbhatta to justify their opinion. While describing the prognosis of the disease „Kshata Shukla‟, it has been s Kricchra Sadhya when it occurs in the first Patala. There the word „Twak‟ is used for Patala. When the disease involves the second Patala, it becomes Yapya and Asadhya when it involves the third Patala. As the disease „Kshata Shukla‟ is limited to only, these Patalas can be taken as successive layers of the cornea. There is one other view in which the Patalas are taken as different layers of the lens itself. To justify this, they argue that the lens is the only structure where the changes of Kacha and Linganasha are taking place. They consider the anterior lens capsule as the fir and nucleus as the fourth Patala. According to some other views, the Patalas can be taken as different layers of retina. There is third Patala involvement for the diseases Pittavidagdha Drishti and Kaphavidagdha Drishti. These are the diseases where patients complain of day blindness and night blindness respectively. As these diseases occur due to degeneration of rods and cones. The Patalas can be International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470 Oct 2018 Page: 115 RELATIVE POSITIONS OF EACH PATALA: Only one clinical feature of the Prathama patala has been described by Acharya Vagbhatta is blurred/indistinct vision, which becomes clear sometimes without any reason. As the disease vitiate the superficial Dhatus only, the prognosis is good. Prathama Patala, among the four Akshi Patalas, is known as Bahya or outer; this means that the other three are relatively inner to the former. According to Sushruta, the disease Timira vitiates the first Patala, followed by second, third and fourth Patalas. Therefore the first Patala is considered as the outermost and the fourth Patala is considered as the innermost Patala. But the commentary given by to it and he has reversed Patala. Dalhana Describes Patala as the first Patala and considers it as innermost. According to him, the second Patala is Medoashrita, third Patala is the fourth Patala is Tejojalashrita. This description can be considered as a misinterpretation from Dalhana. Actually he had „Abhyantara‟ given by of Prathama Patalagata the first Patala as the Abhyantara (innermost) Patala. According to some other scholars, the Patalas can be taken as the layers of the cornea. They quote Vagbhatta to justify their opinion. While describing the prognosis of the disease , it has been said that the disease is Kricchra Sadhya when it occurs in the first Patala. is used for Patala. When the the second Patala, it becomes Yapya and Asadhya when it involves the third Patala. As the is limited to the cornea only, these Patalas can be taken as successive layers There is one other view in which the taken as different layers of the lens itself. To justify this, they argue that the lens is the only structure where the changes of the diseases Timira, Kacha and Linganasha are taking place. They consider the anterior lens capsule as the first Patala and nucleus as the fourth Patala. According to some other views, the Patalas can be taken as different layers of retina. There is third Patala involvement for the diseases Pittavidagdha Drishti and Kaphavidagdha Drishti. These are the diseases here patients complain of day blindness and night blindness respectively. As these diseases occur due to degeneration of rods and cones. The Patalas can be
  • 5. International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456 @ IJTSRD | Available Online @ www.ijtsrd.com taken as different layers of retina. But, by taking the retina as Patalas, we cannot explain the cli Timira. However, there is another view that, all these patalas are seated in Dristi mandala. Their thickness is one fifth of Dristi mandal. This will lead to concept of dividing Dristi mandala in to four distinct layers; each layers of retina representing patalas. Tejojalashrita Patala: Pigment cell layer, rods cones layer. Mamsaashrita Patala: Outer and Inner nuclear layer and plexi form layer. Medoashrita Patala: Layer of ganglion cells. Asthyashrita Patala: Layer of optic nerve fibres. To conclude, we can say that Patalas were described by Ancient Acharyas in order to show the severity of the diseases when they involve deeper tissues and no single structure can be correlated with particular Patala exactly probably the used Patala is for different structures in different contexts. CONCEPT OF DRISHTI As Timira is one among the Drishti gata Rogas, it is quiet essential to know more about Drishti. Etymology: Drish +„Ktin Karane‟ pratyaya–Meaning see. The concept of Drishti by Acharya Sushruta is little different and all the description of Drishti given by him points to the pupil37 i.e. Masura dala matra [size of a Masura Prasada of Panchamahaboota Covered by the external Patala Sparkle like glow worm (Khadyotavisfulingabha) Constantly irrigated by the cold aqueous Shape resembles a hole (Vivirakritim) Benefited with cold things Sushruta has given the measurement of Drishti as 1/7th of Krishna Mandala, in Uttartantra. But in Sutrasthana, it is described as 1/9th of Taraka. Here the meaning of Taraka was given as Krishna Mandala. So different measurements for the same structure given by the same author points that Drishti is a constricting and dilating structure and this also points to the pupil. So 1/7th of Krishna Mandala is the measurement when the iris is dilated, while 1/9th of Krishna Mandala is the measurement when the iris is constricted38 . International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456 www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018 taken as different layers of retina. But, by taking the retina as Patalas, we cannot explain the clinical entity Timira. However, there is another view that, all these patalas are seated in Dristi mandala. Their thickness is This will lead to concept of dividing Dristi mandala in to four distinct layers; each Pigment cell layer, rods and Outer and Inner nuclear layer Layer of ganglion cells. Layer of optic nerve fibres. To conclude, we can say that Patalas were described by Ancient Acharyas in order to show the severity of involve deeper tissues and no single structure can be correlated with particular Patala exactly probably the used Patala is to be taken contexts. As Timira is one among the Drishti gata Rogas, it is quiet essential to know more about Drishti. ning the tools to concept of Drishti by Acharya Sushruta is little different and all the description of Drishti given by Masura dala matra [size of a Masura dala] (Khadyotavisfulingabha) aqueous (Vivirakritim) Sushruta has given the measurement of Drishti as 1/7th of Krishna Mandala, in Uttartantra. But in ed as 1/9th of Taraka. Here the meaning of Taraka was given as Krishna Mandala. So different measurements for the same structure given by the same author points that Drishti is a constricting and dilating structure and this also points th of Krishna Mandala is the measurement when the iris is dilated, while 1/9th of Krishna Mandala is the measurement when the iris is All these descriptions prove that the Drishti was considered as pupil by ancient Acharyas. The anatomical description of Drishti is present only in Sushruta Samhita. But now it is very clear that the word Drishti is a broad sense having a wide range of meaning. If pupil alone will be taken as Drishti, then the Drishtighna Rogas should be confined only to the pupil. But it is clear that none of the Drishtigata Rogas are confined to the pupil. Instead, the Drishtigata Rogas are the diseases, where the structural lesion is present somewhere in the refractive medium or retina. In some of the Drishtigata Rogas, higher centers like optic nerve and visual cortex are also been involved. So it is better to take these all in toto as the Drishti. Drishti in simple sense means vision. All the anatomical structures through which light passes to reach the retina including the optical zone of cornea, aqueous humour, lens, vitreous humour and retina can be included in the Drishti. Akshi Bandhana: All the internal parts of the eye are properly alligned together by akshi bandana.The component are sira, kandara, meda and kapha. sleshma is the binding material in all such joints. In addition to properly holding of the eye parts, akshi bandhana will also fix the patalas properly. Sira Dhamani in first patala, Kandara in second patala, Medas in third patala, Kalakasthy coloured bone. The word Kalakasya ca is replaced by Krishna Bandhane in manuscript according to Dalhana. According to Sasilekha commentary of Acharya Indu, The first patala consists of Sira guna, the qualities of tejas and jala are also seen second patala has Kandara guna which is derivative of mamsa dhatu. The third patala has meda guna; exact visual perception takes place in this patala as dristi is seated in medas, kalakasthy remains outside medas. Kapha supports all of them. Thes body parts and tissue from sole of the feet to centre of the heart. Dipika commentary has identified four mandalas in dristi as Rasa raktasraya, Mamsa raktasraya, Medasamshraya and Kamala sthitha. Marma: There are three marmas releated Apanga, Aavarta and Shringataka. Apanga is situated in the lateral end of the lower side of the eye .It is a shira marma and half angula in size. Avarta marma is a sandhi marma lying above the eyebrows .It is also of half angula size. The damage in either blindness or visual impairment. Shringataka is a junctional area of the channels of nutrition of International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470 Oct 2018 Page: 116 All these descriptions prove that the Drishti was considered as pupil by ancient Acharyas. The escription of Drishti is present only in Sushruta Samhita. But now it is very clear that the word Drishti is a broad sense having a wide range of meaning. If pupil alone will be taken as Drishti, then the Drishtighna Rogas should be confined only to the pil. But it is clear that none of the Drishtigata Rogas are confined to the pupil. Instead, the Drishtigata Rogas are the diseases, where the structural lesion is present somewhere in the refractive medium or retina. In some of the r centers like optic nerve and visual cortex are also been involved. So it is better to take these all in toto as the Drishti. Drishti in simple sense means vision. All the anatomical structures through which light passes to reach the retina optical zone of cornea, aqueous humour, lens, vitreous humour and retina can be included in All the internal parts of the eye are properly alligned together by akshi bandana.The component are sira, kandara, meda and kapha. shma is the binding material in all such joints. In addition to properly holding of the eye parts, akshi bandhana will also fix the patalas properly. Sira- Dhamani in first patala, Kandara in second patala, patala, Kalakasthy is the black coloured bone. The word Kalakasya ca is replaced by Krishna Bandhane in manuscript according to Dalhana. According to Sasilekha commentary of Acharya Indu, The first patala consists of Sira guna, the qualities of tejas and jala are also seen here. The second patala has Kandara guna which is derivative of mamsa dhatu. The third patala has meda guna; exact visual perception takes place in this patala as dristi is seated in medas, kalakasthy remains outside medas. Kapha supports all of them. These have links to all body parts and tissue from sole of the feet to centre of the heart. Dipika commentary has identified four mandalas in dristi as Rasa raktasraya, Mamsa Medasamshraya and Kamala sthitha. There are three marmas releated to eye i.e Aavarta and Shringataka. Apanga is situated lower side of the eye .It is a shira marma and half angula in size. Avarta marma is a sandhi marma lying above the eyebrows .It is also of to these two will result in either blindness or visual impairment. Shringataka is a junctional area of the channels of nutrition of
  • 6. International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456 @ IJTSRD | Available Online @ www.ijtsrd.com sense organs like nose, ear, eye and tongue. It is situated between two eye brows. It is a sira marma of four angula sizes. Any trauma to these points will be fatal. Sira: There are 38 sira to carry doshas. Among them vata is carried in eight siras, pitta, rakta and kapha are carried in ten siras each. Two of them take part in lid movement. A total number of 56 siras one pres both eyes. Among them two each are responsible for lid movement and one in apanga sandhi. These six siras should not be opened during sira vyadha. Dhamani: There are rupa vaha dhamani to transmit visual percerption and asruvaha dhamanis for the flo of tears one in each eye. Snyau, Peshi:There is a snayu of prithu type in the eyes. One pesi is situated in each eye, which circular (mandala) in shape. Disscussion: Netra is one of the jnanendriyas with high importance. Without eyes the whole world is dark and life is meaningless. Netra, Nayana, Lochana, Drik, Chakshu, Darsendriya are some of the synonyms of netra. Chakshu it is derieved from “Chaksh” root which means darshana or sight. Netra performs both roopa grahana and buddhigrahana as it is the Aalochaka pitta. It is predominant of Tejo mahabhutas so there is always fear of kapha to eye. When teja doesnot enter to drusti during garbhawakala Janmandhya occurs. Regarding the utpatti of netra various Acharyas have different views .Some say during 3rd month of gestation, some say the first organ to develop and some say the subtle of all indriyas will be present during formation of garbha. As whole world is made of mahabhutas, netra and its various parts signify their panchabhautika compositio is the Prasada bhaga of majja dhatu hence majja khasaya and vruddhi shows impact on netra. There are International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456 www.ijtsrd.com | Volume – 2 | Issue – 6 | Sep-Oct 2018 sense organs like nose, ear, eye and tongue. It is It is a sira marma of Any trauma to these points will be There are 38 sira to carry doshas. Among them rakta and kapha are carried in ten siras each. Two of them take part in lid siras one present in both eyes. Among them two each are responsible for and one in apanga sandhi. These six siras should not be opened during sira vyadha. There are rupa vaha dhamani to transmit visual percerption and asruvaha dhamanis for the flow There is a snayu of prithu type in the eyes. One pesi is situated in each eye, which circular Netra is one of the jnanendriyas with high importance. dark and life is , Nayana, Lochana, Drik, Chakshu, Darsendriya are some of the synonyms of netra. Chakshu it is derieved from “Chaksh” root which means darshana or sight. Netra performs both roopa grahana and buddhigrahana as it is the seat of Aalochaka pitta. It is predominant of Tejo mahabhutas so there is always fear of kapha to eye. When teja r to drusti during garbhawakala, Janmandhya occurs. Regarding the utpatti of netra various Acharyas have different views .Some say month of gestation, some say the first organ to develop and some say the subtle of all indriyas will be present during formation of garbha. As whole world is made of mahabhutas, netra and its various parts signify their panchabhautika composition. Netra is the Prasada bhaga of majja dhatu hence majja khasaya and vruddhi shows impact on netra. There are 2 netra golaka situated in netraguhas . The shape of netra is like gostana, suvritta, or budbuda. Mandala (5), Patala(5) and sandhi(6) are the of eye. These are the parts where dosa get localized and produce various types of netra rogas. When dosa invade deeper and deeper patala , timira, Kacha and Linganasa are produced. Netra also consists of Akshi bandhana, sira, pesi, dhamani accessory parts. Thus, whole of Mandala, Sandhi, Akshi bandhana, sira, pesi, dhamani, marma, snayu completes the netra sharira. Conclusion: For the proper diagnosis of netra rogas, the detailed study of netra sharira is necessar when get accumulated in netra produce 76 types of netra rogas manifested as Sandhigata rogas, Vartmagata rogas, Shuklagata rogas, Krishnagata rogas, Sarvagata rogas and Drusti gata rogas. References: 1. Shastri Ambika Dutta. Susruta Samhit Maharshi Susruta. Varanasi: Chaukhamba Sanskrit Sansthan; 2017. 2. Shukla Vidhyadhara Tripathi Ravi Dutta. Caraka Samhita of Agnivesa: New Delhi: Chaukambha Sanskrit Pratishthana; 2012. 3. Murthy Srikantha K R. Astanga Samgraha of Vaghbhata: Varanasi: Chauk 2012. 4. Murthy Srikantha K R. Illustrated Susruta Samhita: Varanasi: Chaukhamba Orientalia; 5. Shankar Udaya. Text Book o Tantra(Illustrated): Chaukhamba Visvabharathi; 2012. 6. Biswal Adikanda Routray Rasmita. A Text Book of Shalakya Tantra. New Delhi: Chaukhamba Publications; 2015. International Journal of Trend in Scientific Research and Development (IJTSRD) ISSN: 2456-6470 Oct 2018 Page: 117 2 netra golaka situated in netraguhas . The shape of like gostana, suvritta, or budbuda. Mandala (5), Patala(5) and sandhi(6) are the anatomical parts of eye. These are the parts where dosa get localized and produce various types of netra rogas. When dosa invade deeper and deeper patala , timira, Kacha and Linganasa are produced. Netra also consists of Akshi bandhana, sira, pesi, dhamani, marma, snayu as accessory parts. Thus, whole of Patala. Mandala, Sandhi, Akshi bandhana, sira, pesi, dhamani, marma, snayu completes the netra sharira. For the proper diagnosis of netra rogas, the detailed study of netra sharira is necessary. Vitiated doshas when get accumulated in netra produce 76 types of netra rogas manifested as Sandhigata rogas, Vartmagata rogas, Shuklagata rogas, Krishnagata rogas, Sarvagata rogas and Drusti gata rogas. . Susruta Samhita of Maharshi Susruta. Varanasi: Chaukhamba Shukla Vidhyadhara Tripathi Ravi Dutta. Caraka Samhita of Agnivesa: New Delhi: Chaukambha 2012. R. Astanga Samgraha of Vaghbhata: Varanasi: Chaukhamba Orientalia; R. Illustrated Susruta Samhita: Varanasi: Chaukhamba Orientalia; 2012. Shankar Udaya. Text Book of Shalakya Tantra(Illustrated): Chaukhamba Visvabharathi; a Routray Rasmita. A Text Book Shalakya Tantra. New Delhi: Chaukhamba