AYURVEDIC REVIEW

NIRUKTI

Koshta – Kush Aawarane[1]

• Koshtha is derived from root Kush+Than1.

• Koshtha is a cavity formed from Avarana (wall) which is consisting of Dhatus (solid

structure).

Paribhashya (Definition)

‘Koshta’ is defined as the nature of alimentary tract, bowel movements or nature of

eliminations of faeces.2

According to Bhavprakasha, Sharir Sthana such as Aamashya, Agnayshaya,

Pakwashya, Mutrashya, Rudhirashya, Rhudaya, Unduk, Phupusa are called as koshta.

Generally the term koshta means a hollow viscos.3

Koshtha is known as Mahastrotasa (the great channel) which is from mouth to the

anus i.e. complete digestive system and as Abhyantara Roga Marga ( internal pathway of

diseases).4

Paryaya (Synonyms)

Mahastrotas, Sahrirmadya, Aamshya, Pakwashya are paryayawachashabda

(Synonyms) of koshta.

KOSHTHANGA SHARIR

Acharya Caraka has mentioned 15 Koshthanga. Pureeshaadhaara is one among the

Koshthangas. Acharya Sushrut has not mentioned about koshthanga in his Sharir sthana, but

in Chikitsa sthana 2nd chapter he explained about Koshta that which contains the Ashayas in

it, but he has not mentioned as Koshtangas and in the same context there is no mentioning of

Pureeshaadhaara in the context of Koshta.

 The remaining Acharyas have mentioned about Koshtangas in their Sharir sthanas

itself but we can find variation in the number of Koshtangas.

Koshtha – Large anatomical Body Cavities

The large spaces (or cavities) of our body which accommodate the organs ( Koshtangas /

Ashayas ) are called Koshtha. Here first we shall try to understand an Ayurvedic term called

‘Koshtha’ with an anatomic vision.

What is Koshtha

Koshtha means a cavity or space. The human body is made up of large cavities called

Koshtha. E.g. the thoracic cavity is a larger space which accommodates Lungs, heart, a part

of oesophagus etc and doesn’t allow any other organ because the space is designed to

accommodate only these set of organs. Likewise the abdominal cavity and pelvic cavity are

the large spaces and accomodate the specific organs. Thus they can be included under

Koshtha. Means organs located within the Koshtha are called Koshthangas. Koshtha

accommodates the organs of our body.

Koshtangas explained by Charaka

Nabhi ( Naval region or umbilicus region ) , Hridaya ( Heart ) Kloma ( Trachea ) , Yakrut (

Liver ) , Pleeha ( Spleen ) ,Vrukka ( Kidneys ) ,Vasti ( Urinary bladder ) , Pureeshaadhara (

Caecum ) , Aamashaya ( Stomach ) , Pakwashaya ( Large intestine ) , Uttara Guda (

Sigmoid colon and Rectum ) , Adhara Guda ( Anal canal and anal opening ) , Kshudrantram

( Small intestine ) , Sthoolantram ( Large intestine ) , Vapavahanam ( Peritoneum )5 .

Koshta explained by Sushruta:

Sushruta states that Koshtha is a cavity containing Hridaya ( Heart ), Unduk (caecum),

Phupphus ( lungs), Aamashaya ( Stomach ) , Agnyashaya , Pakwashaya ( Large intestine ) ,

Mutrashaya (urinary bladder), Rudhirashaya.6

We can justify by telling that, Sushruta has intelligently given a few examples of the

organs comprising of Koshtha without giving an entire list of the organs. He has included

Hridaya and Phuphusa i.e. lungs and heart which are the main organs occupying the Uro-

guha or thoracic cavity. He has mentioned Agnayashaya, Amashaya, Pakwashaya,

Rudhirashaya, Mootrashaya, Hridaya, Unduka etc. but he has not mentioned about

Pureeshaadhaara.

Analysis of Koshtha explained by Charaka –

Though there is some similarity with respect to some organs mentioned by Sushruta,

Caraka has mentioned some more organs or parts of organs. We will try to analyze and sort

out the meanings of these terms.

Hridaya, Yakrit, Pliha, Vasti ( Mutrashaya by Sushruta ), Pakwashaya, Amashaya,

are explained in the list of Koshtangas by both Charaka and Sushruta.

Another reference from Charaka

This gives a gross definition of the term Koshtha. Caraka tells that Koshtha is also

called Maha Srotas (Antaha srotas), which means the largest channel of the body. It is

located in the deep recess in the middle portion of the body as it is called “ Sharira Madhya

Maha Nimna ’’ and is comprised of Amashaya and Pakwashaya.

According to this definition, the term Koshtha comprises of Amashaya and

Pakwashaya. Caraka in a later context (Shareera sthana, which comes after Sutra sthana in
the treatise) explains Koshtangas without defining what is Koshtha because he had already

quoted it in Sutra Sthana.

This also gives us an idea that according to Caraka, Amashaya and Pakwashaya are

the major components of Koshtha and all the other viscera surrounding them are called

Koshthangas or organs in the vicinity of Koshtha.

If we take Amashaya as the central cavity of digestive tract ( Maha srotas ) to be a

cavity extending from mouth to the end part of stomach and Pakwashaya comprising of the

lumen within the small intestines and large intestines put together, the Pakwashaya

mentioned in the Koshthanga list would still be ‘intestines’ or the whole part of digestive

tract where in the food is thoroughly digested.

Taking both Caraka and Sushruta’s explanation of Koshtha and Koshthangas, we can

conclude that the larger cavities of the body are taken as Koshtha and the organs occupying

the Koshtha as Koshthangas.

Both authors together have almost covered all the main organs located in the thoracic,

abdominal and pelvic cavities.

Koshtha, Shakha, and Marmasthisandhi Gati

Whenever the vitiated Doshas travel and get lodged in any of the three regions and

manifest disease then the movement responsible is termed as Koshtha, Shakha or

Marmasthisandhi Gati.7 From this it is sure that the symptoms of Doshagati from Koshtha to

Shakha are same as explained in ‘Prasara Awastha’ of Shatkriyakala ( By Sushruta ) and

‘Prakopa Awastha’ of Rutu Kriyakala (by Vagbhata). Symptoms of Doshagati from Shakha

to Koshtha are explained during Shodhana therapy. Normally in the body Doshagati occurs

but it does not cause disease.

 As Acharya Charak defined Koshtha in sutra Sthan Adhyay 11, is also related to the

three Rog Marga, Koshath, Shakha, Marmashthi Sandhi which shows three way of

manifestation of the disease means pathophysiological relation of term Koshtha and its chief

Koshthanga, Amashay and Pakvashaya.

From aboves description of Doshagati , we can say all our Acharya used the term

Koshtha ,Shakha and Marmashthi Sandhi in the form of physiological aspects. so we also

judge that the Koshthangas given by Charak is mainly based on physiological way and

Shusrut Acharya mentioned the Koshta on pathological grounds.

Koshta Prakara (Types):

The Koshta is classified as three types based on the predominance of the Doshas.

They are as follows:

1. Krura Koshta (Hard)

2. Mrudu Koshta (Soft)

3. Madhya Koshta (Moderate)

1. The Krura Koshta (Hard) it is caused mainly by the predominance or increase of

vata dosha due to its Ruksha, Khara, Sheta etc., which reflects on the Purisha which it

becomes very hard and causes difficulty in the process of defecation.

2. The Mrudu Koshta (Soft) it is caused mainly by the dominance or increase of Pitta

dosha due to its Snigdha, tiksha, Sara etc., when these gunas are increased in the body

leads to watery or semisolid faeces, moving out more than once or twice, in a day.

3. Madhya Koshta (Moderate) Predominance or increase of kapha causes soft, solid

faeces moving outsmoothly. Some Achrya said that, when all the doshas are normal,

then the koshta will be madhya which is the ideal condition. Astanga-hrudya
 (Vagbhata) mention four types of koshta. [4]its include samakoshtain above three type

of koshta.

References of the word Koshta:

The word Koshta has been mentioned in different context by both the Acharays. This

word has been mentioned in many chapters of chikitisa sthanas of both the samhithas. Now

we will look into some of the important points mentioned in the different chapters.

In Sushruta Samhita the word Koshta has been used in many chapters in different

contexts. While discussing on Arishta lakshana of Gulma, Acharya Sushrutha mentioned that

in Swapna if the person sees the Sthavara uthpati in the koshta indicates of Death sign and in

the same chapter he has also mentioned that the vitiated dosha’s by various causes get

accumulated inside the Koshta to produce 5 types of Gulma and while discussing on different

Aahaara i.e. by Vidaahi aahaara it leads to daha in the following regions like Hridhaya,

Koshta and Gala pradesha in all these places the Koshta was referred as Udara by Dalhana in

his commentary.

When asruja accumulates inside the koshta patient will suffer from severe daaha.

Lakshana & treatment of rakta purna koshtatha is mentioned in the context of sadya vrana.

Commenting on this Dalhanaachaarya told, koshta means udara. Koshta is considered as one

of the vrana vasthu. Koshta is the region which contains aama, agni, pakwa, moothra, rudhira

sthaana, hrudaya, unduka, puppusa in it.

Based on these references we may infer Koshta is the place where aama, agni, pakwa,

moothra, rudhira sthaana, hrudaya, unduka, puppusa is present. It is the place where aahaara

paaka & mala vibhajana takes place. But sometimes Koshta indicates Udara.
The Individual Koshta Angas:

Naabhi
Naabhi is situated between pakwaashaya & Amaashaya and is the site of origin to
Siras. On injury it causes sudden death10. Naabhi is a Sira Marma, 4 angula in measurement
& Sadhya praanahara Marma.

Naabhi is considered as the moola of Sira’s and from Naabhi these Sira’s spreads
upward, downward & obliquely throughout the body just like veins of leaf11.
Nabhi (umbilical region) – which can be considered as an region of the body rather
than an organ. The word ‘Nabhi’ is often used interchangeably with Pitta Sthana
(predominant site of Agni also). Pitta Sthana includes the organs and parts of digestive tract
which actively take part in the digestion process, it is also known as Jyothi sthana where the
organ is predominant with fire (Agni) needed to digest the food (can be compared to acids of
stomach, bile from liver and digestive enzymes and juices of small intestine and pancreas)12.
Since we do not find the mention of Agnyashaya (Pancreas) or Pittashaya (gall bladder) in
the list of Koshtangas of Acharya Caraka, it is wise to include all these organs under the
term ‘Nabhi’.

Hridayam:

The Hridyam is the second Koshtanga as per Acharya Caraka in the order.

Embryologically the Hridaya is derived from Shonita and Kapha13 which is Matruja bhava14

i.e. it is also one among the organs of Pranayatanam15. The word “Ayatanam” means resting

place that means Hridaya is resting place for Prana, which act as resort of life. These

pranayatanas are ten in number. Hridaya contains mandalasandhi (circular joints) which is

one among the eight types of sandhis16.

Hridaya is organ of circulation of Rasa (plasma) and Rakta(blood)17, Hridaya being

place for Chetana(consciousness)18, it gets active while in wakefulness in comparison to

asleep condition. It has mentioned as Adhisthana (seat) for the Manas and Buddhi by

Sushruta in the context of development of various Avayava. It is the Avayava of Urah

Pradesa (Thoracic region) and situated in between the two stanya (breast). It is situated in

Kostha (abdomen) with relation of other Avayava like Yakrit (liver), Kloma (gall bladder),

Pleeha (spleen) and Amasaya. These all are surrounds to Hridaya by keeping it in center19.

The Hridaya is considered as the seat of “Chetana” and “Ojas” by all the Acharyas.

The location of Hridaya is situated in the Uras between the both sthanas near the

Amasayadvaram. The shape of Hridaya is like Pundarika which is directed downwards. It

blossoms in the awaken state and it will be shrinks in the sleeping state20.

The Hridaya is a Sadyapranahar Marma on injury basis, sira marma on structural basis

and as per Acharya Caraka its one among the Trimarmas.

Kloma

This organ has related with many organs of the abdomen and thorax.

Dalhanaachaarya told this is situated below the Kaalakanda in Dakshina paarshwa and is also

called as Tilaka. It is situated above Naabhi, it looks like Tilaka, it is the moola sthana of

Udakavaha srotus. While explaining about Hridaya location acharya has explained that the

Kloma is situated below and right side of the Heart.

Sandhi in Kloma are 18 in number present in Hrudaya Kloma naadi. Mandala type of

Sandhi16 present in Kanta, Netra, Hrudaya & Kloma naadi. Kloma is also related to Srotus, it

is the moola sthan of Udakavaha Srotus.

By considering these references we may infer Kloma is an avayava related to

Udakavaha srothas, situated below the Kaalakanda & above Naabhi. It is also called as

Tilaka. But while discussing about Jathroordhwa sandhi Klomanaadigatha sandhi is

explained. This Kloma naadi may be a different entity than Kloma.

 After above references we can find lot of references regarding the Kloma relation to

the organs of the body. This organ has been related to Right Lung, Esophagus, Suprarenal

glands, Trachea etc. but till now it has not been clearly understood that this Kloma is related

to which organ is still leaves the Ayurveda fraternity in cross roads.

Yakruth

Yakruth is considered as Mrudu avayava which is derived from the Maathruja

bhaava21, and it is derived from the Shonitha (Raktha dhatu) in the intra uterine life22. While

mentioned about Rakthothpatti Acharya Sushrutha cited that, the Rasa which attains Lohitha

color and later it will be converted into Raktha in Yakruth and Pleeha by the Ranjaka pitta23.

The location of Yakruth is mentioned as it is situated at the below & right to Hrudaya

along with the Kloma and above the Naabhi19. Yakrut is also considered as the Pitta sthana

by Sushrutha acharya, and it is also considered as one of the Sthaana of Pitta i.e. Ranjaka

Pitta.
 Yakruth is related to Raktha dhara Kala which is the 2nd Kala located within the

Maamsa and holds the Raktha dhatu and this Kala it is mainly found in the Sira, Yakruth &

Pleeha24. Yakruth also contains six peshi’s and it is also considered as Moola sthana of

Rathavaha srothas by all the Acharyas25.

As per the above references we may infer, Yakruth is the Raktha sthaana as well as

Rakthadhara kala sthaana, where Rasa converts into Rakta. It is located below & right to the

Hrudaya. It is also called as Kaalakhanda. It is one of the mrudu avayava.

Pleeha

Pleeha is considered as the Mrudu dravya formed from the Maathruja bhaava26.

Yakruth & Pleeha in Garbha are developed from Shonitha. While discussing about

Rakthothpatti Sushruthaachaarya told, Rasa which is in the form of Ape acquire color when it

reaches Yakruth and Pleeha. While explaining about Pleehodara, Dalhanaachaarya told

Pleeha is situated in Vaama paarhwa of Udara. While explaining about Saadhyaasaadhyatha

of Vidradhi, Dalhanaachaarya told Phleeha, Yakruth, Kloma, Kukshi, Hrudaya are situated

above Naabhi.

In Nakthaandhya chikitsa Dalhanaachaarya told, Pleeha is the maamsakhanda located

in the left lateral side of Udara. While discussing about Rakta pitta Dalhanaachaarya told,

praakruta rakta will not enter into the Aamaashaya and Pakwaashaya from Yakrit and Pleeha

but prakupitha raktha reaches the amaashaya & pakwaashaya from yakrit & pleeha. Below &

left to Hrudaya, Pleeha & Puppusa is situated and below & right to Hrudaya, Yakruth &

Kloma is present27.
 Pleeha is also considered as Pitta sthana as similar to that of Yakruth itself. It is also

related to Kala, Srotus as similar to that of the Yakruth. Both these organs have similar

functions as per the concepts of Ayurveda. Pleeha has Peshi’s present in it along with that of

Yakruth, & Unduka of 6 in number28.

As per the above references it can be understood that the Pleeha is the sthaana of

Raktha, Rakthadhara kala, and where Rasa will be converts into Rakta. It is located below &

left to the Hrudaya. It is also called as Maamsakhanda. It is one of the mrudu avayava.

Vrukka

The Vrukkas are derived from the prasada bhaga of Raktha & Medo dhatus29. While

explaining about the Matrujadhi Bhavas there is no mentioning of Vrukkas. But being a soft

organ it comes under the Matruja bhavas itself. It is also related with srotus it acts as moola

sthana of Medovaha srotus30.

While explaining about Abhyanthara Vidradhi, Dalhanaachaarya told Vrukka is a

Maamsa pinda, 2 in no., situated one in Vaama paarshwa & another in Dakshina paarshwa.

By considering these references we may say Vrukka is a Maamsa pind located in each

Paarshwa above Naabhi. It is also called as Kaaleyaka.

Basthi

Embryologically the Basthi is derived from the prasaad bhaaga of Raktha & Kapha

which undergoes paaka by pitta & vaayu which enters into this to produce Aanthra, Guda &

Basthi31. But while explaining about Marma it is made up of Alpa Mamasa and Alpa Shonita,

which lies within the Kati which is known as Basti Marma32. But it is not mentioned in the

Matruja Avayava’s still it has to be considered as Martuja Avayava as it is a soft organ they
are derived from the Martuja bhava only33. It is also been considered as one among the

Pratyangas by Acharya Sushruta34.

Structurally Basthi marma is a Snayu Marma, based on injury it is a sadhya pranahara

marma and as per region it is a Udara marma35. Moothravaha nadi’s connected with

Pakwaashaya fills Basthi with Mootra just like river ends in sea. Thousands of openings of

these Naadi’s are not visible to eye because of minuteness. These Naadi’s fills Basthi with

Mootra day and night.

Shushira type of Snaayu situated at the end portion of Aamaashaya & pakwaashaya

and in Basthi36. Basti is related with 2 Dhamanis which are related in carrying Moothra37.

Basthi is also related to srotus with Moothravaha srothas which acts as moolasthan of this

srotus. Basti of certain animals are used as a basti entra for giving basti in olden days. While

discussing about Bandhana karma Sushruthaachaarya told, Gophana type of Bandha is

applied in Basthi. It is also considered as one among the Dasha Pranayatams means it has a

very vital role in the body safeguarding38.

 There is lot of references regarding the term Basthi has been used by the Acharyas at

different contexts with different meanings.

Aamaashaya:

The Amaashaya is a Koshtanga as per Acharya Caraka and other Acharyas. Even by

Acharya Sushruta also mentioned about Amaashaya while mentioned about Koshta because it

is an Ashaya39. It is also been considered as the main seat of Kapha dosha by some of the

Acharyas as Kapha sthana40. The location of Amaashaya is situated above the Naabhi and

below the Hridhayam.

In the process of digestion the word Amaashaya is mentioned i.e. in the first stage of

digestion Kapha is formed in Amaashaya41. It is the place of first stage of digestion i.e. once

the food reaches Amaashaya the food will be digested partially and after this it will be

movied into the first part of the small intestines where further digestion is carried out where

the main digestion will take place which can be called as Grahani.
 In the context of Saptha vidha vyadhis Sushrutha achaarya told, Doshabala pravruttha

vyadhi’s are of two type, Aamaashaya samuttha and Pakwaashaya samuttha. So Amaashaya

samuttha vyadhis are produced due to Kapha Doshas. In the Amaashaya there are 2 Peshi’s

which is similar to that of Hridhaya42. Shushira type of Snaayu are situated at the end portion

of Aamaashaya & Pakwaashaya and in Basthi. Srothas related to Amaashaya is Anna

Vaha srotus which it acts as Moola sthana of the srotus43.

Amaashaya is the seat of Kledaka Kapha is one among the five types of Kaphas. But

as per Vagbhata the Ranjaka Pitta is situated in the Amaashaya reather than in Yakrut and

Pleha as per the other Acharyas44.

Pakwaashaya

The Pakwashaya is a Koshtanga as per Acharya Caraka and other Acharyas. Even by

Acharya Sushruta also mentioned about Pakwashaya while mentioned about Koshta because

it was a Ashaya. It is also been considered as the main seat of Vata dosha by all the Acharyas

as Vata sthana45. The location of Pakwaashaya is situated below Naabhi and above Shroni

and Guda.

In the process of digestion the word Pakwashaya is mentioned i.e. in the last stage of

digestion Vata is formed in Pakwashaya46. It is the place of last stage of digestion i.e. once

the food reaches Pakwashaya the food will be digested completely and after this it will be

converted into Purisha after moving from this place to the next stages of GI tracks.

In the context of Saptha vidha vyadhis Sushrutha achaarya told, Doshabala pravruttha

vyadhi’s are of two type, Aamaashaya samuttha and Pakwaashaya samuttha. So Pakwaashaya

samuttha vyadhis are produced due to Vata Doshas. Shushira type of Snaayu are situated at
the end portion of Aamaashaya & Pakwaashaya and in Basthi47. Srothas related to

Pakwaashaya is Purisha Vaha srotus which it acts as Moola sthana of the srotus48.

Gudha (Uttara Guda & Adho Gudha):

The Gudha has been considered as Matruja avayava and it is different from the

Anthras. It is being Matruja Avayava it is an Mrudu avayava also. While explain about

formation of organs the Guda is fromed from the prasaad bhaaga of Raktha & Kapha which

undergoes the paaka by pitta & later the vaayu enter into this to produce Aanthra, Guda &

Basthi49.

The Gudha is a Sadhyo pranahara Marma structurally it is a Mamsa Marma50 but as

per Vagbhata it was considered as Dhamani Marma. Guda is the part which measures about

4.5 Angula. It consists of 3 Guda vali which are named as Pravaahani, Visarjani & Samvarani

with an interval of 1.5 Angula between each one. These vali’s together form 4 Angula

Aayaama of Guda and during expansion length will increase by 1 Angula. The valis are

having the following functions in the body they are:

1. Pravahani: While explaining about Guda swaroopa & pramaana, both

Dalhanaachaarya & Gayaadaasa told, the vali which helps in Pravaahana or

propulsion of Pureesha is called Pravaahani. Pravaahani vali is the innermost vali of

Guda.

2. Visarjani: While explaining about Guda swaroopa & pramaana, both Dalhana

achaarya & Gayaadaasa told, the vali which helps in Visarjana or elimination is called

Visarjani. It is the middle vali of Guda.

3. Samvarani: While explaining about Guda swaroopa & pramaana, both

Dalhanaachaarya & Gayaadaasa told, the vali which helps in Samvranana or holding

of Pureesha is called as Samvarani. It is the outermost vali of Guda.

 Guda is also considered as one among the nine Bahirmukha Srothus which is

communicated to the external environment. While explaining as Koshtangas the Guda has

been considered as two types as Uttara gudha and Adho gudha. It would have been considere

based on the Vali’s of the gudha. Asthis are related to the Gudha are 4 in number as the

Acharya Susruta. He also mentioned about the Sandhis related to the gudha are Samudhga

sandhis. While discussing about Peshi sankhya 3 Peshi’s are present in the form of vali in

Guda.

The Sira and Srotus related to Guda:

The sira in the body are of 4 types as Vataja, Pittaja, Kaphaja and Rakthaja siras.

Among them 8 Vataja Sira’s present in Guda and also Pittavaha, Kaphavahja a & Rakthavaha

Sira’s are similar to the Vatajasiras. The srotus which is related to the Gudha is Purishavaha

srotus. The Guda acts as an Moola sthana of Purishavaha srotu51.

Antra’s (Shudrantras & Sthulantras):

These are derived from the Mathruja bhavas as per all the acharyas and these are

considered as Mrudu avayavas of the body. They are derived from the prasadha bhaga of

Raktha and Kapha when they undergo paaka by Pitta and when Vayu enters into them it

produces Anthras, Guda and Basthi.

They have been considered as two types as follows:

1. Kushdra Antra and

2. Sthoola Antra

The length of Anthras has been mentioned by the Acharyas as 3.5 vyaama length in

the males and it measures 3 vyaama in females52. This has to be considered about both the

Anthras length together.

These are considered as Koshtangas as per Acharya Caraka, Vagbhat, Bhela etc. but

these were not mentioned by Acharya Sushruta while explaining about the Koshta. Because

Acharya in that particular context he was considered about the Ashayas only but not about

the Koshtangas. So there was no description regarding the Anthras.

We find the reference of Anthras in many contexts of the samhitas. The basic

understanding of the Anthras is the place where the digestion and assimilation of food into

the body and emission of the waste i.e. Mala out of the body are the places which are known

as Anthras. While explaining about Badda Gudodara, Gayaadaasa told Antra which is the

ayatana of Pureesha can be considered as Guda.

On modern grounds the Anthras can be related to the intestines. These are related to

Liver and Pancreas, on Ayrvedics grounds they are related with Pittadhara and Purishadhara

Kalas.
Unduka

While explain about the Matruja Bhavas there is no mentioning of Unduka but it was

explained while mentioned about the formation of organs in the body. It is developed from

Shonitha kitta of the body in the embryonic period as per Acharya Sushrutha53. The Unduka

has a relation with the Peshis which was understood while explain about the number of

Peshis in relation to Yakruth, Pleeha & Unduka54 as 6 Peshi’s are present in them, but it is not

clear about the exact number of Peshi in the Unduka.

The term Unduka is seen while explaining about the Purishadhara Kala as the site of

Unduka been considered as place of division of Mala of the body55. By looking into these

references the Unduka is the part of Aanthra which is different from the Pakwashaya of the

body.

But the Unduka was not mentioned in the Koshtangas of Acharya Caraka. But it was

mentioned by Acharya Sushruta while mentioning about the Kostha as one among the Ashyas

present in the Koshta.

Pupphusa:

The formation of Puppusha was mentioned by Acharya Sushrutha that Puppusha is

derived from the foam of Shonita56. But being a soft organ even t it is not mentioned in the

Mathruja avayava still it can be considered as Mathruja avayava.

Pupphusa was not mentioned as one among the Koshtangas as per Acharya Caraka

but it was mentioned by Acharya Sushrutha as a part of Koshta. It lies in relation to Hridaya,

as mention in Sharira sthana by Acharya Sushruta as it lies at Adah (lower) and Vama (in

left) to Hridaya along with Pliha57.

There are very less references as Puppusha has mentioned directly in any contexts.

But there are many references available where the relation of swasan karma is involved but

directly not involved Puppusha in the context.

Vapavahanam:

The Vapavaha is the last Koshtanga mentioned by Acharya Caraka, where as this was

not mentioned by the Achrya Sushrtha when explained about Koshta. It is considered as a

peritoneum covering the visceral organs, lubricating and protecting them. It also helps the

organs to expand and contract to the other.

Peritoneum is actually not an organ but since it is large enough and covers most of the

abdominal cavity and is also different from the large cavities (Koshta), Ayurvedic teachers

might have seen it as organ. It is considered as Moola sthana of Medovaha srotus by Acharya

Caraka along with Vrukka58.

Purishadhara:

This is mentioned only by Acharya Caraka as the Koshtanga, but not mentioned by

Acharya Sushruta as a part of Koshta. The word meaning of the Purishadhara means that the

Purisha is depended on this organ which means when this organ is in a good condition only

the Purisha will be in good condition. Whereas the word meaning of Puishadhara means, that

which holds the Purisha.

There are no much references are available regarding the Puridhadhara. Till now no

detail study was carried out on this topic. But we find some people have been related the

Purishaadhara with Unduka, some with Pakwashaya and some with Purishadhara Kala etc.

but precisely to which it has to be related is still a question mark.

The concept of Purishaadhaara was mentioned by Acharya Caraka, so to justify this

concept we have to find the suitable references which are mentioned by the Acharya Caraka

itself. Better it is not correlated with the other quotations from other samhithas.

When we look into the word meaning of Purishaadhara it can be understood by the

dictionary meaning of Purisha and Aadhar. The word Purisha means the fecal matter. The

word Aadhara has many meanings as per the dictionary as follows:

 support, prop, stay, substratum

 the power of sustaining, or the support given, aid, patronage

 that which contains (a fluid &c.), a vessel, receptacle

 a dike, dam

 a basin round the foot of a tree

 comprehension, location, the sense of the locative case

  belonging or relating to

 the subject in a sentence

When we look into these meanings the first few meanings are more opt to be

considered it as this organ is supporting the stool i.e. Purisha rather than holding the Purisha

or a place of Purisha.

Because if we look into the Koshtangas mentioned by Acharya Caraka we can find

regarding Pakwashaya, Sthoolanthras, Kshudhranthras, Uttara gudha and Adho Guda. So the

Purishaadhara must be different from the above organs and it is sure it will have a different

function than that of other organs. The organs which have been mentioned under the

Koshtangas will have different functions which will have their own functions.

So if we look into the meaning of Purishaadhara means the Purisha manily depends

on this organ in the formation rather than for storage. So when we look into this the main

organ which can be more closely relatable organ can be Grahani. Because the organ

Grahani’s main role is in the formation of stool rather than holding the stool. In the context of

Grahani chikitsa it is very clearly mentioned that when the Grahani is affected in those

patients they will have a the food moves out downwards either in ripe or unripe condition, it

is known as Grahani. In such patients often the entire food is half burnt and the stool is

frequent, constipated or liquid.