essay on body in sanskrit

Essay on My Body in Sanskrit

This is an essay on My Body in Sanskrit.

मम शरीरम् इति विषये संस्कृते निबन्धः।

संस्कृत में मेरे शरीर पर निबंध।

English and Hindi translation is also given for better understanding.

This essay can be referenced by school students and Sanskrit learners.

Table of Contents

इदं मम शरीरम् अस्ति। एतत् मम मस्तकम्। मम मस्तिष्के कृष्णाः केशाः सन्ति।

इमौ मम द्वौ कर्णौ स्तः। अहम् आभ्यां शृणोमि। एते मम द्वे नत्रे। एताभ्याम् अहं पश्यामि। इमौ मम द्वौ हस्तौ। अहम् आभ्यां कार्याणि करोमि। आभ्यां देवं च प्रणमामि। एतौ मम द्वौ पादौ। एताभ्याम् अहं चलामि।

इदं मम मुखम्। मम मुखं वर्तुलाकारम्। तस्य वर्णः गौरः। अहं मुखेन वदामि। अनेन अहं खादामि। एषा मे जिह्वा। तया अहं रसज्ञानं करोमि। इयं मम नासिका। अनया अहं जिघ्रामि।

अहं प्रतिदिनं स्नात्वा मम शरीरं स्वच्छं करोमि। नित्यं व्यायामं कृत्वा, अहं स्वस्थः/स्वस्था भवामि।

mama śarīram iti viṣaye saṃskṛte nibandhaḥ।

idaṃ mama śarīram asti। etat mama mastakam। mama mastiṣke kṛṣṇāḥ keśāḥ santi।

imau mama dvau karṇau staḥ। aham ābhyāṃ śṛṇomi। ete mama dve natre। etābhyām ahaṃ paśyāmi। imau mama dvau hastau। aham ābhyāṃ kāryāṇi karomi। ābhyāṃ devaṃ ca praṇamāmi। etau mama dvau pādau। etābhyām ahaṃ calāmi।

idaṃ mama mukham। mama mukhaṃ vartulākāram। tasya varṇaḥ gauraḥ। ahaṃ mukhena vadāmi। anena ahaṃ khādāmi। eṣā me jihvā। tayā ahaṃ rasajñānaṃ karomi। iyaṃ mama nāsikā। anayā ahaṃ jighrāmi।

ahaṃ pratidinaṃ snātvā mama śarīraṃ svacchaṃ karomi। nityaṃ vyāyāmaṃ kṛtvā, ahaṃ svasthaḥ/svasthā bhavāmi।

Essay on My Body

This is my body. This is my head. There is black hair on my head.

These are my two ears. I hear using them. These are my two eyes. I see using them. These are my two hands. I do work using these. I pray to God with folded hands. Theses are my two feet. I walk using these.

This is my face. My face is circular in shape. It is fair in colour. I speak with my mouth. I eat using this. This is my tongue. I taste with my tongue. This is my nose. I smell using this.

Everyday, I bathe and keep my body clean. I regularly exercise and keep myself fit.

मेरे शरीर पर निबंध।

यह मेरा शरीर है। यह मेरा मस्तक है। मेरे सिर पर काले बाल हैं।

यह मेरे दो कान हैं। मैं कानों से सुनता/सुनती हूँ। ये मेरे दो आँखें हैं। आँखों से मैं देखता/देखती हूँ। ये मेरे दो हाथ। हाथों से मैं कार्य करता/करती हूँ। भगवान को नमस्कार करता/करती हूँ। ये मेरे दो पैर। पैरों से मे चलता/चलती हूँ।

यह मेरा मुख है। मेरा मुख गोलाकार है। उसका गोरा रंग है। मैं मुँह से बोलता बोलती हूँ। मुँह से मैं खाता/खाती हूँ। यह मेरी जीभ है। इससे मैं रसज्ञान करता/करती हूँ। यह मेरा नाक है। नाक से मैं सूँघता य सूँघती हूँ।

मैं प्रतिदिन स्नान करके शरीर को स्वाच्छ रखता/रखती हूँ। मैं नित्य व्यायाम करके स्वस्थ रहता/रहती हूँ।

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• Hinduism, Indian culture, Vedic Science, Yoga, Spirituality, India

The Hindu Concept of Three Bodies – Body, Mind and Existence

by Subhamoy Das

Ancient Indians realized the importance of understanding the external and internal compositions of the human body in order to study the subjective world within us. According to Hindu scriptures, human beings have 3 bodies, 5 sheaths or layers, and 3 states of existence.

The concept of ‘three bodies’ found in the ancient Indian texts of the Vedanta is an important part of the yoga physiology that is unique to Indian spiritual thought

It aims to control the vital energies of our body – physical, mental, intellectual and spiritual – and helps human beings attain siddhi or magical power and moksha or the transcendent state attained as a result of being released from the cycle of rebirth.

The 3 Aspects of Human Bodies: Physical, Subtle & Causal

In this article, we look at the three perspectives that constitute human beings as a whole.

Let us first study and analyze the three types of bodies that compose a human being:

1. The Gross, Physical Body or ‘ Sthula Sarira ’:

This is the mortal, material body that acts – eats food for sustenance, breathes and moves. It is composed of five primordial subtle elements which have undergone panchikarana or the Vedantic process of how subtle matter can transform into gross matter. The 5 constituent elements are: Ether, Air, Water, Fire and Earth. In this physical state, the body comes into contact with the external world. So, the ‘Sthula Sarira’ is called anatman as it is corporal or non-spiritual.

The 3 main features of the ‘Sthula Sarira’ are Sambhava (birth), Jara (old age) and Maranam (death).

This body is determined by the results of past actions. It has the capacity to experience joy and sorrow and also form the basis of earthly relationships. At death, this physical body perishes and its 5 basic elements are dissolved.

2. The Subtle Body or ‘Suksma Sarira’:

This facet of the body is composed of Pranamaya Kosha (Vital breath or energy), Manomaya Kosha (Mind) and Vijnanamaya Kosha (intellect).

This body of vital energies keep the physical body alive. This is also made up of the five basic elements: Ether, Air, Water, Fire and Earth that produce the physical body. But these have not yet undergone the panchikarana process and acts like a storage of thoughts and memories.

It continues to exist after death and serves as a vehicle of reincarnation. This body comprises:

• Sravanadipanchakam – the five sense organs – eyes, ears, skin, tongue and nose. • Vagadipanchakam – the five organs of action – speech, hands, legs, anus and genitals. • Pranapanchakam – the five-fold vital breath – Prana (respiration), Apana (excretion), Vyana (blood-circulation), Udana (actions like sneezing, crying, vomiting, etc.), Samana ( digestion). • Manas & Buddhi – the mind and intellect, discriminating wisdom.

3. The Causal Body or ‘Karana Sarira’:

This form of the body is a combination of the gross and the subtle bodies as it compels the soul to take another birth and has an undifferentiated form or nirvikalpa rupam. It is inexplicable and originates due to avidhya or ignorance of the real identity of the atman or soul. As such, the causal body is characterized by emptiness, ignorance and darkness. This is the most complex of the three bodies and it contains the impressions of past experience. This is not the atman, as it has a beginning and an end and is subject to modification.

The 5 Layers of the Human Body & Mind

According to the Hindu scriptures, the body-mind complex of man is described as consisting of five sheaths, or layers. They are as follows:

1. The physical sheath or food sheath (Annamaya Kosa): The physical body that needs food for sustenance and lasts till it can absorb food. 2. The prana or the vital-air sheath (Pranamaya Kosa): This animates the gross body, makes it to inhale and exhale, move about, take in nourishment, excrete and reproduce. 3. The mental sheath (Manomaya Kosa): This helps to experience pleasure and pain, gives rise to desires and is subject to change. 4. The intellectual sheath (Vijnanamaya Kosa): This reflects the light of the self .It is the cause of embodiment. It helps to judge and discriminate. 5. The sheath of bliss (Anandamaya Kosa): It is the state of pleasure and rest, though this is material and subject to change.

The 3 States of Our Existence

The Upanishads talk of these three states of existence that a human being experiences:

1. Waking: When human beings identify themselves with the physical body. 2. Dream: When they identify themselves with the subtle body. 3. Deep sleep: When they identify themselves with the causal body.

Waking, dream and deep sleep are equated with the three bodies, physical, subtle and causal. The Atman or the soul, serves as a monitor to unite the three states and is the basis of their harmony. The Mandukya Upanishad also recognizes the fourth state of consciousness, namely, the turiya or the base-consciousness, which is equated with atman and purusha or universal consciousness.

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In This Article Expand or collapse the "in this article" section The Body

Introduction, general overview.

• General Studies
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• The Body and Philosophy
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The Body by Gavin Flood LAST MODIFIED: 31 August 2015 DOI: 10.1093/obo/9780195399318-0154

The body has been a central concern for Indian religions and philosophies, on the one hand being given a positive evaluation in some traditions as the vehicle of the journey to liberation (Skt. mokṣa ) or enlightenment ( bodha ), on the other hand being given a negative evaluation in some traditions as a restriction or confinement of the soul from which it must break free. Most traditions that we designate by the term ‘Hindu’ have understood the universe in cyclical terms as going through periods of creation and destruction over and over again. As part of this cyclic process the soul ( ātman ) is believed to be reincarnated in different bodies, animal and human, according to its action ( karma ). Thus the kind of body that a being has is constrained or determined by its actions in the past. The body along with its pleasure and suffering is the result of previous action in a former life. Some traditions think that the soul can be set free from the confinement of the body through meditation and ritual while some Yoga traditions have believed that the body can achieve immortality or at least great longevity. In popular or folk Hinduism the body is important as the locus of a deity in ritual possession, making the body analogous to the icon ( mūrti ) in the temple. In some forms of Hinduism the body is theologically important in being part of the body of God and conversely as symbolically containing the cosmos within it. The body is also of central importance sociologically; the kind of body a person has is a determining feature of the endogamous social group or Caste ( jāti ) to which s/he belongs. Thus caste is a property of the body that one is born with, although according to some Tantric and devotional traditions caste is eradicated at initiation ( dīkṣā ) and also at formal renunciation ( saṃnyāsa ). Apart from soteriological and ritual concerns, the body has been the focus of medical discourse, the Ayurveda , that cannot be separated from general Hindu cosmological and philosophical categories.

General literature on the body in the humanities and social sciences is relevant for understanding the body in Hinduism. The turn to the body as a focus of research began in the 1970s and there is a large literature focused on it in anthropology, cultural studies, philosophy, sociology, and area studies. The body in religions has been an important theme in recent decades. Related to a discourse about the body is a discourse about Gender and this has also become an increasing focus of attention. On the body in religion generally see the edited volume Coakley 1997 and for an overview of the body in Hinduism see the article Holdredge 1998 . There are three important volumes containing articles on the body in both the textual traditions and popular religion: Boullier and Tarabout 2002 , Michaels and Wulf 2011 , and Botto, et al. 2004 . Doniger 2014 contains important articles on body, gender, and desire as represented in Sanskrit literature. Johnson 1987 is a classic study on the body as a metaphor foundational to language while the edited volume Khare 1992 , treating the cultural meanings of food in Indian religions, focuses less on the body and more on what goes into it.

Botto, Oscar, Arion Rosu, and Eugen Ciurtin, eds. Du corps humain, au Carrefour de plusieurs saviors en Inde . Bucharest, Romania and Paris: de Boccard, 2004.

This is a very substantial collection of essays on different aspects of the body ranging from the esoteric body of Tantrism and Yoga to medical literature and somatic practices. There is a useful list of abstracts.

Boullier, Véronique, and Gilles Tarabout, eds. Images du corps dans le monde hindou . Paris: CNRS, 2002.

The book contains sixteen studies of the body in Hinduism from anthropological fieldwork, the philological study of Sanskrit texts, traditional Sanskrit drama, and the social construction of the body through ritual including cremation. Boullier and Tarabout provide an excellent introduction to the view of the body in Hinduism.

Coakley, Sarah, ed. Religion and The Body . Cambridge, UK: Cambridge University Press, 1997.

This fine collection of essays contains one on Hinduism by Wendy Doniger, “Medical and Mythical Constructions of the Body in Hindu Texts,” which pays particular attention to embryology and the accounts of the senses in mythological or puranic literature.

Doniger, Wendy. On Hinduism . New York: Oxford University Press, 2014.

DOI: 10.1093/acprof:oso/9780199360079.001.0001

Doniger has rewritten previously published articles in this book. It contains important chapters on the body, gender, and sexuality, including a survey chapter on medical and mythical understandings of the body in Sanskrit texts and a section on desire ( kāma ).

Holdredge, Barbara. “Body Connections: Hindu Discourse of the Body and the Study of Religion.” International Journal of Hindu Studies 2–3 (1998): 341–386.

This article surveys trends of scholarship on the body in the human sciences and then goes on to examine discourses on the body in Hinduism as the vehicle for maintaining social and cosmic order through diet, social duties, and the maintenance of purity rules. The article discusses the Hindu metaphysics of the body.

Johnson, Mark. The Body in the Mind: The Bodily Basis of Meaning, Imagination, and Reason . Chicago: University of Chicago Press, 1987.

This classic study examines how the body provides the fundamental metaphors of language. Cognitive and somatic structures are linked through the imagination and the fundamental concepts such as balance, scale, and cycles that emerge from bodily experience. This book is relevant to the analysis of the body in Hinduism.

Kasulis, Thomas P., R. T. Ames, and Wimal Dissanayake, eds. Self as Body in Asian Theory and Practice . Albany: State University of New York Press, 1993.

This book examines the self-body relationship in Chinese, Japanese, and Indian traditions. The section on India includes an essay by Frits Staal, “Indian Bodies.”

Khare, R. S., ed. The Eternal Food: Gastronomic Ideas and Experiences of Hindus and Buddhists . Albany: State University of New York Press, 1992.

The experience and understanding of food, this book claims, is central to understanding the Hindu and Buddhist practices and cultures. This interdisciplinary volume presents papers on food as cultural expression and personal experience.

Michaels, Axel, and Christoph Wulf, eds. Images of the Body in India . New Delhi: Routledge, 2011.

The stated aim of this book is to understand the body in the particular cultural context of India, which it does through philological and anthropological approaches. The book contains essays on the body in the Vedas, epics, medical and Yoga texts, and dance.

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The Bhagavadgītā : with an introductory essay, Sanskrit text, English translation and notes

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Names of Body Parts in Sanskrit to learn easily

Learning the body parts name in Sanskrit can be incredibly beneficial for those studying the ancient language, as well as for those interested in yoga, Ayurveda, and other traditional Indian practices. Not only does it expand your vocabulary, but it also helps to deepen your understanding and connection to the rich cultural heritage of India.

In this blog post, we will explore the different body parts in Sanskrit , their meanings and pronunciations, and provide helpful diagrams and images to aid in understanding.

To start with, here I have provided some of the most commonly used body part’s name in Sanskrit and their usage in sentences:

14 Body parts name in Sanskrit and their use in Sanskrit sentences

Sanskrit names of parts of head and face.

First, let’s start with the head and face.

The head & face in Sanskrit are known as:

Here are some more names of head “mastakam” (मस्तकम्), while the face is “ānanam” (आननम्). Face is also mukham (मुखम्) sometimes. Here are some Sanskrit Scripture references:

• “śiromaṇḍale ca mastake ca rudhiram pradadau” (Bala Kanda, Canto 36, Verse 17) – This verse describes the sprinkling of blood on Rama’s head (mastaka).
• “sarojam mastake cakram udagrahitavan” (Anusasana Parva, Canto 149, Verse 77) – This verse describes Arjuna holding the discus (chakra) over his head (mastaka).
• “anandamukha-sarasya” (Chapter 9, Verse 21) – This phrase translates to “one whose face is the source of joy,” referring to Krishna.
• “śrutadhvanisamīraṇaḥ phalaprabhavaḥ prāṇasya śubhrajaladharaḥ sugandhaḥ” (Verse 17) – This verse describes the cloud as having a face (ānanam) filled with the fragrance of flowers.
• “yatha paṅkajaṁ suryasya kiranebhiḥ prabhātam yāti, tathā manasaḥ kiranebhiḥ brahman brahmānam yāti” (Kena Upanishad, Verse 3) – This verse compares the illumination of the lotus flower by the sun’s rays to the illumination of the mind (mukha) by the Brahman’s rays.
• “yadā sarve prabhāvante hṛdayānyakṣini caitanyam” (Chapter 15, Verse 12) – This verse describes the moment when all senses (mukha) and eyes become radiant.

Other parts of the head include the eyes, known as “netra” (नेत्र), and the ears, known as “karṇa” (कर्ण). The nose is “nāsā” (नासा) and the mouth is “mukha” (मुख). The tongue is “jihvā” (जिह्वा), and the teeth are “dantā” (दन्ता).

Also read about animal names in Sanskrit .

Sanskrit names of parts of Neck and Shoulders

The neck & shoulder in Sanskrit are known as:

Neck is sometimes also known as “grīvā” (ग्रीवा). Here is an explanation:

कण्ठः (kaṇṭhaḥ):

• More common:  Generally, कण्ठः is the most widely used term for “neck” in Sanskrit literature. You’ll encounter it in various ancient texts and contemporary usage.
• Emphasis on throat:  कण्ठः specifically refers to the throat area, including the voice box and surrounding muscles. It’s often used in contexts related to swallowing, speaking, or singing.
• Ramayana:  “rāmena kritakaṇṭho bhujavīraḥ paraśuṃ ca khadgam ca chakram ca dhritavān” (Bala Kanda, Canto 66, Verse 26) – This verse describes Rama holding a bow and weapons in his arms while standing with a taut throat (kṛtakaṇṭha).
• Bhagavad Gita:  “sarvaduḥkhavinirmukto mānadaṃ sukhadaḥ sukhanivāsī yathā brahmanam paraṃ kṣatraḥ kṣetrajñaḥ dhīraḥ nirmohah” (Chapter 18, Verse 51) – This verse describes a person free from sorrow (duḥkha), residing in happiness, knowing the supreme Brahman, as having a cleansed throat (kṛtakaṇṭha).

ग्रीवा (grīvā):

• Less common:  Although valid, ग्रीवा is less frequently used than कण्ठः for “neck” in most standard Sanskrit literature.
• Emphasis on flexibility:  ग्रीवा emphasizes the flexibility and movement of the neck. It’s often used in contexts related to bending, turning, or looking around.
• Mahabharata:  “utpasyatām gajānām śrotrāṇi prakarṣanti grīvāḥ” (Aranya Parva, Canto 55, Verse 16) – This verse describes elephants twisting their necks (grīvā) to uproot trees with their tusks.
• Yoga Sutras:  “yogaś citta-vṛtti-nirodhaḥ” (1.2) – This famous sutra mentions achieving yoga through the cessation of mental fluctuations (citta-vṛtti-nirodha), using ग्रीवा as a metaphor for the neck of the mind that needs to be steady.

The arms are “bāhu” (बाहु) and hands are “hasta” (हस्त). The fingers are “anguli” (अङ्गुलि) and the thumbs are “aṅgushṭha” (अङ्गुष्ठ).

You might also want to check, why Sanskrit is one of the  most sacred and beautiful language in the world .

Sanskrit names of parts of Torso

The torso is also known as “kuṣṭha” (कुष्ठ) {and sometimes also known as धातुः} and includes vital organs such as the heart, known as “hṛdaya” (हृदय), and the lungs, known as “Phupphusa” (फुप्फुस). The liver is “yákṛt” (यकृत्) and the kidneys are “vṛikka” (वृक्कः). The stomach is “udaram” (उदरम्) and the intestines are “antram” (अन्त्रम्).

Sanskrit names of parts of Legs and Feet

The thigh are “ūrūḥ” (ऊरूः) and the feet are “pāda” (पाद). The knees are “jānu” (जानु) and the ankles are “ghutikā” (घुटिका). The toes are “padangushthah” (पदान्गुष्ठः) and the nails are “ṅakha” (नख).

Also check: Fruits Name In Sanskrit .

Here is all the body parts mentioned in a table for your convenience:

Here are some amazing images by प्रो.मदनमोहन झा . If you are keen to learning Sanskrit, you might want to start with Sanskrit Alphabets .

Female body parts name in Sanskrit

Male body parts name in Sanskrit

In addition to these body parts, it’s important to note that the Sanskrit language also has a rich vocabulary for describing various bodily functions, emotions and sensations. This can be very useful in yoga, Ayurveda, and other traditional Indian practices, where a deep understanding and connection to the body is essential.

Read more here:

• Sanskrit Words For Everyday Usage .
• Yan Sandhi | यण् सन्धिः
• सवर्णदीर्घसन्धिः | Savarna-deergha Sandhi

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Beauty of Sanskrit (1), A poetry of computation & full of mysteries

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Name of body parts | learn sanskrit, 10 human body parts in sanskrit.

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A Body Of Knowledge: The Wellcome Ayurvedic Anatomical Man And His Sanskrit Context

2009, Asian Medicine

Related Papers

Dominik Wujastyk

This paper examines the different images, discourses and approaches that were used to grasp the idea of "the body" in early South Asia. It discusses the different conceptions and images of the human body current in ancient, medieval and Early Modern South Asia, including notions of the body in the Veda, Upaniṣads, Tantra, Yoga, and wrestling. The paper ends with a detailed discussion of the historical evolution of the body image in āyurveda, the classical system of medicine in South Asia.

Journal of Indian and Buddhist Studies

Yutaka Kawasaki

Indian Journal of History of Science

Harish Harish

unpublished

Dagmar Wujastyk

In this essay, I trace the development of rasāyana as a branch of Indian medicine, showcasing the various rasāyana treatments and recipes, and exploring how both treatment methods and pharmaceutical formulations evolved within ayurvedic literature. In particular, I focus on a treatment methodology called kuṭīpraveśika ("in a hut") that is described in the oldest of the ayurvedic works and is in rare cases still applied today.

Jayanta Bhattacharya

Recent scholarships reveal that divine character of Āyurveda does not belong to its hard core, but has been imposed upon it during a particular stage of development serving as a disciplinary matrix to gain legitimacy from the religious society. But, scholars working within a traditional framework have tended not to engage with the problem, because of the strong belief that Āyurveda is indeed a continuation of medicine from the Vedic saṃhita–s. The study of medicine (and anatomy) in ancient India was the first momentous step forward from daiva-byapaśraya bheṣaja to yukti-vyapaśraya bheṣaja. Suṣruta’s list of bones can be compared with that of Caraka along five points: (a) The Principle of Position, (b) The Principle of Homology, (c) Alteration of Terms, (d) Alteration of Items, and (e) Alteration respecting Structures. Directly perceptible results (pratyakṣa lakṣaṇa phala) constituted an important matrix of rational medical approach. Despite this fact, there was schism between rational clinical acumen and anomalies observed, and gap among anatomy, physiology and pathology. Even if the body had assumed an anatomical exploration, physiology and pathology were not linked to and compatible with it. The latter two were determined by the philosophical doctrine of Nyāya, Vaiśeṣika, Saṃkhya, and, to some extent, by Buddhism and Vedāntic Philosophy. The physical examination, medical imaging and other procedures, as well as the elements of the medical history, all generate clinical data that pertain to modern anatomical entities in the human body. The paper is specifically focussed on: (i) the shaping of transformatory perceptions about the three-dimensional body (emerging out of dissection and experimentation) vis-a-vis textual authority of knowledge of the two-dimensional body-frame in Āyurvedic education, (ii) localization of space (in the form of anatomical pathology as poised against Āyurvedic humoral pathology) and time (in the form of both anatomical physiology against humoral physiology and the production of clinical charts in hospitalized patients), and (iii) creation of medical professional authority out-reaching people through teaching institutions, dispensaries, hospitals, cantonments, asylums, and jails and also through private practices. An asymmetric exchange between two knowledge systems changed the ways of knowing the body in Āyurveda. The ‘Indian’ body was the very site of confrontation between the colonizing alien power and ‘true’ Indian ways of knowing the body, wherein lies the centrality of anatomical knowledge and the ‘medical’ body in medical education before and after the arrival of the British. Spatio-temporal understanding of this sort of anatomical body was not individualized and could only be perceived to be co-rhythmic with the great rhythm of nature and the universe - in the light of macrocosm-microcosm. The Case history taking of individual patients added a new paradigm to doctor-patient-disease relationship. From the world of verbal testimony and narratives and a sort of organic bondage between physician and the patient a new paradigm of ‘clinical detachment’ began to emerge. Assimilation of modern Western anatomical ideas to explain internal dyanmics of Āyurveda and to judge all ancient works in ‘scientific’ light (bearing equivalence of being ‘civilized’) gradually became the call of the day. The philosophical matrix of Āyurveda was dislocated through this ‘modernization’ of Āyurvedic knowledge of anatomy. Post-Renaissance medical concepts insinuated into the interstices of classical Āyurvedic concepts and reconstituted their meanings. Consequently, the Āyurvedic body as a self-reflexive and active agency began to metamorphose into ‘object’ of modern medicine.

The paper argues how Western medicine from its predominant epistemological concept of Greek humoral theory of disease causation has passed through paradigmatic shifts from Bedside medicine and how instead of previous two-dimensional perception of the body, disease began to be perceived to being located within a three-dimensional body. The period following European renaissance and industrial revolution perceived lot of changes through emerging capital, competitive market economy, working class and predominance of technology in social life which led to an objective mode of learning in social life and psyche. The singular act of post-mortem dissection differentiated Hospital medicine from Bedside medicine and established its unquestionable authority over Indian medical knowledge systems. In our theorization, Bedside medicine is inclusive of both traditional Indian practice within domestic setting as well as prehospital European medical practices in India. Various attempts are made at theorization in both Caraka- and Suúruta Samhitâ with regard to anatomical knowledge as well as knowledge of health and healing. In Âyurvedic knowledge, there is no single conception of the body, but a dominant one – a bodily frame – through which dosa-s, dhâtu-s and mala-s flow. This doctrine of tri-dos.as has resembled with “humoral” theory of the Greek. By 600 AD Âyurvedic anatomical practices were in complete disuse. Âyurvedic surgical practices were based not on the knowledge of anatomical organs, but on regional anatomy and marman-s (lethal/vital spots). Later on, new additions to classical Âyurvedic knowledge were grounded on external examination and scanty knowledge of the internal organs. Consequently, a shift from traditional philosophy of tri-dosa theory to ‘modern’ notion of organ localization of disease occurred. This colonial impact reconstituted the philosophical matrix of Âyurveda and helped ‘modernization’ of Âyurvedic knowledge of anatomy.

Cristina Pecchia

The transition from manuscripts to the print production of books involved not only publishers, printers and readers, but importantly also editors of texts. This essay combines insights from the history of Ayurveda, history of philology and history of the book to examine the role of different actors in the transmission of the Ayurvedic textual tradition in nineteenth century South Asia. In particular, it focuses on the first printed edition of the Carakasaṃhitā (the oldest treatise of Ayurveda), its editor Gangadhar Ray Kaviraj (1798-1885), and the publisher Bhuvana Chandra Vasaka. It outlines the very beginnings of the 'print moment' in the history of Sanskritic Ayurveda: the Ayurvedic milieu of nineteenth century Bengal, that region's fast-growing commercial print industry and the context of the first print publication of another foundational work of Ayurveda, the Suśrutasaṃhitā, more than thirty years earlier than the Carakasaṃhitā. This essay argues that the use of the printed book, as a technology based object, was part of a process of modernization and caste-identity formation. It argues further that indigenous philological practices had a crucial role in transmitting Ayurvedic knowledge, and that their interplay with publishing activities contributed to establishing a coherent body of textual sources within the Ayurvedic community and among the students of Sanskritic culture at large.

Journal of Anatomy

Abhishek Yadav

Eä: Revista de Humanidades Médicas & Estudios …

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योगः | Sanskrit Essay on Yoga

Essay on Yoga in Sanskrit

योगविद्या भारतवर्षस्य अमूल्यनिधिः । पुराकालादेव अविच्छित्ररुपेण गुरुपरम्परापूर्वकं प्रचलिताऽऽसीत् गुरुपरम्परेयम् । वस्तुत ऋषिमुनियोगिनामध्यवसायजनितं साधनालब्धं अन्तर्जगतो महत्त्वपूर्णमन्तर्विज्ञान भवति तथा । अनेन योगसमाधिना ऋषयो मन्त्रान् द्रष्टुं समर्था आसन् श्रीमद्भगवद्गीतायां योगस्य द्विविधत्वं वर्णितं श्रीकृष्णेन । यथा –ज्ञानयोगः, कर्मयोगश्च । परम्परनिरपेक्षं मोक्षसाधनत्वेन कर्मज्ञानयोगरुपं निष्ठाद्वयमुक्तम् ।योगदर्शनानुसारेण योगस्य अष्टौ अङ्गानि सन्ति ।

तदुक्तं योगदर्शने यम्- नियम- आसन- प्राणायाम-प्रत्याहार –धारण् –ध्यान – समाधयोऽष्टाङ्गानि – इति । एतेषां वहिरङ्गान्तरङ्गभेदेन द्विविधत्वं कल्प्यते । एषु यम- नियम – आसन –प्राणायाम –प्रत्याहरादीनि पञ्चाङ्गानि वहिरङ्गानि सन्ति । धारणा –ध्यान –समाधीति त्रीणि अन्तरङ्गाणि भवन्ति । यतो हि एतेषामन्तः करणेन साकमेव सम्बन्धो विद्यते । अतः एतेषामन्तरङ्गत्वम् । महर्षिणा पतञ्जलिना त्रयाणां कृते संयमः इत्युच्यते । तद्यथा – त्रयमेकत्र संयमः । अष्टाङ्गयोगद्वारा प्रमाण- विपर्यय- विकल्प निद्रा – स्मृत्यादिपञ्चप्रवृत्तीनां निरोधं कृत्वा योगसमाधौ प्रविशति योगी ।कर्मफलमनपेक्षमाणः सन् अवश्यं कार्यतया विहितं कर्म यः करोति स एव योगी भवति । इन्द्रियभोगेषु तत्साधनेषु च कर्मसु यदा आसक्तिं न करोति, सर्वान् भोगविषयान् परित्यजति तदा स योगारुढं उच्यते । स एकान्ते स्थितः सन् सङ्गशून्यो भूत्वा मनः वशीकृत्य आशां परिग्रहञ्च परित्यज्य सततमात्मानं समाहितां कुर्यात् । तत्रासनमुपविश्य एकाग्रं विक्षेपरहितं मनः कृत्वा योगमथ्यसेत् । यस्य आहारः विहारश्च नियमितः, सर्वेषु कर्मसु यस्य चेष्टा नियमिता, यस्य शयनः जागरणञ्च नियमितं तस्य दुःखनिवर्त्तको योगो सिध

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Body Parts Name in Sanskrit

संस्कृत में शरीर के अंगों के नाम | body parts name in sanskrit.

The human body has 206 bones. It consists of numerous Bones, Cells, Glands & many more parts. In this article, we are providing 40+ Human Body Parts names in Hindi, English and Sanskrit.

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Fruits Name in Sanskrit

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Sanskrit Essay Collection - संस्कृत निबंध संग्रह

Sanskrit Essay Collection - संस्कृत निबंध संग्रह  संस्कृत के सबसे महत्वपूर्ण निबंधों का संग्रह सभी छात्रों के लिए प्रकाशित किया जा र...

Sanskrit Essay Collection - संस्कृत निबंध संग्रह 

• सुभाष चंद्र बोस संस्कृत निबंध
• महात्मा गांधी संस्कृत निबंध
• चन्द्रशेखर आजाद संस्कृत निबंध
• पर्यावरण पर संस्कृत में निबंध
• पर्यावरण प्रदूषण संस्कृत निबंध
• वसंत ऋतु पर संस्कृत निबंध  (1)
• वसंत ऋतु पर संस्कृत निबंध  (2)
• वर्षा ऋतू पर संस्कृत निबंध
• उद्यान पर संस्कृत निबंध
• एकता पर संस्कृत निबंध
• विद्या पर संस्कृत निबंध
• सदाचार संस्कृत निबंध
• समय का महत्व संस्कृत निबंध
• कालिदास पर संस्कृत निबंध
• पुस्तकालय पर संस्कृत निबंध
• मम गृहम संस्कृत निबंध
• मम पाठशाला संस्कृत निबंध
• मम विद्यालय संस्कृत निबंध
• मम दिनचर्या संस्कृत निबंध
• माता पर संस्कृत निबंध
• हिमालय पर संस्कृत निबंध
• अस्माकं देशः भारतवर्ष संस्कृत निबंध
• भारत देश पर संस्कृत निबंध
• वृक्ष पर संस्कृत निबंध
• वृक्षारोपण पर संस्कृत निबंध
• आम पर संस्कृत निबंध 
• आम्रवृक्ष पर संस्कृत निबंध
• हाथी पर संस्कृत निबंध
• मोर पर संस्कृत निबंध
• गाय पर संस्कृत में निबंध
• धेनु पर संस्कृत में निबंध
• बसंत पंचमी संस्कृत निबंध
• सरस्वती पूजा पर संस्कृत निबंध
• नया साल पर संस्कृत निबंध
• विद्यार्थी जीवन पर संस्कृत निबंध
• ग्रामीण जीवन संस्कृत निबंध
• संस्कृत भाषायाः महत्वम् निबंध
• नर्मदा संस्कृत पर निबंध
• गंगा नदी पर संस्कृत निबंध
• अनुशासन पर संस्कृत निबंध
• व्यायाम पर संस्कृत निबंध
• होली पर संस्कृत में निबंध
• दीपावली संस्कृत निबंध
• विजयादशमी पर संस्कृत में निबंध
• स्वतंत्रता दिवस पर संस्कृत निबंध
• गणतंत्र दिवस पर संस्कृत निबंध
• कम्प्यूटर पर संस्कृत निबंध
• भ्रष्टाचार पर संस्कृत निबंध
• आदिकवि वाल्मीकि संस्कृत निबंध
• नाटककारो भासः संस्कृत निबंध
• अब्दुल कलाम पर संस्कृत निबंध
• स्वामी विवेकानंद संस्कृत निबंध
• गुरु नानक पर संस्कृत निबंध

Sir I need short essay about SARADA DEVI & SHREE RAMAKRISHNA. Please update as soon as possible. Also if you can mailed me.

https://www.hindivyakran.com/2018/02/saraswati-essay-in-sanskrit.html Sharda devi is also known as mata saraswati. You can gat the essay on mata saraswati by following above link.

We are proud of you.नमः संस्कृताय

कृपया आप 'संस्कृतंं भारतस्य राष्ट्रभाषा भवेत'इस पर एक निबंध लिखेे

कृपया आप भास बाणभट्ट भारवि इस पर संस्कृत मे निबंध तीन पेज़ कल सुबह तक Pleas

निबंध संख्या 50 देखें।

Plaess give me sanskrit essays

a essay 0n ladakh in sanskrit

Sir, please give me a sanskrit essay on CAA

okay i will try

These essays are short and Really helpful. Dhanyavadaha

Thanks Rashmi for such a lovely comment.

Please write about mobile phone in sanskrit

Pls give me Sanskrit essay on doctor

I NEED ESSAY ON SHOPPING MALL

I need an essay on advantages of social media

मम प्रिय भाषा मराठी संस्कृत निबंध

I need an essay on importance of mahakavya and types of mahakavya. Urgent Please

This is truly an exceptional effort. Please accept my heartfelt gratitude. Is it possible to have an essay on 'Ayurveda Ke Laabh' in Sanskrit

Thank you @Rakshita for your lovely comment. I will definitely try my best to provide you essay on ayurveda in sanskrit.

Please send paragraph in Sanskrit about ladakh climate season and vegetation

pls write essay on organic farming

In sanskrit on in Hindi?

HI, I want an essay on Subhashitani in sanskrit. Can you please help me.

I need an essay in Sanskrit on Shakuni of Mahabharat. Can you please assist me? My email is [email protected]. Thanks

I need essay on bhadrinath temple uttarkhand and chamundi temple Karnataka in sanskrit language

Plz send essay on Sangati in Sanskrit Language

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Translation of "body" into Sanskrit

vigraha, तनू, देह are the top translations of "body" into Sanskrit. Sample translated sentence: The cupid king has entered her body at the beginning of her puberty, to her child like body, making her buttocks and breast grow, and slender her waste. If her beginning of adolescent was like this astonishing , then how will be her ( voluptuous ness in her breast and buttocks) at this young age. ↔ Sri radha sudha nidhi.. Page 154, Rupam kim abi... About her shroni, sthana changes...describing madhuryam of radha.

To give body or shape to something. [..]

English-Sanskrit dictionary

physical structure of a human or animal

Less frequent translations

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Automatic translations of " body " into Sanskrit

Images with "body", phrases similar to "body" with translations into sanskrit.

• dead body आमिस् · शव

Translations of "body" into Sanskrit in sentences, translation memory

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Guest Essay

You Don’t Just See a Total Solar Eclipse. You Feel It Completely.

By Ryan Milligan

Dr. Milligan is a senior lecturer in astrophysics at Queen’s University in Belfast, Northern Ireland.

Almost one year ago, in the middle of the night, I drove from my hometown, Belfast, Northern Ireland, to Dublin to catch an early morning flight to Munich. From there I caught another plane to Bangkok, another to Singapore and yet another to Perth in Western Australia. There, I rented a camper van and began a drive of more than 750 miles north to the town of Exmouth on a remote peninsula on the northwest coast of the continent.

This was the only reasonably accessible location on the planet with decent weather prospects from which to view the total solar eclipse on April 20, 2023. The entire event lasted 62 seconds. It was the 10th total solar eclipse I’d traveled to witness.

Even as a professional solar physicist, I find it difficult to convey why eclipse chasers like me go to such extraordinary lengths to witness such a fleeting phenomenon, again and again. I was extra determined to make the pilgrimage last year after I was thwarted by clouds in Chile in December 2020, and I couldn’t afford the eye-watering cost of traveling to Antarctica in 2021. I needed to whet my appetite before embarking on another expedition to see the totality of the April 8 eclipse in Mazatlán, Mexico.

It may sound absurd, but there is no other celestial event that anyone I know would devote so much time and effort to seeing. If you wish to see the northern lights, you can hop on a plane to Iceland or Norway and have a fairly decent chance of seeing them in the winter months. If you are on the nightside of the planet during a lunar eclipse and the skies are clear, you just need to go outside and look up to see it happening. But unless you are fortunate enough to live within or close to the path of totality, witnessing a total solar eclipse will probably require meticulous planning and marshaling time and money to get you to an optimal location and a bit of luck to make sure the weather forecasts you’ve pored over hold true.

Believe me, it is worth the effort.

A total solar eclipse is not something that you see — it’s something that you experience. You can feel the temperature around you begin to drop by as much as 15 degrees over the five to 10 minutes that lead up to the eclipse. The birds and other animals go silent. The light becomes eerie and morphs into a dusky, muted twilight, and you begin to see stark, misplaced shadows abound. A column of darkness in the sky hurtles toward you at over 1,000 miles per hour as the moon’s shadow falls neatly over the sun, turning day into temporary night — nothing like the calming sunset we take for granted every day. Sometimes, a few stars or planets begin to appear faintly in the sky as your eyes get used to the new darkness.

The hairs stand up on the back of your neck and the adrenaline kicks in as your brain tries to make sense of what is going on. But it cannot. It has no other point of reference to compare these sensations to. A total eclipse elicits a unique, visceral, primeval feeling that cannot be evoked by a photograph or a video or a newspaper article, and that can be experienced only within the path of totality when the moon completely obscures the disk of the sun.

And then of course there is the crowning glory: the sun’s corona, the pearly white outer atmosphere of our nearest star that we can otherwise see only using a fleet of dedicated solar-observing spacecraft. It has an ethereal beauty that is challenging to articulate.

For those brief few moments when the corona appears bright in the sky, all the effort made to experience the totality becomes worth it. You want to soak up every second of it and process every feeling, because it is over all too soon. Once the moon’s shadow has passed you feel both exhilarated and deflated because the next opportunity to experience this sensation again could be years away and on the other side of the world. And it is something that you will crave.

There is also, of course, the professional motivation for me to gaze upon the subject of my research with my own eyes. Most other astrophysicists only get to look at exploding stars or distant comets through gargantuan telescopes, where they appear as mere pixels on a computer screen or a squiggle on a graph. It’s easy to get detached from the beauty of astronomy when your job becomes more focused on securing grant funding, teaching, administrative duties and bureaucracy. Eclipse chasing reminds me why I chose this field of work in the first place and reignites my passion — and I want to inspire my students with that same passion.

Each eclipse is different. The shape and structure of the solar corona varies over the course of each solar cycle. The longer the duration of the eclipse, the darker one’s surroundings are likely to seem. And sandwiched between the sun’s “surface” and the corona is the crimson red chromosphere, the layer of the sun’s atmosphere that I have been researching for almost 20 years to understand its relationship to solar flares. In Australia the briefness of totality meant that this region was exceptionally bright and distinguished, and one could even spot some solar prominences (clouds of hydrogen gas suspended above the chromosphere) with the naked eye. That may also be the case on Monday.

People mistakenly think that a partial eclipse is good enough. It is not. When outside the path of totality, the visibility of even 1 percent of the sun’s disk is enough to outshine the entire corona. The buzz around this year’s eclipse through North America has reached a fever pitch not seen since the “Great American Eclipse” of 2017. The duration of totality will be almost twice as long — almost four and a half minutes. (Whether the weather will cooperate is still an open question .)

This is far from the first time I’ve tried to cajole people into experiencing the totality in full. In 2017, I persuaded several of my friends in the United States to join me in Nebraska to enjoy the spectacle without forcing them to traipse halfway across the globe. They later told me that they at first thought I may have been somewhat exaggerating the experience because of my professional bias, but when the eclipse was over, I knew that they finally got it. Their faces were overcome with emotion and they struggled to articulate how they were feeling. Because it wasn’t just about what they had seen — it was about what they had experienced.

Ryan Milligan is a solar physicist at Queen’s University in Belfast, Northern Ireland. He has held research fellowships at NASA and the Science and Technology Facilities Council in Britain and was affiliated with NASA’s Goddard Space Flight Center for over a decade.

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