Rav kriya2010

RISIITR IYA AYU RUTIII UI IINPTTIHNATIONAT ACADEMY OF AYURVEDAAn autonomous organization under Deptt. of /\yUSH,Ministry of Health & F.W., Govt. of lndiaDhanwantari Bhawan, Road No. 66, Punjabi Bagh (W), New Delhi-110026

INTERACTIVE WORKSHOPBETWEEI{

STUDENTS AND TEACHERSOFAYURVEDA

(Kriya Shareer)

(19-21 March, 2010)Bharati Vidyapeetho Pune

Organizing Secretary & EditorDr. V.V. PRASAD

Director, R.A.V.

Organised by:MSHTRIYA AYURVEDA VI DYAPEETH(NATTONAL ACADEMY OF AYURVEDA)(An autonomous organization under Deptt. of AYUSH, |linistry of Health & F,W., bovt. of lndia)

Telefax: 011-25229753; Phone: 25228548 E-mait: [email protected]@rediffmail. com,

Website: www. ravdethi@nic. i n

RAV subscribes no responsibility for the views expressed or the materiat submitted byvarious studentslresourceWrsons to this booklet.

ACKNOWLEDGEMENT

I express my sincere gratitude to the Members of the Governing Body of RashtriyaAyurveda vidyapeeth for their constant support to the activities of RAV.

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'Padmashri'Prof. P.N.V. Kurup,Ilelhi President

Shri Naved Masood, Delhi Member

Shri B. Anand, Delhi Member

Dr. S.K. Sharma, Delhi Member

Vice Chancelloro Gujarat Ayurued University, Jamnagar Member

Prof. B.L. Gaur, Jodhpur Member

oPadmabhushan'Vaidya P.K. Warriero Kottakkal Member

sPadmabhushan'Vaidya Devendra Triguna, Delhi Member

Vaidya Shiv Kumar Mishra, Delhi Member

Vaidya Tara Chand Sharma, Delhi Member

Dr. V.R. Seshadri, Chennai Member

Vaidya Dinanath Upadhyay, Mumbai Member

Vaidya B. Rama Rao, Hyderabad Member

Vaidya Achyut Kumar Tripathi, Noida Member

Vaidye V.V. PrasadDIRECTOR

CONTENTS

L. Preface

2. Llst of Contributing Exp0rts

3. List of Participating Experts

4. List of Questioners

5. Color Atlas

6. Embryology

7. Dosha

8. Dhatu

9. Mala

10. Upadhatu

11 . Ojus

12, Srotas

13. Prakriti

14. Shat Kriyakala

15. Miscellaneous

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228-237

PREFACE

Rashtriya Ayurveda Vidyapeeth (RAV), New Delhi has been conducting the

lnteractive Workshops for sfudents and young teachers in various subjects of Ayurveda inorder to facilitate one-to-one discussions and clarifications on various issues related toteaching, practice and research by senior scholars and vaidyas

This exciting series of interactive workshop between post-graduate students and

undergraduate college teachers, and experts from various Ayurvedic specialities has reached

16tr rung. This unique series is aimed at unravelling the scientific intricacies of Ayurvedicconcepts, description of diseases, treatment principles etc. It is heartening to note that some

of the explanations put forth in workshop books have been accepted by a majority ofAyurvedic fraternity. Many teachers are referring these books to decipher the hiddenintellectual wealth of Ayurvedic texts and the commentaries thereon. Also these workshopshave widened the horizon of knowledge of young researchers and PG scholars, who have

sound fundamental scientific background.

This 16th workshop is related to the subject of Kriya Sharir. The subject spans fromphysiology of invisible (even with electron microscope) tanmatra to visible functions of gross

human body. Stupendous and incredible work done by our professional ancestors in this fieldhas become so much hazy with passing of time over thousands of years that in present timetanmatra, panchamahabhuta, dosha, dhatu, mala etc appear puzzling to many. However, for acurious scientific mind reading the ancient Ayurvedic texts with the help of knowledge ofmodern medicine and other sciences, a whole new fascinating and exhilarating world of lifesciences opens where every inch of space has a potential for exploration. The feeling is

fantastic; it appears that one has gotjackpot when one dives through the ocean ofthe ancient

books. The abyss has yet to be reached but this ocean is revealing mesmerizing scientificinhicacies. The book covers theories of atma, human genome, bija-bijabhaga-

bijabhagavayava to niceties of transformation of various dhatus in the body. It is impossible

to cover all these subjects (related to kriyasharir or physiology) in two days. However, an

attempt has been made by inviting several experts from different parts of India to give theiropinions in this regard. This way an opportunity is being provided to known and unknown

experts to voice their view, which will result in deciphering and proliferation of the

knowledge to Ayurvedic as well as modern medical fraternity to help maintain the health and

treat ailments of human beings.

I would like to express my sincere gratitude to the Department of AYUSH, Ministryof Health & Family Welfare, Govt. of India for encouraging to conduct such useful

workshops. I also thank the President and other members of the Governing Body for their

constant support in all the activities of RAV.

I thank Dr.Mrs.Sandhya Patel for her help in the preparation of this book and Iappreciate the officials of RAV for their sincere efforts to achieve the goals set.

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Prof. Vaidya V.V.PrasadDIRECTOR

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Dr. G. Purushothamacharyulur,HlG - 165, phase - I & rI, Road No.4, KPHBColony, Kukatpally, Hyderabad - 500 072.

Dr. Y.G. Joshi, Aashirvacha, plot No.S, varshanand society, Anand Nagar,Sinhagadh Road, Pune - 411 051.

P.S":.)^ Dhargalkar, Professor & H.o.D.nKriya sharir, Tilak AyurvedMedical College, 583 12, Rasta Peth, PUNE, 41 101 1

Dr.Mrs.v.sandhya Patel, Lecturer, MLR Ayurvedic college, charkhi Dadri,Haryana.

5. Dr.P.V.Ranganayakulu, Assistant professor,' SVIMS

Tirupati-S17 507.

S.V.Ayurvedic College, Near

Dr.Baikunth Nath Mishra, Professor, Kriya sharir, Govt. Ayurved college,Bolangir -767 001, Orissa.

Dr. Bhaskar H. Shamkuwar, professor & H.o.D., Kriya sharir, GovernmentAyurvedic college, wazirabad, Nanded 431601 (Maharashtra)

Dr.(Mrs.) Gehlot Sangeeta, H.O.D. & Reader, Kriya Sharir,Institute of MedicalSciences., B,H.U., Varanasi -221005. (U.p.)

P-".-(Mry.) Kalpana Sathe, Professor, Knya Sharir, Sumatibhai Shah Ayurved'Mahavidyalay, HADAPSAR 4l l028,June

!y1 Gra.r.) Indapurkar KavitN v., prof. & H.o.D., Kriya sharir, Bharatividyapeeth university college of Ayurved, Katraj-Dhana-kwadi, Distt. pune411043 (MS)

Dr.Yoginder Kumar Sharma, Department of Kayachikitsa, R.G.Govt AyurvedaCollege, Paprola, District Kangra, HP.

Dr. suresh Babu, Retd. professor, Kayachikitsa, H. No. t-ztoll9l, KartikeyaNagar, Street No.6, Nacharam, Hyderabad - 500 026.

P". M. srinivasulu, Govt. Ayurveda college, Labour colony, warangal.

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LIST OF PARTICIPATING EXPERTS:

l. Vaidya S.K.Mishra, Former Adviser (ISNI), Govt. of India, 604n Tower

Apartmentsn Swasthya Vihar, New Delhi

2. Vd. Dinanath Upadhyay,'Smile Complex' Town-A, Flat-E/l, Balaji Nagaro Opp.

Bhayander Railway Station West, Distt. Thane, Mumbai

3. Vaidya Achyut Kumar Tripathi, Adwait Ayurveda Sadan, Hl 129, Sector, 41,

NOIDA -201303, G.B.Nagar (U.P.)

4. Prof. D.G. Thatte, Gyan Deep, 13, Prakash Puramo Nayi basti, Bhadewan, Aish

Bagh, Lucknow.

5. Dr.V.V.Doiphode, Flat No. 6, Rajashree Apartments, Nilgiri Lane, Baner Road,

Pune - 4l 1007.

6. Dr. P.M. Varrier, Dy. Chief Superintendent, Arya Vaidya Sala, Kottakkal.

7. Dr. Mrs. Bhutada S.S., Readern Bharati Vidyapeeth College of Ayurued, Pune.

8. Dr. Pandkar P.D., Lecturer, Bharati Vidyapeeth Collegg of Ayurved, Pune.

g. Dr. Ghate U.S., Lecturer, Bharati vidyapeeth college of Ayurved, Pune

10. Dr. Mrs. Bhalsing M.V., Lecturer, Bharati Vidyapeeth Cotlege of Ayurved, Pune

11. Dr.Chitnis Abhijit, Reader, Sumatibhai Shah College of Ayurved, Hadapsar,

. Pune.

12, Dr. Veer Vaishali, Lecturer, Sumatibhai Shah Coltege of Ayun'ed, Hadapsar,

Pune

13. Dr. Joshi Pranita, Lecturer, Sumatibhai Shah College of Ayurved, Hadapsar,

Pune

14. Dr. Manasi Nimbalkar, Lecturer, Ashtang Ayurved college, Pune

15. Dr. Mrs. Mardikar, Professor, Ayurved college, wagholi, Pune

16. Dr. Mrs. Supriya Mane, Lecturer, Ayurved college, wagholi, Pune

17, Dr Lavgankar Laxman, Lecturer, Ayurved college, wagholi' Pune

18. Dr. Minai<shi Randive, Reader), Tilak Ayurved College' Pune

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19. Dr. Tarranum Patel, Lecturero Tilak Ayurved Collegeo pune

20. Dr. Ambavale S., Lecturer, Tilak Ayurved College, pune

21. Dr. Purushe, Professor, Dr.D.Y. patil cofiege of Ayurved, pimpri, pune

22. Dr. Smita Kadu, Lecturer, Dr.D.y. patil colrege of Ayurveo, nimpri, pune

23. Dr. sheetal soman, Lecturer, Dr.D.y. patil coltege of Ayurved, pinpri, pune

24. Dr. Deshpande R.R., Professor, College of Ayurved, Akurdi, pune

25. Dr. Choubhe S., Reader, College of Ayurved, Akurdi, pune

26. Dr. Vrushali Savai, Lecturer, College of Ayurved, Akurdi, pune

27. Dr. Sameer Gore, Lecturer, College of Ayurved, Akurdi, pune

28. Dr. Akalpita Dhanorkar, Lecturer, college of Ayurved, Akurdi, pune

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LIST OF OUESTIONERS:

Dr. Thakur Prasad SahuMedical Officer (Ayurveda)Directorate of Medical & HeatthServices, Govt. of India,.Moti Daman, UT of Daman & Diu.

Dr. Naresh kumarJainLecturerDept. Of KriyasharirGovt. Akhandanand Ayu. CollegeAhmedabad.

Dr. Lingaraddi M. BiradarLecturerP.G. Department of PanchakarmaDr. BNM Rural Ayurvedic College,Bijapur.

Dr. Jairaj P. BasarigidadLecturerDepartment of P.G studies inPanchakarmaD.G.M Ayurveda Medical CollegeGadag - 582103.

Dr. Suchetha Kumari MAsst. Professor & HODI)epartment of Kriya ShariraSDM College of AyurvedaUdupi.

Dr. Devendrappa. BudiDepartment of PanchakarmaS. V. P. Rural Ayurvedic CollegeBadami - 587201.

Dr. Chitnis Abhijit VilasReader, Sharir kriyaSumatibhai Shah AyurvedMahavidyalaya,Hadapsar, Pune - 411 028.

Dr. Hema WaghuladeReaderDept. of Sharir Kriya VidnyanDr. D. Y. Patil college of Ayurvedand Research InstituteSector-7, NerulNavi Mumbai,400706.

Dr. Rakesh ThqmmanReader & H/o KriyasharirDepartmentRajiv Gandhi Ayurvedic CollegePaprola, Disfi Kanga, H.P.

Dr. Mukesh ShuklaDept. of Kayachikitsa & PanchakarmaSmt. KGMP Medical College (Ayu) &HospitalMumbai- 400002.

Dr. M.V. AiholliAsst ProfessorDepartment of Samhita &SiddhantaD.G.M Ayurveda Medical CollegeGadag - 582103.

Dr. Santosh.N BelavadiLecturer & In charge ofDepartment of P.G studies inPanchakarmaD.G.M Ayurveda Medical CollegeGadag - 582103.

Dr. Suvarna P. NidagundiLecturerDepartment of RasashastraDGM Ayurveda Medical CollegeGadag - 582103.

Dr. Girdhar Thakre

Dr.Sweta.

Vd. Vaishali VeerLecturer, Sharir-kriyaSumatibhai Shah AyurvedMahavidyalaya,Hadapsarn Pune-411 028

Dr. Sarita OholLecturerDept. of Sharir Kriya VidnyanDr. D. Y. Patil college of Ayurved andResearch InstituteSector-7, Nerul,Navi Mumbai,400706.

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Vd. Pranita P. JoshiLecturer, Department of SharirkriyaSumatibhai Shah AyurvedMahavidyalayaHadapsar, PUNE - 411 028.

Dr. Bipin Bihar KhuntiaDept. of Kriyasharira,Govt. Ayurved MahavidyalayPuri-752002, Orissa

Dr. Nidhi KhuranaP.G. ScholarKriyasharirA & U Tibbia College & HospitatKarol Bagh, Delhi,

Dr. Anupam SharmaPG ScholarKriyasharirA & TU Tibbia College & HospitatKarol Bagh, Delhi

Vd. Anuya Bhagirath KulkarniPG Scholar, Dept.of Sharir KriyaSumatibhai shah AyurvedMahavidyalayaHadapsar, Pune-28

Dr. Vivek B. Patitc/o Dr.Sudhakar M.SathveSathye Eye Hospital244, Narayan PethLaxmi RoadPune.

Vaidya Sonali Viraj ShuklaGomantak Ayurved CollegeShiroda, GOA.403103

Dr. Vaibhav DaduLecturerDeptt. of Kriya SharirGovt. Akhandanand Ayurved CollegeAhmedabad. Guj.

Dr. Amit Kumar TanwarPG ScholarA&UTibbiaCollegeNew Delhi

Dr. Nidhi GargP.G. ScholarDept. of KriyasharirA & U Tibbia College & HospitatKarol Bagh, Delhi

Vd. Aniket Gitaram GhotankarPG ScholarDept. of Sharir-kriyaSumatibhai Shah AyurvedMahavidyalayaHadapsar, PUNE-28

Vd. Anuja Vinod ShahPG Scholar, Dept.of Sharir KriyaSumatibhai Shah AyurvedMahavidyalayaHadapsar, Pune-4l I 028.

Dr. R. C. Satish KumarPG ScholarDept of Rasa Shastra,Shri DGM Ayurveda Medical CollegeGadag - 582103Karnataka.

Dr. Sanath Kumar D.GPG ScholarDept of PanchakarmaDGMAMCGadag.

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VI

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Figure No. 4 Comparison ofpaxamesonephric and mesonephric derivativesin human male and female embryos

Sexual organs at birlh

Figure No. 5 & 6: Spleen with torsion of long pedicleS ourc e o f fi gure 6 ; r adr olo sy . cas er eports.net/ .. J 229 I 5 5 6

Figure 7:Jarcho-Levin syndromeAyurvedic view: Anasthi garbhaSource of figure 7:

Figure 8: Osteogenesis imperfecta

http ://i mg.bmi.com/content/vol40/issue l 2iimaeesllarge/me8623.fL jpeg

rigire No. e,10 & liTol;;r""HHffi;ffi;Ayurvedic view: Anasthi garbha

Explanation of Figure 12 & 13: An autopsy revealed a head circumference of 168 mm, aflattened face with wide set eyes and low set ears. Cleft lip or palate was absent. Thechest was short with a protuberant abdomen. There was 25 cc of clear peritoneal fluid butno pericardial fluid seen. The lungs were hypoplastic but with normal developing bronchiconsistent with the fetal age. Cytogenetic studies revealed a normal, male 46,XYkaryotype. Histologic evaluation of a femoral biopsy was consistent withAchondrogenesis Type II. Radiologic evaluation was also performed, which wasconsistent with the diagnosis.Source of images No. 8-13:http://www.sonoworld.com/Client/Fetus/page.aspx?id:322Ayurvedic view: Anasthi garbha

Figure No. 14, 15 & 16 from left to right: Twins with thanatophoric dysplasia- right andleft images show X-rays of the twins in the middle imagehttp ://www. sonoworld.com/Client/Fetus/page. aspx?id:3 83Ayurvedic view: Anasthi garbha

Figure No. 18: Stillborn showing evidence of micromeliaFigure No. L9: Radiograph of the fetus showing fractured ribs and long bones.Ayurvedic view: Anasthi garbha

Figure No. l8 figure No. 19

Figure No. 20: Axial scan of fetal head, demonstrating poor ossificationofthe skull and easy compression ofthe calvarium.

Source of images No. l8 to20;http ://www. sonoworld.corn/Client/Fetus/page.aspx?id: 3 65Ayurvedic view: Anasthi garbha

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CHAPTER. 1

EMBRYOLOGY

1.1. Can we consider jivatma described in Cha. Sha. and Su. Sha. as genetic material?(R4V)

Keeping the view of Ayurvedic compendia lhere is no altemative but to accept it asgenetic material. Six factors mentioned in Ch. Sha 4.4 and Su. Sha 3.33 are collectively andinevitably required for the product of conceptus. Their role in phenotypic expression of offspringas per fetal genetic configuration is explained in details in Cha. Sha 3.12, 11, 16, 17 1g, 19; Su.Sha. 3.33. These references invite Ayurvedic learner to accept it as genetic factor.

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(Dr. Nandini Dhargalkar)

?toeiffio-ada+fere-fi?i ffis-aorafr zra-siqqbrm-<r arailsfb+Grffi,(a. eTT. sze)

ffoer*a *a-+ren-g"rdr I ---- zl-a-+is-ffi ffief, r crdvefrtfr-"gqd{q-Htra_ot}Er.qrsfr ara gft erqRara gft 3{ffi:1 (q. €TT. z/3 qz qo-qrFr)Achieving chaitanyaby fertilized ovum denotes atma has descended. Now, the question arises asto what is meant by chaitanya? Is it mere starting of cleavage i.e. duplication of the fertilized cellor completion of third gestational month (when chaitanya appears)? If the latter is consideredthen jivatma does not mean genetic material, which is very much essential for the restoration ofdiploid number in fertilized ovum and then multiplication and proliferation of the cells to reachthis much stage of development. If the former is true then nongenetic material can also beconsidered since an activating factor on the sperm is thought to activate the oocyte metabolism(Langman's Medical Embryologlt, l0th Edi.;

Thus the question is very tricky and difficult to reply.According to Ayurvedic philosophy it looks difficult to call atma as genetic material

because genetic material is already packed in male and female gametes i.e. sperm and ovum.Ayurvedic principle states that even the union of shukra and shonit alone would not result inconception until atma descends in it along with mana.

The mystery of why some ova do not divide further or do not implant after in vitrofertilization despite no apparent genetic mutation could be explained by ?ailure of atma todescend in that union. But then the question arises with regard to cloned organism. Technicallyspeaking cloned animal has genetic material from two females and one male lone female whoslovum is used for cloning after removal of nucleus and the animal's diploid genetic materialwhose clone is to be prepared). Such organisms are called chimera. (Chimeras happen naturallyas well as they are man-made since ancient time. Ref: Vanaspati Ayurveda). Does this mean thatatma has descended in union of three animals i.e. two females and one male animal? We do nothave reply because the fact states that clone can be prepared from this kind of union. So it isbetter we do not mix up these two different subjects (metaphysics and genetics).

(Dr. Sandhya Patel)

No, we cannot consider jivatma described in Cha. Sha. and Su.Charak has described genetic material as bijabhagavayav.

Sha. as genetic material.

(Dr. B.N. Mishra)

Sushrut Samhita quotes that the jivatma (self-conscious individuality) is ensconced in thematerial frame of mahabhutas and other derivatives. It does not sleep but appears to be sleeping.

Genetic material means the sequence of adenine, thymine, guanine and cytosine arrangedin a helical pattern to the binding molecules of nitrogen bases and sugars. This material codes forthe characteristics of the cells and thus is a deciding factor for structure, function and lifespan ofan organism. This modern concept is not more than a century old. This mechanism of canyingtraits in codes proved that the health and disease are digital in nature, i.e. the sequence ofmolecules is the deciding factor for all characteristics of living beings. The theory of jivatma(self-conscious individuality) suggests that the life is analog in nature. So these two concepts are

not comparable. The facility in the theory of genetic material is that we can manipulate themutations and cause desirable sets of characters in an organism. This knowledge is being used todiagnose and treat diseases. But the concept of jivatma, is mere explanatory in nature and it is aphilosophical idiosyncrasy. The idea of Jivatma tries to explain the unchangeable structure of thenature. Belief is the major criterion to know jivatma.

These two theories do not fit to each other. Jivatma is subjective while the other isobjective. The idea of jivatma tries to understand the purpose of the nature; the science ofgenetics does not question the purpose of the nature but the very functioning mechanism of thenature. The knowledge of genetics gives opportunity to indulge in designing the nature. Theknowledge ofjivatma does not help cure diseases.

(Dr. P.V. Ranganayakulu)

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e) tiae-er$s E rra dEfrq I

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(Prof. B. H. Shyamkuwar)

According to C. Sha. 414 for the formation of embryo jivatma is one of the main factors.Mata, pita, satmya, rasa and sattva are remaining factors. According to modern science, thebranch of biology that deals with inheritance is called as genetics and the material which istransferred from one generation to other is the genetic material. Embryology is the study ofdevelopment of an individual before birth. According to Ayurveda garbhavakranti .utr b.compared with the same and for the formation of embryo (C. Sha. 4/4) not only jivatma but alsomata, pita, satmya, rasa and sattva are the main factors and all these should be considered asresponsible material for formation of embryo.

/r\- t.^_(Dr. Kavita Indapurkar)

The synonyms of atma from various texts are very much suggestive about the genetic material(kind of its functions). Like jiva (vital, live), pugdala (many petals,like chromosomes), bhutatma(centre of living body), prabhava (origin of living body), rashipurusha, hetu (components ofliving body), dhata (constituent), gyan and vedita (knowledgeablej. Its svarup is param sukshma(tiny), anumangrahy a, av y akta (not perceptible).dfrnin-en' z+fucrftg s+f}reqaft I

(Present in ova and sperm and appears after zygote formation in genome). Vishvarup,vishvakarma (world developer), parmatma is nitya but rashipurusha jivatma is anitya (C. Sha.1).It is bijadharma, dehantargami (fivo-avakramati), produces another atma, ajata atmarjata atma(C. Sha. 3/8) i.e replication of the generation - I and generation -2.It is said that atma is pratisharir bhinna that can be stated as it is present in each and every cell of the body. Each celi is adifferent entity which can be called as anu rup sukshma sharir. Component of sharir are sattva,atma and panchamahabhutas. It is identical in shadanga sharir as the generation of sameoffspring is seen in mankind.grteffi +6-€tfr *erqr (a eTT. zrzt)

€qeq agqqard:: aa€ft-ild-6-4f-trfl r (ao-eea)drg drg SftE 3dftcr:............srr4wr8r (a. €TT. 3/16)This replication is swifter than the windd-d-rq sTfrrdrE-o erftq *ar: r (9. err.)The modes of replication are1 ) Shaddhatvatmak (semiconservative)2) Only chetana dhatu (intact)3) Chaturvimshatik (dispersive)4) Rashipurusha (fragmentation) etc.

Atma is called as kshetragya, viveki, bhokta and sakshi. The information of itsenvironment is stored in it. The structure, function and quality of the cell changes as per theimprint means store genetic information.qftfrtfuar, gawr'r (9. ?Ir. trra)o-dma arct uftfuaqs-arftm* a-6{r* qfrftifuar, guw' r (9. eTT. t r t o)Sukhino (healthy), dukhino (genetically prone to disorders), mudhascha (moron).q"aqirffre+trdkia eTTed?TT: (gsw,; tfrFafn-sfr' zrffiS srfbrq-q* r (tr. eTT.

't rt +)Abhivyajyante means to be manifested; that means atma can manifest the color, shape, sizeetc.of the cell.3{TdJGt: q{-tr{eflr tiqaxrrao-eil' r

goeiFnrS' z+Gaqplg ri*ng sfffi r

Tiny atma in combination with panchamahabhuta in shukra (sperm) and shonit (ova) transformits stored information genegically as matruj, pitrij, sattvaj, satmyaj, atmaj and rasaj bhavas.

Therefore atma can be considered as genetic material according to Ayurveda.

1.1 According to Sushrut, yakrit and pliha are matrij avayavas (Su. Sha. 3133).Is there anyrelation between maternal chromosome and hepatological disorders ?

A study was conducted in 2004 by Suskind et al on 'Maternal microchimerism in thelivers of patients with biliary atresia.' Biliary atresia (BA) is a neonatal cholestatic disease ofunlinown etiology. It is the leading cause of liver transplantation in children. The result of thisstudy was as follows-

Maternal michrochinerism is present in the livers of patients with BA and may contributeto the pathogenesis of BA. (http://creritivecommons.org/licenses/b)'/2.0)

This study alone can prove that there is the definite relation between maternalchromosomes and hepatological disorders.

qr€qr e'ft arg' eftFrcrqr, I (9. {& 24/5 s-"aw)Shonit is ova of female reproductive system, which consists of matemal chromosomes.

(Prof. Kalpana Sathe)

1.2. According to Sushrut, yakrit and pliha are matrija avayavas (Su Sha. 3/33). Is thereany relation between maternal chromosome and hepatological disorders?

(Dr. Devendrappa Budi)

Maternal and patemal chromosomes both have the sites of all organs. One has to considerthe genetic configuration and environmental effect in context to disorders. Modern genetics till

today does not propose or observe such relation between maternal chromosome andhepatological disorder


A study was conducted in 2004 by Suskind et al on 'Maternal microchimerism in thelivers of patients with biliary atresia.' Biliary atresia (BA) is a neonatal cholestatic disease ofunknown etiology. It is the leading cause of liver transplantation in children. The result of thisstudy was as follows-

Maternal michrochinerism is present in the livers of patients with BA and may contributeto the patho genesis of BA. (http : I I cr eati vec ommons. orglli cen s es lby I 2.0)

This study alone can prove that there is the definite relation between maternalchromosomes and hepatological disorders.

ar€ur 5fr arg' eftFraqr, I (9. Ttr 24/5 =e'r)Shonit is ova of female reproductive system, which consists of maternal chromosomes.


As per present knowledge, there is no relation between matemal chromosomes andhepatological disorders. Further research is required to ascertain this.

(Dr. Sangeeta Gehlot)

1.3. Sushrut has mentionedare{s eedqff eiFraft I (9. ?n.

In garbhavstha yakrit and pliha are producedmodern embryology.

+rzs)by raktadhatu. Please explain this through

(Dr. Jairaj P. Basarigidad)

According to Sushrut Sharira, yakrit and pliha of the fetus are formed out of blood.According to the modern embryology, liver (yakrit) develops from an endodermal bud that arisesfrom the ventral aspect of the gut, at the point of junction between foregut and midgut. Thespleen devoleps as a collection of mesenchymal cells in the dorsal mesogastrium.

Mesenchymal cells are the meshwork of embryonic connective tissue in the mesodermfrom which the connective tissues of the blood and lymphatic vessels are formed. So it may be

appropriate to say that a pliha (spleen) is formed out of blood as both have the same mesodermalorigin.

(Dr. B.N. Mishra)

There is no exact reference about liver and spleendevelop from blood in embryonic stage.

Liver develops from endodermal cells of bud that arises from the ventral aspect of the gut, atpoint of junction of foregut and midgut. Then, at about 6 weeks the liver begins to form the6lood cells and in the 3'd month spleen and other lymphoid tissues of the body also beginforming blood cells. About ll3 of iron in a fully developed fetus is normally stored in liver.(Guyton-1049).

During early phase of development the liver is more highly vascularised than rest of thegut. (Gray's anatomy 1407)


Embryolo gical development of liver:1. The liver, gall bladder and biliary duct system arise as a ventral outgrowth from the

caudal part of the foregut early in the fourth week. At sufficient levels of fibroblastgrowth factors, secreted by the developing heart interact with the bipotential cells andinduce formation of the hepatic diverticulum.

2. The hepatic diverticulum extends into the septum transversum, a mass of splanchicmesoderm between the developing heart and midgut.

3. Liver primordial appears in middle of 3'd week i.e. hepatic diverticulum which is theoutgrowth of endodermal epithelium (also called as liver bud)

4. Further developing liver cords differentiate into parenchyma and form the lining of bileducts, while hemopoetic cells and kupffer cells are derived from mesoderm of septumtransversum.

5. Weight of the liver is approximately l}oh of total body weight during the 10th week ofdevelopment because of its major hemopoetic system. The haemopoesis begins duringthe 6tn week, giving the liver a bright reddish appearance.

Embryological development of spleen:1. Spleen premordium appears in dorsal mesogastrium as a mesodermal proliferation

between its two layers.Formation of the blood cells:

1. Blood cells develop from the endothelial cells of the .vessels (hemangioblast) as theydevelop on the yolk sac and allantois at the end of the 3'd week.

2. Blood formation (hematogenesis) does not begin in the embryo until the 5th week. Itoccurs first in various parts of the embryonic mesenchyme, chiefly the liver and later inspleen, bone marrow and lymph nodes.From the above description, we can draw an inference that the utpatti of yakrut and pliha

from raktadhatu cannot be easily proved but on the contrary, blood formation occurs in the liveras per modern embryology Thus there is a difference in the organogenesis of both the sciences.


Spleen develops from mesenchymal cells between layers of the dorsal mesentery of thestomach. Blood formation begins within the embryo at about fifth week in the liver and 12th

webk in the spleen. Spleen consists of two different kinds of tissue called white pulp and redpulp. White pulp contains lymphocytes and macrophages. Red pulp contains RBC, lymphocytes,macrophages, plasma cells, granulocytes. Liver primordium appears in the middle of the thirdweek as an outgrowth (liver bud) of the endodermal epithelium at the distal end of the foregut.This liver bud consists of rapidly proliferating cells that penetrate the septum transversum.Hepatic cells penetrate the septum forming the bile duct. Epithelial liver cords intermingle withthe vitelline and umbilical veins to form sinusoids. Hematopoietic cells, Kupffer cells andconnective tissue cells are derived from the mesoderm of the septum transversum. Large nests ofproliferating cells produce red and white blood cells and walls of the vessels. Hematopoieticfunction gradually subsides during last two months of intrauterine life; only small hematopoieticislands remain at birth (Langman embryology tenth edition). Hematopoietic function duringintrauterine life and presence of islands and hemopoietic cells in liver and spleen may prove this.


1.4. Please explain the following on the basis of modern embryology.erilEraowrsreai 6q+ar (g. eTT. +te't)


In early embryonic period the angioblastic tissue are differentiated from the mesenchymeover the yolksac, in the connecting stalk and in the body of the embryo. This angioblastic tissuegives rise to endothelium and also to blood cells. The internal surface of the heart and bloodvessels are lined by endothelium. The pericardial fluid may be considered as avalambak kapha.So it seems justified even today as the heart (hriday) is a derivative of shonit rrnd kapha.

(Dr. B.N. Mishra)

The mesenchymal cells give rise to solid strands of angioblasts. These aggregate to forman epithelium i.e. endoeardium. This may be considered as shonit as described in Ayurveda.Myocardium including conducting tissue of the heart and the specific matrix protein associatedwith developing heart may be considered as kapha. The extra cellular matrix of the heart,historically termgd as cardiac jelly, promotes occlusion of tubular lumen during contraction andthus providing mechanical asscistance fior generation of blood flow. This may be considered asavalamban karya of kapha'

(prof. B. H. Shyamkuwar)

efrfra-ouqc{rcci 6e+ar (g. €rr. +rzt)This could be considered as -Theory 1:

In the modem science of embryology it is explained that, mesodermal cells whenconverted into mesenchymal cells during growth of embryo there is resemblance in formation ofheart cells and blood cells. In the embryo when cells of heart get formed it develops from bloodcells. These blood cells formed frorn mesenchymal origin, first organize themselves in circularformat. This is called as blood island.

Hence it could be stated that cardiac cells develop from primitive blood cells which aremesodermal in origin. And binding material in between these cells could be considered as kaphadosha.Theory 2:

Hriday is a sira marma as per Ayurveda. And sira is said to be upadhatu of rakta dhatu,which is formed from rakta pak. Also mamsa dhatu is formed from rakta pak. Hriday is mamsalorgan anatomically.

Hence it could be considered that rakta and hriday are interrelated.Theory 3:

Kapha dosha in prakrutavastha is said to be similar to that of oja. And oja is said to behridaystha (i.e. site is heart). Hence relation of kapha dosha could be considered with that ofhriday.


Prasad means essence or purest form. In the process of dhatuparinam the mamsa developsfrom prasad bhaga of rakta. The heart is also made up of mamsa dhatu. The ojas is prasad bhagaof kapha. Heart is place of para ojas. The heart is made up predominantly of mamsa andpredominance of kapha (prithvi and jala mahabhuta) due to which it has been explained so. Heartis developed from angioblastic mesenchyme, which forms cardiogenic field in lateral platemesoderm. First blood islands develop in mesoderm which surrounds the wall of yolk sac. Earlyin third week of embryonic life mesenchyme grows in the chorionic villi, by the end of thirdweek blood capillaries develop in the villi. The blood vessels of chorionic villi connect the heartof embryo by umbilical arteries and then circulation of blood starts. In 3'd week paired heart tubeis formed and by 22 days these tubes fuse to form single heart tube. Heart tubes connect to blood

vessels. In 5th week septation takes place. In 6-12 weeks AV valve develops; semilunar valvesformation takes piace before 12 week. (Tortora, Langman Embryologlt, Tenth Eedition)


1.5. Please explain this through modern embryology.elFra#q qerd Eroerr (9. en- +rzs)


The lining epithelium of respiratory system is endodermal while muscles, connectivetissue, and cartilage are derived from splancho-pleuric mesoderm.

(Dr. B.N. Mishra)

The spleen and liver of the fetus are formed out of blood; the lungs are made of the frothof the blood; and the unduka or fecal receptacle is made up of the refuge matter (mala) of theblood.

This question pleads to validate the idea proposed in Sushrut Samhita according tomodern embryology. I do not see any utility in such validation. It is like trying to explaintanmatra with the help of knowledge about subatomic particles. However, the followingexplanation may satisfy Ayurveda philosopher, who thinks there ls an Indian way of science.The endoderm gives mass and shape to lungs. The mesoderm is birthplace of bones, cartilageand circulatory system. This proximity may justify the above concept. The lower respiratorysystem begins its development during the 4th week as an outgrowth of the ventral wall of theforegut (respiratory diverticulum). The endodermal lining of the respiratory diverticulum givesrise to the epithelial lining of the larynx, trachea, bronchi and alveoli. The cartilaginous andmuscular components of the trachea and lungs are derived from the surrounding splanchnicmesoderm. As a matter of fact, all the tissues burgeon from limited number of cells. So theconcept proposed can be validated.


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According to modern embryology the mesenchyme surrounding the lung buds formsendodermal epithelium and endothelial network which will surround the future air sac. At 23

week increase in the capillary network around the distal air space this may be looking likeshonitfen.


The development of blood in embryo starts in 3-5 weeks and takes place frommesenchymal cells which are converted mesodermal cells.Development of lungs

to The respiratory systern develcips from a median diverticulum of the foregut, which is

endodermal in origin.The free caudal end of the diverticulum becomes bifid and each

subdivision is called as lung bud. The part of the lung bud cranial to bifurcation forms

larynx and trachea while the lung buds form bronchi and lung parenchyma.

e The mesenchymal cells i.e. converted mesoderm; form the connective tissue or livingtissue of the lungs i.e. serous pleural membrane forming pleural cavity.

o The parts of the lung parenchyma developing from lobar bronchi are separated bymesoderm.

o The pulmonary circulation is established early in fetal life. The amount of bloodcirculating through the lungs gradually increases by seventh month of intrauterine life.

o So if we consider shonit as primitive blood due to its commom origin from mesenchymalcells then we can correlate development of lungs from primitive blood.

(Ayurvedic part)When garbha is formed in garbhashaya from shukra and shonit then rasa dhatu is obtained frommother and shonit is produced in garbha. All organs in fetus (garbha) are produced from shonitor blood. When vayu acts on blood there is a cavity formation. The lungs are differentiated inlung parenchyma; this action can be correlated with Sushrut's definition of garbha (vayu enamvibhajati). Sharangdhara has told phupphusa (lungs) are the sthans of udan vayu and isresponsible for respiration.If we consider all these references then role of shonit and phen (vayu) in formation of lungs canbe considered.


During the separation from the foregut lung buds forms the trachea and two bronchialbuds. At 5tl'week these bronchial buds enlarges to form right and left main bronchi. Right formthree secondary bronchi and left two. Lung buds expand in to body. The spaces for the lung, thepericardioperitoneal canals are nalrow. They lie on each side of foregut and filled up withexpanding lung buds. Pleuroperitoneal and pleuropericardial folds separate these canals from theperitoneal and pericardial cavities remaining space from pleural cavities. Mesoderm coveringoutside the lung develops in to visceral pleura and somatic mesodermal layer covering body wallfrom inside forms parietal pleura. On further development, secondary bronchi divide to form 10segmental bronchi in right lung and 8 in left lung creating bronchopulmonary segments. Up to 7th

month bronchioles divide, vascular supply increases steadily and form primitive alveoli. Type 1

alveolar epithelial cells lining the alveoli become thinner and sumounding capillaries protrude into alveolar sac. This intimate contact between epithelial and endothelial cells makes up the bloodair barrier. At the end of 6tl' month type- 2 alveolar epithelial cells produce surfactant loweringsurface tension at air alveolar interface. Before birth lungs are full of fluid that contains highchloride concentration, little protein, mucus from bronchial glands and surfactant. At thebeginning of respiration at birth most of the fluid is resorbed by the blood and lymph capillaries(Langman embryology, 1Otl'Edition). Presence of mucus, blood air barrier, and surfactant maybe the cause for formation of lung from shonitaphena.


1.6. While giving the description of formation of organs during embryonic life, Sushrut hasmentioned the term phupphusa in singular and locating it on the left side of the heart, hehas said that pliha and phupphusa are situated below and left to hriday while yakrit andkloma are to its right. Please explain.

Ttr+{:grrr€r{Eeil; ---- asrei Errirf?r: 66r wq3-E+ea, Ef4rurd e-€{ dai4; ---- il (9. e*. +tzr)

Dalhana commenting on Su. Sha. 4/31 has furnished tilak as another name forkloma. In (Su. Ni. 9/18) he has stated that kloma is situated below kalakhanda (liver) onthe right side and is popularly known as tilak. Please explain.

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(Dr. Hema Waghulade & Dr. Sarita Ohol)

In Sushrut Samhita phuphphusa is used in singular. The term tilak may be used forgallbladder (pittashay) as commentary of Dr. Ghanekar

(Dr. B.N. Mishra)

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s) da + ftil+ fr-d-e; qrq aft "{* ^a "g*t d-dr B r qR q-€;q + ff} gE error*sr qru d fuarerq +t srrg;ft -u'e ftrd # zrqra e-g{ o. qH fr.n B,'fr- *Eldrq-d, Aarorz, slz orarqa Ed qrd mr der +ar B: -Reference Grey's anatomy:

The gall bladder is a conical or a pear-shaped (tilakriti) musculomembranous sac,lodged in fossa on the under surface of right lobe of liver.el-our<Er * srqft A-6'r fr ouid fu-qr B -"l-ffrd-qr€*'

sffil fuRa-gryei+rg qrq* zE+dT zi€rzF:re ) ffiilq u=o tEn sirr qdrqr arqr B fu- + =-<-i*ara # qE €qq, ErFq, t fl-6r,Eroq ga d eTTer 3{TErcTT T€rra €6 d-{d ero-an B r

e-<r r*^s-a-fr ^uratr ery! offia, r *argarqr drqf"E €f@ €erq r sFcerolrdgors-unF qrrefttrea f}€a r en*a .6ft6r e-q-*d Ero"r 6r.i- a.rir "rr+* ft67i+d-(€d rr+-raft furrr' r (ge'r #or, anzar-rcrcrel


Dalhana commenting on Su. Sha.4131 has furnished tilak as another name for kloma. In (Su. Ni.9/18) he has stated that kloma is situated below kalakhanda (liver) on the right side and ispopulirly known as tilak. Please explain.e_€E 6rtrs€ <Rrq-qred?€rq r da zFrc,t*ru-srqSnarq fr€t"i ERprqre*sei ftd-t6vfrle{ r *qraaqazpnfutqef. r r (g. eTT. s /'t I ou -e*)In this shloka Sushrut has said that pliha an{ phupphusa are situated below and left to hridaywhile yakrit and kloma are to its right. This means that left lung is situated below (inferior) andleft to hriday and spleen is situated below (inferior) and left to hriday. In anatomical positionheart is situated obliquely and its right i/3rd part toward right side of sternum and its 6nZtZnportion to left side of sternum. Its opening is situated between cardiac notch of left lung. So thatsome part of left lung is lying below heart. It means that some part of left lung is on left andbelow the heart. Here the left lung is singular so it is described as (singular). If it is described as aparshvataha means laterally then we can say that on both lateral side there are two lungs but inthis shloka there is no parshva word and also other organs described i.e. liver, kloma (pincreas),spleen, these all organs (structures) are below or inferior to the heart (hriday) and not to iisparshva (lateral) side'

(prof. Karpana Sathe)

Acharya Shri Kanthadutt has considered kloma as above the vrikka and the site of thirstwhile Dalhana has explained kloma as situated below kalkhanda (liver) on the right side and is

t1

known as tilak. Yakrit and kloma both have been considered together among koshthangas. Itshould be in the right side of the heart. We have to consider kloma as an organ which has close

relation with liver and situated below the liver and above the kidney and right side of the heart.

This organ may be pancreas because the shape of pancreas is like tilaka. Head of pancreas is near

kidney. Injury to pancreas leads to thirst because main cause of thirst is agni. Agni through

pancreatic duct reaches small intestine and digests the food causing bhaktaja trishna. In other

way insulin, by utilizing glucose, regulates the water balance of the body. When insulin isdeficient the individual develops diabetes mellitus, which causes polydipsia.


1.7. ln garbhavastha vrikka are produced by prasad bhaga of rakta and meda. Please

explain this through modern embryology.

"-trF{q-s{T<ra gd r (g' etr' 4/3o)


The vrikka (kidneys) are formed from the essence of rakta and meda. According tomodern embryology kidney develops from mesoderm. The blood cells are also mesodermal inorigin. There are two layers of fat surrounding the kidney, v'hich are derived from meda. So it isjustified to say that vrikka (kidney) develops from rakta and meda.

(Dr. B.N. Mishra)

In Ayurveda organogenesis is described in Su. Sha. Ch. 4, A.S. Sha. Ch.5 and Sha.

Pu.Kha. Ch.5.In Ashtang Samgrah Acharya has firstly explained about the shadbhavas where they have

detailed the development of organs from matnj and pitrij bhavas. In this they have mentioned the

development of rakta and meda. Rakta and meda dhatu are matrij bhavas. After that tvacha,kala,

ashay it" huu. been described. On a restrospective view we can say that firstly dosha, dhatu,

mala develop and after that -d-{ # dwrn q€rdTrzruq e}ftl-d-srzd rl-rq} r (sr.zi. QTT. srza)

This means in the fetus, the ahar rasa which comes from the mother is acted upon by its

own agni at the site where saman vayu is situated and after digesting it firstly the shonit is

formed and later on other organs develop from it. Phuppusa develop from its phenabhuta bhaga

(effervescence), yakrit and pliha from its prasad bhaga and unduka from the kitta bhaga (waste

material). Similarly vrikka develop with the aid of rakta and meda.

Here we can see the development on the basis of mahabhutadhikya in the urdhva, adho

and tiryak directions. Phupphusa develop from the dominance of vayu and akash in the urdhva

region, dominance of prithvi leads to development of unduk in the adho region and the

doininance ofjala and prithvi lead to the development of vrikka in the middle region.

Secondly it can be said that during shava vicchedana (dissection), the organs which were

found in proximity of particular dhatu in abundance were thought to develop from the same.

Even today we can see medo dhatu (adipose tissue/omentum) in abundance around the vrikka

(kidney).Not many references are available about the functions of vrikka but in Sharangdhar

Samhita Purvakhan da 5 I 44Td srrdrrqadfBRnr{d I

@ gffi ffi) Grd€q{€r fras{, I

w" ro*. to know the relation between vrikka and meda from this.

12

Cha. Vi.5 and Su. Sha. 9/12 mention vrikka as mulasthan of medovaha srotas.

Sharangdhar in Purvakhanda has mentioned tilavrikka. According to Pandit Damodar ShastriGaud. we can state it as adrenal gland because on removal of this gland conditions like daurbalya(weakness), karshya (debility),vaman-hrillas (nausea), agnimandya (deranged digestive fire),trishna (thirst), akshepa (convulsion), etc upadravas are seen to arise. Such conditions are

mentioned under meda dhatu vikruti in the samhita. So we come to know the development ofvrikka from rakta and meda.

According to modern embryology blood and connective tissue are formed frommesoderm. Adipose tissue which is a type of connective tissue is also formed from mesoderm. Inorgan development, the kidneys are derived from intermediate mesoderm. Hence we can say thatthere exists a common link between the two.


Metanephros or permanent kidney appears in the fifth week and excretory unit developsfrom metanephric mesoderm. Collecting ducts of kidney develop from ureteric bud, an

outgrowth of mesonephric duct. The bud penetrates the metanephric tissue, which is molded overits distal end as a cap and bud dilates to form primitive renal pelvis, splits into future majorcalyces. Each calyx form two new buds, which subdivide to form 12 generations of tubules, andultimately form minor calyces. During further development collecting tubules elongate andconverge on minor calyx and form renal pyramid. The ureteric bud gives rise to the ureter, renalpelvis, major and minor calyces and collecting tubules. Each collecting tubules at distal endcovered is with metanephric tissue cap, which form renal vesicles giving rise to S-shapedtubules. Capillaries grow and differentiate in to glomeruli. Tubules together with glomeruli formnephrons; proximal end of which forms Bowman's capsule and distal end forms proximalconvoluted tubule, loop of Henle and distal convoluted tubule.

Metanephric mesoderm, which provides excretory units; and ureteric bud gives rise tocollecting system. Differentiation of kidney involves epithelial mesenchymal interactions. Themesenchyme expresses lYTl, atranscription factor that makes this tissue competent to respondto induction by the ureteric bud, and also regulates production of glial-derived neurotrophicfactor (GDNF) and hepatocyte growth factor by the mesenchyme. These proteins stimulatebranching and growth of the ureteric buds. The tyrosin kinase receptor (RET) for GDNF, andMET for HGF are synthesized by thb epithelium of ureteric buds, establish the signalingpathway between two tissues and the buds induce the mesenchyme via fibroblast growth factorand bone morphogenic protein 7.

Adipose tissues are modified fibroblasts that store almost pure triglycerides in 80-95%.FGF has been isolated from the tissues having inadequate blood supply. Involvement of bloodand adipose tissue (modified fibroblast) may be the possible cause for development of kidneyfrom raka meda prasad.


1.8. Please explain indriya utpatti (A.S. Sha. 5172).aen oqimqrFai std-E{i a-erapi q q{IrqTq gErqFr r

(Vd. Pranita P. Joshi)(s+.2i. eTT. s.z z)q@qftunaTq s€rflq

aen znqr-mqrE-ai ffi rarapi a u"lrqr{ gErqrFr r

owlft,q-arF ilB *dift{ *i a-eruprai q errffiaaiaga-fffr Effir erdtrtr t gg61-ot)

13

Entire body is basically panchabhautik. Every sharirabhava is originated in its specificsrotas. How does indriya originate? Is indriyavaha srotas mentioned? So to solve these problemsAshtang Samgrahakara has offered the mode of utpatti of indriya in intrauterine life. Sinceindriya is a special avayava predominant in one specific mahabhuta for perception of vishaya ofthat mahabhhuta it is originated and nourished by that particular mahabhautic part of ahar. Hehas used word kapharaktavahi. The interpretation offered by Indu is kaphadivahani meansdoshavahi, dhatuvahi etc srotamsi. In those srotamsi when agni of mahabhuta (atmiya agni ofmahabhuta) acts on nourishment; during intrauterine life indriyotpatti takes place and duringextra-uterine life indriyapo shana takes place.


sr{qEEe}q Ekqqr e;ffi qrh ffi{ *qi a-aralarat qraffia-arqT6qftunarq qc{r6raq"Tfiffir a1-dfu l r (sr.zi. en.s/4a q-{ E€)

?reIT mcnzmqrfrrqi fu a-aranrrai q qzrrerRftrqrFr r r Ag srfr q Heequl: s"rr-dr€@-ffu-sEi dq ftr€cq r 3rq-cil: €wrd"-sci aarEqq I ae+ €fu"sEicrgsT€rrctftFiff I I (sr.zi. QrT. s t + a- + s)In the present context, indriya means indriyadhishthan i.e. organs involved in perception ofsenses. Eyes and other sense organs are formed from prasad bhag resulting due to action ofpanchabhutagnis located in raktavaha srotas and then resulting prasadbhag interact with kapha inraktavaha srotas and forms eyes. Obviously these have to happen where the future eyes should beformed, not in any other area of raktavaha srotas. So there are many more processes involved.Not much is mentioned in Ayurvedic texts about these. Also the process is not as easy as said orwritten in the texts. Take the example of eyes, where shukla mandal is pitrij, krishna mandal ismatd and drishti mandal is ubhayatmak in origin. In other words according to principles ofAyurvedic genetics shevta mandal is exclusively paternally inherited, krishna mandal isexclusively matemally inherited while drishti mandal is not exclusively inherited. Thus muchcomplexity is involved in embryological development of any tissue, organ, system or any body

(Dr. Sandhya Patel)part

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1.9. What is the sequence of formation of oja, dosha, dhatu, mala, avayava in garbha aftershukra shonit samyog? (Ref: Cha. Su. 30/ 10 & Su. Sha. 4 and 5)

(Vd. Anuja Vinod Shah)

c+rt-aryr* aral+q ercctaf arair-g+rrE+, r

zia-farrei 6eei e-arftrwft erd grrn (a. + 3o/t o)(d-ffiffi)Oja lives in entire body (vartayanti jivanti). In formation of zygote or garbha; due to union ofshukra-shonita and combination of this union with jiva; Oja is existing (tatrapi tishthati).

1q zrRaQ araHft_?Io-eiFrozffi ffirfrn-qri eq urrrgi, 6T5flft Froftraq 3a+ulrqoeffi odd6.Er1q q.+r Eft zrrapq-i zie-d-qr=i €-<_.iTrffi q{_g* EF vcr-Erei-ftquarai a*o- e-m-eler"i *q'€-- gf*ffiQEft sref' t lr+d ararfqterr+$ s+fu dffi€q*, qi

"rn+id- ?i@elFrd-Fq-d-q-,g "TrerT?"r,cr?re[,

srsrroffi g z<-aerrrgm-*o fiaft s+q, Efrs+dg{' e-Ela-zerrqrq-o-Aa 1 qepi rlt+ C s*ql er8t s+ftuq er8ftonq r(q.et tzrzs)When chetana tattva lodges in garbha (fertilized zygote or shukra-shonita-samyoga), oja

existence is primarily proposed by Charak Samhita. Secondarily it is reflected in form ofgarbharasa, which is due to sarabhuta parinamana of this samyoga. Thirdly it is reflected whenorganogenesis takes place i.e. heart is formed and oja gets its location to physically express itselfPutting all these references together it become clear that:

1. Union of shukrashonita is sarabhuta, with already oja existing in union.2. As suggested by all Ayurvedic compendia, it is sukshma svarupa of future dhatu. After

the union of shukrashonita is complete, with oja already existing in this union, atma orchetana combines with the union i.e. lodges in union. This atman brings panchatanmatra,which tum into panchamahabhuta while combining with the union of shukrashonita.Panchamahabhuta of shukra, panchamahabhuta of shonita and panchamahabhuta of atmaunite to give rise to prakrit dosha te shariraikajanmanah (A.S. Sha. 12).Prakrit vata acts for dhatuvyuhan and further development of intrauterine life of offspringDevelopment is of avayava, sukshma mala takes place at a time (yugApt).When the kalala form of zygote undergoes differentiation and origination of variousorgans is induced heart is differentiated. In this physically developed heart, oja isexpressed.


qtg*qqrg

q?r

a

4.5.

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eq srIsr* rrefuq qae;ratrrrretr: r

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o Oja is found in all the three stages of intrauterine lifeo In the form of shukra-shonit-saar at the time of conceptiono As rasa-saar-rupa during kalal avasthao In its own morphological form and characters after the embryogenesis is over i.e.

during further differentiation of various organs, systems and other body parts.goelFni alarfqrq{@i 'aaf' gqa} r .i *aan-Efteri

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3lTcI: ffiaQar, ffi

eneferq r srrFreifud€ffi s e*ffffier€r+d fus€ffiraeqffi o"-orfgau*aa r r (9. eTT. 5/3 rr{ sew)

. Teja digests and metabolizes, vayu divides and differentiates, ap moistens, prithvisolidifies (samhanan), akash proliferates and enlarges.

. Teja metabolizes and rupat apantarena avasthan prapayati (makes fuither differentiationof cells or development of organs, system and other body parts). Ap moistens; even whenanil and anal (agni) dehydrate, it (ap) produces moisture. Anil is responsible fordifferentiation and divisions. Prithvi solidifies or compresses even though ap moistens theparts and gives shape to the tissue, organ or body part. Akash canalizes; it enlarges thecanals, produced by anil and anal (agni), in all the directions.

-T5[ effii sftrqrefuEord' er$serqqq]er*E draq6fiun5,-goeiffiftr s@ 3{T<+rr da-fl,, q€?Tzr:gerrareqn$, ft6rc: riaa[dr+o..rde]GrqrFr ift frser, *,

"iq.E6.i ftrft*[d 'ar+f' gft

ziar aar*, --- |

o Then bhautik panchamahabhuatas are formed from panchatanmatra (Su. Sha. ll4 &Dalhan commentary)These mahabhutas help in differentiation of various dhatus and avayavas (organs, systemand other body parts). These require temporal and spatial expression of gene/s in the formof interaction between doshas and dhatus e.g.

o Vayu differentiates and divideso Akash canalizeso Shonnitphena forms phuphphuso Shonitkitta forms undukao Mamsa, asrik, kapha and meda-prasad form vrikka

Mala forms after dhatu formation has started. Though, sequence of. formation of variousdhatu and mala is mentioned, the time between their formations may not be easy toestablish. Also this sequence has yet not been confirmed by'modern embryology,developmental biology and genetics; better to say that no one has tried in this direction.

The avayavas differentiate in the last.

18

o However, one should not forget the following verse, which states that certain avayavasrequire tempo:al (kaal) or default (svabhav) expression

oraqft"Trdte :qa+rqzjReq r (a. en. +tzz)(Dr. Sandhya patel)

The sequence of formation after shukra-shonit samyog is dosha, dhatu, mala andavayava. According to charak oja is first formed in garbha (cha. Su.)

(Dr. B.N. Mishra)

?ieiqd, dsars*q ara+tszen (qria{ d o o-erar+sqr *) z+a-c fD+a,*q€rFg

3letqEaa (ze1a aa *<, g5{, gffq)

a"T sf+ tz, u'i 30 d Erfftra ziqarlgrfiz den g.eTr. 4/s of a1arerar * araf dgqEm F-ff wE fu-qr .ir a-oan B r o

qerd qrqi $w, er8tsftaq er$ftqT{ I

1fu^tf*i arwrarfi.q q'rrql l (q + t z rz s)ers{Errffi + erftE * sf,qera _s*;q ;"1 B@fu &ft B r sez'r q"f ga *Er€QT, Trr arg * 3r€er :*c rF*t erra d arqr (?fi-m) t zr-ara +*-e,crcEr€I- 3{+ rr€r d e-q-$ qsd srefq ara+Fq-s€fi fr fi siuq # ="ifu *r rrft E r5c{ efirrq sErEFr E5.cr r{fu age-{{fl arqre'rGer q- B- mag --*

-oa-,q #-=-- ^F K.iFnr s+.'r 6r Ero.'q il-d "ffiaflqq Edaeae, *i B r (a. T& 3 oaoqrqft)

e-+d-{fi qffa frFrar, ed*Fqr, I

e-{A zi-daldiar dE i arsEftr* r r

eq z+rcord arafTq qaalalse{re-u+, r

zia-fm=i €E-{i zl-flrfuefifr eq -g"Tu (q, ud. aozs_r o)

"i-*1g]- ar-f5|ft ?r--t@nw"E{aat^zia-tarei^6_<-.i- zranEenft -q gtft €rfl 6-.i 6,*--t-, ;a-'**-fro1dF--s-^flfETffi qFeaf' r u*a orc+fo-Eirrq-+se @, ri? a-ra+ldgoeiFra-errcswr+r, 6a-drd-{€rqi g FT{.t-5q-d-.rr, iffi#i-l' .--*rrrg*-g-e{erd,rrer: erEFo-Eerrqlq-rn-*q aEEebA tqra fua €acnq td *gtie; _d_E, I (E[. sf.zt rz)ara, ft-a ?reTT EErb adaqfu * q(d 3* B r '"

fuu' sHerrg^ * Ew su u+aft" sr"ft mfud -"-6a a, fu-.a srarrzr s e+afto'ft-eil or ffaa a-s =-s H srefq ffi 3Tancr + -+;

-# gq a -rft B;fr uraf t 3ttornr_-*--ll--elFra t-srrs*;q fr, + araf * o-o-ssre-En d sc{ *errE -.Er fr ssar B, 3F d s*a 6eu + Frfft-r ora fr =*d #*, o*dr B r s*qd arer *e * ersr ae d rrrar ts r

uraf-

^gFelFE ;ft{ g. 1rg EfM arafzfar el_dftr aref-tgB-e-drfreTqr€reqa1le F++-rzeffirGraep;t ut1+raqr g€ u-ua-*6;arCe*a-qr.

"FfEryaf,d: "r 61-w-'w*: eng-scm: | (a. err. +ro)gsr,' elFm Ed ffd + Tieilrr * araf --a-Br araf uin-o"ro'+d-qr -Fr{d-* +an- } r ee+hs e$ vs.rrgo aft o*o} B rAq =-cqfuqr<r+'reraKrraqi qrg: r sr.rj. 2o/11ry Ef)-"fuaqi edsar r (sr.zi. zort)frai srra*e-ff I (g. T& +zrs)

I9

a-raf fr-ors+q"Ifr TITUI-* g *dq"r=tq aref5-arqzq: qerfr flrft{ d4@, zr-dqrg6dd-€-d: ae.rddercffi z+dzrdTard-f3dr-fEl.I: | (a 9TT. 4/s)

-at"fo Ed aaa' g-ffi ilsf qerfl arr{ fr "i{Fdd 3r.r{€lT d zgtn E I T{aft

errdd U-o-s+rq gqfrq-d *# gU aft sa-fr €rcadt EFr 3raflzr zaar - B r trrgsf *;r}}} J .ru-o- aft srqqd-zgar rqranft-o B r a-raf z* ersz sn-qft qr.d g€ a-S

A*; -* a-W (ziFTrr om-rrara) srrru€rT d Tsdr B r a.n zlq 3rz{q sir}drf,I s6f,r

Brd*IE d-e, d'G alraa}a affi B.E r a-EnqrFr a d-d.{d tF-t sref edwagrfu-qr B r

E-eq arzr --c-'. ' E-d- arp+ zrdtrrqrftr zrots-rrd-s-Eeq ffi | (q. €TT. +tt t)5*t arzr d. z+aft arfrBen cTan r{&ft sffi d 36reftI srafq o-Str<-qY snft d

E6 T{Ter Siqft.T ffi B I

gadrgT{f{ -ffi -am.rr<Rrrz+i rja ftu-s-6t trrffiss-'rir:qdirr ft+rr:rreq qeu* a{-dft t (E' eTT'

azr a)'ffi =,rT{ d A 1;rer, a da s}yz U6 firs cbr rit-d 6-re arff ft-s-cEru

(sa+rt z+au) qa qrft E r elq sffi or fra+rwa elea dar B r

frfteT 3rdq-q s-dfu errg * -efrFra Ba qaro Etrg-e+: I

etF.rd a5q'qq{rq\Ji :€|-d-{i r (9. eTT. +)5.€-51 zqs B rrera z# trrg sda gu 3fu s'd-S frftE- 3{"rEr-r 36a gu t

aa srofta 3r€tdr Ed:rI 3{odif: I

qeY a-a fr =e{a arc{ Ebr q-6ur .b-{qrr gr}Rrd B r

a-ara-ar<*J|a qr$: qzreng1qgq i I

qrd€gffir a arefger, 6$ft E ll (z3. elr- 2-53)- irGfon i qrw srrE|r{ fr a-aa+r-ar 3r.€rf,r ?gar B -reIT aEt ftr€-*d fr srrEeq-o'

rrtFnerq or ft-ore{ .rWf zgar B, Etr{ftils araf aaftrtrfa aS o-Ear r

fqeu ac'I -Fr Crdftr =-c{ 3e+ errg ftrflfw 3q-{ia S *an;sitt<t-E"{t? 3tcreltr 3dfu -

srf-eloier srrqtt*o ziB-arsfr d uo tr{qr< or sa}s B' ffi frf}rd 'EMfr uraf + *rA *# =-- # qrA sfur * frqrr fr, s{qa d-d _or sfrtrr+a fu-qr

B I srd fr +r6reF.r-ea# o-ri gs) a-6N srr}-q- wdg qr e1aaff d e-s e-d-rqr B

fr" ara{ A q{aft sirr q€irr g.F "€Ter 3roa fi e, ffi Ewra d 3TraEFc"r eIT

tieTi6-{ ?Fr sc*s fu* } r fug s"FrE dssl 3rrercb?r d 3-€-S frf}{d sirr si:tl

Hn?-aff A*, o.< tFIc'TTaR fr qRqm '# qr 6+ru,-aiT{ (5ar), eQer (-g$lil*-} ig-n'6, F *l gertr "{rE ftF51€ aA E, 3_{ft q-.FrT araf dff

3ft,=€rT ;1 z+aft sidr lisrr zreq # * €fui?" ils da q-r€ er+ler srri qz E-e

€IcFr *a ts I frfdla fldtr-d * a.r,araf or q-eftrl 3E@f qztn

1. qftnerq azi aJqr- s{q9}462. qIFr, qrq qBer3. €Fg-S'4. aeq er$s5. qq6. zr-dfuI s-eirr

F*era-a-ft uzisrrlrr ga-dg

UI?Icr *deTrd6

ar6'iq qBer

dFd-frtnreqq

er-<-a-S srr+qga-dg

(Prof. B. H. ShYamkuwar)

20

According to Dhanvantari the formation of all parts of garbha takes place at same time

after shukrashonit samyog. They have given example of Vanshamkur or Amraphala

(su.sha'3/42)' This is accepted by (c' Sha' 6/21) charak also' (Dr. Kavita Indapurkar)

ojaI qe1fr E drqa s*q, t

o For garbha poshana and to provide precurser molecule for avayavotpatti.

Sharir arambhak doshao dvurgaa-qat E er$tq r

. drqri gft s{r.+e{o-drq t (a-o-ea)) Sukshma sharir - Panchamahabhut and atma

) Sthula sharir - matrij, pitrij, sattvaj, satmyaj, atmai and rasaj bhavas.

Panchabhautik guna utpattio Vata - ruksha, laghu, sukshma, khara, vishad, chala, shita

o Pitta - drava, sara, snigdha, ushna, tikshna. Kapha - mritsna, manda,'sandra, sthira, picchhila, shlakshna, guru, sthula

Annyanotpattio 3{ItFlafle dt-g --- Aq --- ffiTrq ft-€Tq ow --- eng t

o {sltt rcki ---- er$r qffi --- {ilgM< I

o Er*q, en-ao-q-ffi .Frrqq I

. orcrrsr+or --- frdift{ - 3i{Tunq - 3{TqreITaT+I - ftr*Eafranq - t

o (kapha+rakta+mansa+meda) yukta avayava.

Metabolites) cell ) tissue) organ )systems(dosha) (sthula anu) (dhatu) (avayava) (srotas) (shadanga sharir)

?ie{-ofr€Tfr rd}g rei senaorcuq t


It is very difficult to decide the sequence of formation of oja, dosha, mala and avayava in

garbha because- oja is present in each and every cell of body. Before fertilization it is present in

rh.rt ru and shonita and after fertilization it is present in garbha. It is well known that at the time

of shukra shonita samyoga predominance of dosha determines the prakriti. As shukra is also a

dhatu oja, dosha and dhatu are present at the same time in garbha. Mala are by products ofchemical reactions that take place and may be next in the sequence and after that organogenesis

takes place (Dr. Sangeeta Gehlot)

1.10. In case of avayava utpatti (Su. Sha. 4125-31) are the terms shonit, asruja, rakta just

the synonyms or do they have any specific meaning?(Vd. Anuja Vinod Shah)

Yes, they are synonymous in the context of embryogenesis. While analyzing Ayurvedic

embryological views the meaning appears to be blood since in majority of the organogenesis

lmerriion"d in Ayurvedic texts) shonit, asrij or rakta invariably is one of the components. Blood

is essentially required for the growth and development of the embryo; in fact the blood islets are

the first to appear before organogenesis starts.

21

These terms certainly do not appear to be used in the meaning of a female gamete as

there is no mention of male gamete during organogenesis in the concerned references (pleaseremember that both Ayurvedic and modern genetics state that genome from both the parents arerequired i.e. both are not functionally equal). Importance of male and female gametes is foundduring the description of various components that are essentially required in garbhotpatti i.e.conception.

(Dr. Sandhya Patel)

In case of avayava utpatti (Su. Sha. 4-25 & 3l) the terms shonit, asruj and rakta are usedas s'non'ms'

(Dr. B.N. Mishra)

In case of avayav utpatti different synonyms of rakta were used e.g.1) Vrikka, udar and pachyamanashay are raktaprabhava2) Guda, basti,vrishanau, kandara and sira are asruja3) Phupphusa,jihva, hriday and unduk are shonit prabhav

The word rakta is used as rakta dhatu which could be the premature state of newlyformed blood cells

"fudl *ur*TT dTc[: f,f@frc[rctr: q,B+d rmtriaf]+tM I (g. {& s)

Again newly formed ovarian follicle (premordial state-rajah) or rakta is believed to be generatedby rasa dhatu in females. It is saumya in nature.z-E+rffie-qr sEri {q, r

T{IrEzffi -- Q 3{Tc"T<}d qerrE4uf qfta-afEigf qffiarq-sa-q' r

ffit (g.Tt 14/10 scaw)i-a €rq ofltro-gr efrFrer*E ar.rft r (e-ew)As the blood cell grows older their color changes from white to dark red. This mature cell iscalled shonit.

srr-&i srro.+ei g"rsrzffiq r

*qwi srr*oq r

- mature ovarian follicleThe word asruk means ruptured blood cells while flowing through liver or at the site of wound.3r{uf: ftaq r

It suggests bile formation from biliary apparatus (hemolysis)Asruk means which stops the excess blood flow from cut site. Platelet aggregation forms

mesh-like structure where the ruptured blood cells are liberated (rudhira).There may be embryological connection in formation of organs in this fashion, which is still notunderstood by modern sciences.

3tT6t{ TrTz a{Trr - T*r - EEIF - *< - zmfrwoiar - zmrFa - ftrdqrv

e*a ) 6*d ) 6ftd ) 6fr8 ) qqdi (r.m) ) ffigo ) snamo (efrFra)(Prof. Kalpana Sathe)

In case of avyava utpatti the terms shonita, asruja, rakta are just synonyms.(Dr. Sangeeta Gehlot)

22

1.11. As per Charak, what should we understand bija, bijabhaga and bijabhagavayav.Please substantiate.

(Dr. Santosh N. Belavadi)

eqrtrft g@eiFrdrqt (q. eTT. 2.1a A-cn-r)er€l eruq E srqerqt-q ffi d-qfiri qr Aqr: g*qqrqsa],er<T g 3T€[T: e]Frd ararferq #qa+rarrsqe-d: zdt-b-{r.'risdwa+rq-si r (q. eTT. 4/so)Sushrut has stated the same meaning in verse Sharirashtan 4/63.dr$ a-6-r

dq

gBi d-dT 6-d'n or e-auryj-araf ffit a F rr#q ffn q$ri ffi dE ffi{Vd, a 3 3q{d-itrd Nw araffirai qr€--€rd1-6red efurq dwTer troie]{-""=- gq ardft a-o-rffio arerle-qqzq ftr€trr"fu crT s{-dft, uerr-Eeqrgasrdd-q"r-rn_ g€ urne--* rrsfr a+oft 1 g agf tro a ardft, aerr <i$d diltn gea-anrffio .rrafprsEarra-s traerrfterqr Fqft' @ e+-dfr --garalqrqra, t

This commentary clearly explains the meaning of bijabhaga.Bijavayava is some aspect of the bijabhaga.This can be compared with sex cell, chromosomes and genesfeasible.

dq--rszi FoqffirerSrftqarrurrarim*q'

It is some part of entire bija.

as practically it is obvious and


When we study the texts (all Ayurvedic texts including Charak Samhita) and. analyzethese three terms it becomes very clear that part of bija is bijabhaga and part of bijabhaga isbijabhaga-avaya, irrespective of the meaning of bija. The common understanding is that

-bija,

bijabhaga and bijabhaga-avayava are used in the meaning of genome, chromosome and g..r.trespectively, or chromosome, gene and locus respectively, which is certainly not true. Givenbelow are a few examples, which negate this erroneous belief.

o According to both Ayurvedic and modern genetics dushti of entire bija results inintrauterine death, while monosomy or polyploidity of entire chromosome also results infatality according to modern genetics. Well-known example of survival of monosomy ofone chromosome is 45,X (Turner syndrome).

fi-q-1) Bija as maternal or paternal gamete (or genome)

' ffq Eft gPeiffi I -- r agwd-i E u-eiar$-eaffare-g<rqrffi-q; z<?rger, ----t (a. eTT. 3/17 q-c a-6-qrfu)

. ffi gft qea trorr+ard ffi r (a. err. 4/3o q-{ a-6-cnFr)

. ffi gft g$1 1q. eTT. 4/s1 q-{ q@tnFr)

. firf e$ge-*rrdagA r (g. eTT. 1 /3s q{ s€ur)

. Here the term bija is used as maternal or patemal gamete (or genome).2) Bija as genes &/or factors responsible for the differentiation of the organ or tissue.. aerrgmrffia eilffiqarran-fifr qr{qfr r rr} ar*g21era_* z-frfpro trE ffi

ar-dfu $eqr (a. €lr. 4/14 qc a@-wfu)' In this reference the meaning of bija (bold and underlined in the verse) is same; the

comparison is shown for the male and female differentiation according to Ayurvedicprinciple.

o 3{ trE E t-ffiTdaromdgfti fd-qr sd{dc,t r=+aaqarafr, gei 6.+d trdeagd-wgm: earrfl{ ardft r a qrEeei er{ ?a=reaguarfi-di dEi ffif, €rst,

23

aa fup1ft arerfq ueJftr€d-arR er qre-a gfr; qd ffi,mr srri-q.r "azFrc"Tgq 6rd o-$ft r (a. eTT. 4 / 1 4 qc r@-qrFr)

. Though the chest area contains biia responsible for the formation of breasts. and face

(upper lips) contains bija responsible for the appearance of moustache these secondary

sex characteristics are not formed during intrauterine life because temporal (in relation to

time) expression is the nature of these bijas. (Chakrapani). This reference implies the meaning of bija as the genes &lor factors responsible for the

development of the secondary sex characters in male and female. This involves more than

on" g"n" &/or factor according to modem embryology and genetics.

. --- ar $d @etc{i tl*df,rdi to-rzrqqr (a. fr. t+rs)o flEr gca"a11g;6"r q gArd ffiqatri "rq

sg.qrai 6'r{"i arqft r (q. B.'t 4/s q-{ a@qrFl)

. Dushti of bija responsible for the formation of gudavali results in development ofcongenital arsha.

3) Bija as sex differentiating gene/factors:' . "

d]u|r{ zraierrEuaqld]urq rd\iT{ftiaft a{afr Et n, r (q. QTT. z r t a). ffift gr;eiftrarqr gqaq-ffifr ffiananqr (a. erT- 2/1a

rru a6-qfu). If the bija (shukra-shonit) possesses both the male and female components dviretas is

formed (Charak). If bija-janak-bijabhaga is mutant the child becomes dviratas (true

hermaphrodite) (ChakraPani). a*rrgE6rffia *keqarpn-ffB qr{qft r td areilgeares zfrRro I]q ffi

sta* freqr (a. €TT. 4/14 uz a-o-urfu;. [f there is uaitittu of raja then only the female sexual differentiation occurs. (Charak &

Chakrapani). These references imply the meaning of bija as the genes &/or factors involved in the sex

differentiation of the embrYo.

4) Biia as genes or factors responsible for normal/abnormal function of the organ-'--'----Y, s-frft agfifrd qT a ?TT€q 3iffir, z{ E t@ F.E. arst)

. ---- e+ F Ou-asrAA; r (a' ft' 6/5'7 trza-o-qrFr)

. If the bija (part of shukra-shonit or both) is dushit (mutated) the child will be born with

prameha i.e. congenital prameh or madhumeha (Charak). Chakrapani has specified the

bij adosha as Prameh-arambhak.

Bijabhaga (used in the meaning of differentiation of anga-pratyanga or tissue):

ffqarrur-. ftserr* ffielr (a. eTT. 4/3o u-r a6-qfu). 61511q. sia1q-eia1ftil.rffi a+rrr: ftcIaITrT: I (a eIT. 3 / 1 '/ rrE a-O-qrFr)

. go-s'u-d}\'I\J1E1Ei &Tl?i ftqa+rrr, I d<T a-.eqtrls*a g€:cl-.*q qa, --- |

s-[g'qFft 3Wl (4. eTT. 4/31 rrg.r6qrfu)ffqarrur-

. ilsTfgrqtra-d d]=G.erlail 2;af91-qd-we{TrT:; fu-{r ilsfqr{req ?IaIT

61-qarurg-srr*{g-q-{rr ,,il-a-+1 a{TrT: r ararferqrt} q arqdrd-q-{arsA qftra

efrFra-e-d -o, #, srrfffif,arurz=q-EfuEqqar I err&i q q-4fr ar<erorvQad

**4, o* itt "rrf-+-tn-raf6rd u-" ardft | +d urorMqq-aeagualfi-ai

zFrA -fu"fuft, a-, errforz-+aro-Eqrfr dq-s arafiord s-Aq sq-q@r: I qAq

=.--r o*.4- a-E1q-d @ a:effi '

4sfeprtzr ?t?rT

srr+ftq dqsffi ft{qr a=-qd d-dd r --- r srqqqerda ara+fer+zqrfsrq

24

izn*er giM r ^lfirrwFrft ^Be-fir"nq-drq; srd g fra-qiarq-€iar gfrarg, r

e*o-srqi erffiqe{r*rrdrfrfr =fi-a-aira-o - tadtq-ser d=q-rh

srrfrqEt6-d-f,errurrdr{ r erFsrrrFfr 3i-{+qri.S-d€ru1zt I --- r r*qnrftfrzsfrFaar srrffiwqdr@rqq I Ezi?ri goware-<-an-aer- $q-Tfr gosqlqqerru+Enu (a. eTT. 4/3o qE qqqrFr) -

ftqarrur-. qftft;6apa+ferq$-qa+rar' elFri ararferqzq B-a-+) ffqa+rur, eftffi ararferq

ftqarrrr, eiFraararferqftwa+rar, r (a. eTT. 4/zo vz aianerz). aerrgmrffia StrreqanarrffB qrqqft r(4. qlr. +r t +). --- r *a fudr qR €Eqfu +rafr, S.'i qrg€ al_dfr @, d-d

I "rgerlB urrqt; qEr €ft-g-€-€w-qrgY t!ft,. crdr Ssd-ffftd-qa{tanq qgq5*i aalerfu qR B*Eqdrq ffi €E-d-d-+} N ardft, -rdr

gb, srfu gra-<wei arofrr (a. €TT. 3/17 u-r a-o-ftqd-qe{rlr-

Bijabhaga is defined as a part of bija, and which is responsible for the differentiation ofanga-pratyanga (organ, system or tissue). This meaning is similar to the examples given underthe title bija (point No. 2). Bija is either maternal or paternal genome. So bijabhaga is a part ofthe genome. It would not be appropriate to label bija as chromosome, bijabhaga as gene andbijabhagavayava as a locus. In the examples of bijabhaga given here bijabhaga for formation ofuterus is called garbhashayajank bijabhaga, while bijabhaga responsible for the formation oftvacha (skin) is called tvak-bijabhaga. These two examples would make the nomenclature easy.Any bijabhaga can safely be named after the organ or tissue depending up on the morphogenesisof the organ, or tissue it is involved.dslrd dfiarr& gq a-o-rffis araferSEarroreq zr-a-or-eHctn ftqft,@ aroft a g aralqrqra.r .r-gfr+,-..gd taa+r+o-diqidrdrAdrraiel?I: I {€ d-qr"f€q ffq-a-* q-€fr8-d"q,,-=ft'-(8. eTTl +ro3 qE g-€ur)here bijabhaga term is used in the meaning of part of the body (limb in this reference).ftqa+rurrcrerE-

o 3{tFErtrer*a ara+ferrrsrtsEq Her gMr (a. eTT. 4/3o qc eoqrFr)' Bijabhagavayava is a part of bijabhaga. Here Chakrapani has given two examples of

avayava of garbhashay (uterus) and avayava of artava (either primary germ cells or anygene or factor involved in the synthesis of female sex hormoni/s). Similar can be in thecase of male counterpart.

There are several references in ancient texts. To sum the meaning is applied after studying thecontext in which these terms are used. Bija is used as a gamete, fertilized zygote or the organ-system; bijabhaga and bijabhaga-avayava are understood as a part and subpart of bijacorrespondingly.

(Dr. Sandhya Patel)As per Charak we can compare bija as stri bija (ovum) and pumbija as sperm;bijabhaga

as chromosomes and bijabhagavayav as gene.

, (Dr. B.N. Mishra)

frq - rqd,,siodffqa+rar - rd.ffiaftqa+rorrqqE - dEqftq, ffqarrat, d-qa{Trn-erercr or auf4 q-. en. s d srrqr B r

"Fa-dzcra-e-{q qt=q E 3TsFrflcrelcruzr ffi ftqa+rar sq-ila} a{Ef-, n-Eq- azqgrs-rrE-q-q-s"rfueftrr..qwrqftr (q. ?Tr. srtz)

25

flgq A fr Fgq zft srof?rT ffi E, frF-€ stE€r ailET-fudr €ff zlorllor3r.€T fr 1ffi td -6 o-d .'TT z{eFcTT I g{t6r sqffio-zur ffq, d-qarpr, d=qa+rarroqazio-qar Er"T ?rre 6}-flr B I lJF qr aifdrd fr ftira fus{ sifi eIT 3lcrqei d d-q qrffqarra-rr+e-q d ftrg;ft 3dat -m B, 3zt 3{cfelcl Grflf'I d frrg;fr ftlzr€ *,ff B r

erdT €_{qT' e}Fr} ura+ferqftq+rrJl' gderarq-g} cldT a.€zll<fl I er<T gcr{gT:elpra 4sf9;epfi-olrrrrlEf€f: ulM -rdT qfrqqr{ I ercr ?{€[T: €iFreararferqftqs{TdrlaFElzJ: z*o-flqi q erffiqarrarrarffier' q-iffi, d-6r qqrg;fta$rwr,a'fra-ei aral erra qaqfr r (a. QTT. 4/3_o)

fu€ fu-tr 3rcrerd A d-q d srexqr dqa+rur fr Aq u-€fi-d & B s-a ffiqr d-qarrail A 3ro@r # .rrd 3{aqd fr ftrg;ft ffi Bt dq 3ur rfr + eifD.rddq-r aTaTfefrT 3ro@r a'{r+d-rmr ftqarrar u-gE fr ts, crcr cr6 zd} desr "{afr

(sru;usiaqre'r qfirr.TT a a-dr) 3d@I o-cft B r qo sE+ T* + €iFrir ararfertr t ftqa+rurcFr 3rcr€rcr qgse +# B CI6t 45 Rfrs-dr (3iddfff, ?f,S-€S, dz-ffi E-Ftr@rqd-gffi)" ziaA 3d@r o-{e B r 6q =+r

-z* + e}Fra * ararferq +d-qa+r-ara-irq s*{ Td-6-{ ffq, erS-E d-qarpil d so ter fr ftr€ft 3id@I ffi B a-o

cr6l gS drdf (?ff z+ailEi I?Fse qrfr fu€ T* + gwtrd or 3{etr.r A-dI) ardIEF

Tffi 3Ea o-c* Br+q eft ffo efrffir (a-+-rnfu &or zrrz)?IF - goq-S-qelFrd - sffSodq Efr €-€ E.ar"Far-A dG I dq Efr ?Jdr r go-5qffi &rpn

ftqa+rar' r (aourFr &or +zso)srafq araf srrsaro - dd - zq-d / 3i€flffq or ErE5 a{Trr - d-q a{Trr - qffiad:qa+rur or Eo q€fl qd-F - ftqa+rar $zrelcr - d-a-gftrstm a-d A q6 €sw fu-trr qr e+oar B r

d-q-sdzsiaqaraffi' gort+wr, * qraftdqr: JirF6: arlE +a g6q-{q

u-qftrdiq* r €. eTT. 4/ 6 3)q-dqr qrsqd=a+rd qr er$ an ffi r

q-€frrdi ta+rrta 6rqe g arar{sr: I I (9. ?TT. 4/7 a) s_fr e_<arq aE- qqfr {5 go-srr*o- * sroa ffi B aerr raa-ryzoriaz 5

dar r

Genotype means genetic constitution of an individual fixed at fertrlization (Medical Genetics by

C.p. iaU. The genotype of any of these individual does not change during growth by mitotic

division. (Human Genetics by Maurice Whittinghill)dr{ftr€ Er€r - araf fuqft.ffiera d-d dS qarart g $-se) r

71in6lfJf.ffr-dr6 *dq a-o-.# + ft{s -ro i.n goq A fus 2s qarqr Br dfrF

Ee{ s.a fr dd fr} (d-6 61) Wf- sr.a -d airdr B r s*{ E-{ft qftq'f- d-m ftt;,.*; 11 srfuqd aeri ='-sidrE-.;1

q-Eqrf araf seq-=' *dr B 1 Gr*efi-a =.a 3" u'-irr er;ri,.i- ; + g2;q-q4 Erzr *a"rdFi uif,ra s-trftd f araf 3{&tdtc'I, srsrg ttcifrro-dker Etdr E I g{reFr E@ crrgq d-fl fr ffi srwfdr B r

The relationship between advancing maternal age and chromosomal abnormalities

especially triomy 21, trisomy 13 and trisomyl S are well established.

(Medical Genetics bY G.P. Pal)araf or qelTa zrrtor - ?IF u.i srr*o r

Fetus origin after fertilizationof ovum and sperm'" araf fr ffi frr€ft1e6 d sr+6 6ru"il d d-q anar gfu LrzF .t;rt'r ET.ITeIT

?rffiere-tnradMgzaans6rtftrdrz-&B' t (a. QTT. z tze)

26

dq gfu 61 dlef d #anfr frrqtrreil 6r rf.F 6r{ur e"rrErr B r Ba d frEersrgoifire; @rfEr3+ or siaarto *ar B r

araffio-E *rrfr mr ?€rra - qffi{iar I

ar€qcqrqq araf' fuEgreq 3{Tct*'r€q ElT6.rcreq. €11re4.€Edq-E6F-e r (a.w. 3/ 1 3

^ a{6rg-trru fu*+ grFru dr;Trildr rr-g-{rer A rer err €urarrzs{ft qcrrz i afEq, fu{_g 3{TGn'f, g{TGtrrI, T+f.'I, ulccl_'r E-t aTrdureiFaqfta ffi B r doa cm a+ro eft z{rg.rdr * areiFeqfu sRie{d E rqffifl (arE-cT aerr fuqq) d fr araf Erqf'r *ar B I

3E@t *a B,+ ?r-€qrq *sngEorgzrrt

sngH€F a-drgr{rt offiq q{ sqtr€r.r fi-an 3rrrz eTT}rrq E ;} 3;€-S

3€T.

Dq-8, iltrr*, dqr *fuqrq< ar{6 d-q fr ffi d--?{ fr-€F d orr.'r gru@r** Br2) Hemophilia: Hemophilia is a bleeding disease that occurs due to deficiency of appropriategenes on the X chromosome, which are responsible for production of factor VIII and factor IX(clotting factors). Both these factors are transmitted genetically by way of the femalechromosome. Therefore, almost ne\/er will a woman have hemophilia because at least one of thetwo X chromosomes will have the appropriate genes (bijabhag avayava) (Physiology Guyton).


As per charak sharir (cha.sha.4/30) the combination of Matruja, Pitruja, Atmaja,Satwaj,Satmyaja,Rasaja, bhava collectively can be called as bija because if there is any type ofdeformity in any one of these bhavas there will be congenital abnormality which is explainedthroughly in cha.sha 3.

(Dr. Kavita Indapurkar)

Er{q er{q fr 3irrr+qrr:q dd &qa{r* sq-aufr }rdft ?r€r d-{qia-r+s-d-t-q fu€F

In Khuddikagarbhavakranti Charak has mentioned the above in context to the query putforth byBharadwaj regarding the birth of similar offspring as their parents. Aatreya has replied that thlway melted wax takes the shape of the mould; similarly the species give birth u""ording to theiryoni. If there is any uptapta bhaga (deformed part) in the bija or bijabhagha, correspondingdeformity occurs in the offspring. If there is no such uptapta bhaga there may not be similaideformity. Thus the offspring may not be exactly similar to the parents.

The above concept can be easily understood if the terms bija, bijabhagha andbij abhagaav avy a are completely understood.

There are various synonyms denoting the word bija. The most appropriate is themeaning mulakamam i.e. the main cause for the effect seen. In this respect, shukra and shonit arethe main cause Fr garbha utpatti as stated by Chakrapanidatta -d-q gft goeilFr* r

Charak has substantiated it with the statement -T*q o-aqrqfl*#q g;r gd'T *a Efrferg+a r

i.e. during the garbhadharana according to the dominance of rakta (chromosome from ova) orshukra (chromosome from sperm), female or male child is bom accordingly. Hence, bija shouldbe considered as shukra and shonit, which in regards to modern science can be considered asspenn and ovum and nucleous ofany cell.

^ Chakrapanidatta in his commentary has stated Bijabhagha as -ffi&TTJT:I

27

Bijabha can be considered as the chromosomal material i.e. it is responsible for the formation ofthe various parts of the body and have the ability to determine the sex of the fetus as well as the

formation of various systems in the body. From this we can consider them to be chromosomes as

per modern science.It is known that chromosomes are made up of genes; these can be considered as

bijabhgayava.DNA in genes, according to its sequence of pairing of the nucleotides is responsible for

various features of the body. Any mismatch in the sequence of paring may lead to various

diseases like Down syndrome. Substantiating it from the Ayurvedic perspective is difficult but

not impossible because there are examples given in Sushrut Samhita as Karmapurusha to it. This

could be considered as jivatma, the bhogayatan.(Prof. Kalpana Sathe)

Teratological abnormalities depend upon condition of bija or whatsoever part of bija isdefected; the body part developing from that portion of bija will be abnormal. Bija is sperm and

ovum. Chromosomes may be considered as bijabhaga and genes may be taken as

bijabhagavyava. All defects caused due to defect in sperm, ovum, chromosomes and genes may

be included due to abnormality of bija, bijabhaga and bijabhagavyava.

. Fetus can be damaged due to morbidity in the gene, u,holly or partially. When a

bijabhaga (chromosome) in artav is vitiated the pregnant women delivers vandhya progeny'

When gene is affected putipraja (putrified) child is bom. Morbidity of gene also produces

predominantly female-shaped but not actually female and named as varta etc.(Dr. Sangeeta Gehlot)

28

CHAPTER.2DOSHA

2.1. On what basis are vata, pitta and kapha divided in to five? Why are they divided infive and not more?

(Dr. Thakur Prasad Sahu)

A) Vata dosha types:o M: z+ tiqrnt (q.fu. 2a/5). qr{i<Er 3d54 q.{"T ffi.F errprateruil crFg: dqen qfra+m' ersi qrt-oft r (€.

T* 1s)o ffiaR: org: r (sr.ei. z1 20)o uraraozurqfu: gToTt€[T: ?TeItI: titl (z{r.Or. 29)o Pulsations, conveyance, filling, classifying cApcity and ability to retain entities; are five

sets of functions, by which vatadosha is divided into five sets.o Work in all systems of body is mechanical. It is carried by five categories of vatadosha.

1) Prana.2) Udan.3) Saman.4) Vyan.5) Apn.

B) Pitta dosha types:. zrar qfu 3+qE++**d-€q ft.ci dqen ufuaramq s{1H,'n 3rgq€ o-ifr r

g.Tt 1 so tnqrD-r,cr.DTTTerEF 3Tr*{o.elrw6-deP' frdq r (sr.ei. z1 20)o qrEr6 zqEi qrsfu z+rsenrffi aerr r

o urGrr6 ift fuas arffrfr T€rrda+6d: l arr.q.g( s.121Due to contentment of agni, pitta performs five types of functional outputs in living body.Management of red color, digestion, working luster in body, intellectual output, and constanttemperature of body.

1) Pachak.2) Ranjak.3) Sadhak.4) Alochak.5) Bhrajak.

C) Kapha dosha types:z{f}rl+"equr d6-d +q'r E{"T iI6"T dfur crer zddqq ldar dqqr vfraaq,s-<+-+-d'n srgud o-$ft r (9. T& 1 s)srdciq6ffiero-a*o'q#aF}, "+flr r (sr.zi. e1 20)Five categories of kapha are mentioned here - one working for stability of joints, one forsoftening food, one for protection of internal vital organs like heart, one for refreshing a personby realizing taste of food and fifth category for nourishment of special sense organs.

1) Kledak.2) Avalambak.3) Bodhak.a) Tarpak.5) Shleshak.

29

Reason of five-fold division of dosha by Sushrut:

The karma of each Dosha is described in all compendia. Yet depending upon the sites, qualities,proportion of panchabhautik composition and ability to produce the diseases, five types of eachdosha are described.qenFa: tiqen f}r+ arazerrarmep-dft: r

fDrz*ko-ef,exr 6*-b1 ar+rserrab-enff+, r r (g. ft. r . r r )d*d e-Effta-cq e+ra+rda q€id zerrffiralta ftr=e-cq arqra-tftRrseqftrs€rki frftrc2a-Eerb-qr *urieq <efu@|F r (s-€rur&en'r)

As agni is classified into five types with five different names depending upon the site ofagni, function of agni and diseases produced by agni in case of vitiated state, vata is classifiedinto five types as well depending upon the same criteria. Dalhana says that different names offive types of vata-dosha indicate different actions and functional output so different diseases aswell.

Until Sushrut Samhita, five types of vatadosha were read in Ayurveda. This compendiumhappened to classify agni, an inseparable factor of pittadosha based on criteria given above.Hence it must be taken that agni is as good as pitta in this milieu. Any way, this compendiumstopped short of classifying kapha. This third dosha is classified in Vagbhat. His compendium isaimed at giving ready tips to Ayurveda practitioner. Perhaps for this reason he has forwardedbasic idea of dosha classification as follows:

mdq*q"q e a]-<rEarofr t

-rrr "€rrdd

qen rrerqrerqzefr-i mg' oEs€is{i r

Dosha should be classified on basis of site e.g. vatadosha located in pelvis or in colon.6affi qerr-earsj)E_+rtrgraffis-ui fr"atqqa_ffis{i r

Dosha should be classified on basis of function e.g. vatadosha, which looks afterrespiration. vatadosha, which looks after excretion.

sr+zerrd qen-frrdsei u-gftrdsei r

Dosha should be classified on basis of status such as dosha in physiological condition,dosha in pathological condition.

fu+ uerr-ftear$asgft;fr5ei, srftr*arngftrdsei r

Dosha should be classified on basis of etiological factors responsible for their status suchas vitiation of dosha is due to overuse of special senses or perverted use of them.

srrqftr* qen-eiqraer.'ilsei qrzraepilsEi r

Dosha should be classified on basis of clinical manifestations such as vitiation of vataleads to ptosis or dilatation of organ.

zrrerad qerr-ftaa*qer*sei, Bwnq€r* ' I

Dosha should be classified on basis of line of treatment such as-ailment subsides withoils or fomentation.

"i+rrd qen-fr <ngeds-ei, "*rygrilsei I

Dosha should be classified on basis of permutations and combinations such as combiningwith pitta or combining with kapha.

All these points are applicable for clinical examination. These are important to pinpointorigin of pathology in any dosha and pathogenesis thereafter. For physiological aspect specif,rcthings like site of dosha and differentiated functions along with knowledge of bbility to producediseases suffice.

Commentator of Ashtang Hriday, nonetheless, has provided followihg information,which is applicable to criteria provided for five categories of each dosha.

3{er qaffiqi AsTUri ftftrsgqraler*or b-qralqlq da dq e}<ldr6 r AshtangHriday commentator agrees with Sushrut Samhita to classify all three'

30

doshas into five categories depending upon their specific locations, and differentiated functions.New inventor may find it feasible to divide them into more than five categories.


Several classifications are described as mentionecl below. However, classification of alldoshas into five has become established and more popular.

aeat<eq z@qa-€i+rrf=r<ar_dfr I ---- E"i ftrdrRE srfu r

(sr.€. Ttr 12/2 u-t ffi)z€rTGta[: a]€ - qzETQTem€T, znEger+-fa, etq - ear{* r€-dre{ 9-{d6 qrg, fro{q u-afo org3{zt-{uIT?I: a}< - fua org,, U-gfud qrg*gd, ald - freqrqbr rgfua org, srfrr*ar rgru-o args1-qFra, at< - ziz+aerol, arrzrc4€rurEITeI;rar: eY< - ftqaefrqerq arg, srwilu?rq drgTi*akr: +< - ftagm arg, ed.w-gm arg-- - z€rreg Fft oeuawrrffiezerrtE I ---- qrsffi zlanagz,zerrei, aerrsfto-ddErqa].< pa; v ' t (a. fr+. 2a/s qs q@-qrfu)There should not be any difficulty if someone finds new dosha or develops a more acceptableclassification which is agreeable to all.

(Dr. Sandhya Patel)

Vata, pitta and kapha are divided into five according to their functions in specific places(Dr. B.N. Mishra)

The three doshas, vata, pitta and kapha are divided into five groups in later periods ofAyurveda. This division is based on different concepts like panchabhuta, panchatanmatra,pancha gnanendriya, panchakarmendriya and so on. Five fingers on each limb also might haveplayed a role in this division. The purpose of such division could be useful to understand theclinical use of herbs. Ayurveda physicians have not yet applied this knowledge in nidana, i.e. thetreatises do not talk about particular drugs useful in modulating either of the varieties of doshas.So let us think that this branch of knowledge is still in the process.

Some herbs like pepper improve pachaka pitta but the same herb is not proved to beeffective in improving vision (alochaka pitta). A drug that improves the appetite has to be apittavardhaka but other functions of pitta are not attended to so ancient ayrrrvedists proposeddifferent types ofdosha basing on the action ofherbs on doshas.

Siddha system of medicine classifies, for instance, vata into ten types. So the division ofvata into 5 types is mere speculative. This division is clinically useful if we can use thisknowledge in treating different clinical manifestations. The chllli (Cayanne pepper) improves theblood circulation but we look to saman vata as locomotive for circulation. If chilli supportssaman vata what is its role with pitta? So the division of tridoshas into each five is in itsformative stage. It demands turther empirical investigations to substantiate the hypothesis.


Vata, pitta and kapha doshas are present in all over the body. They each divided into 5

types. According to Sushrut, doshas are divided on the basis of their nama, sthan, kriya and roga.qensFa dqen fh-+ arryEerraEnqra*: r

Frdsftrea-safl q.S anaEerraffi' rr (g. fu. t r-r t)Arunadatta has told that doshas are divided on the basis of their sthan and kriya.srer lrt:i#qi +$r'ri ftRres€rrarsr+q I

31

B-qreler{ da dq frafaw I I (er.€. st 't 2/4 sro-ure cd eE I)According to Acl-rarya Niranjandev Vidyalankar (Prukrut Dosha Vigyan; P.No.l18)

these types of doiha are not independent. They are divided in only 5 types and not more because

they are present in that specific ithans, performing their special karmas and when vitiated they

create the specific diseases.

Vd. B.V.Gokhale has described that doshas are divided on the basis of panchabhautic

taratamabhav and phanchamahabhuta gunas. As panchamahabhutas are only five doshas are only

five and not more.Doshas are divided on the basis of phanchamahabhutas by 'vyapadeshastu bhuyasa'

nyayawhile giving explanation to this initially vata prakaras are considered.

Pratta uayu is called as 'Buddhihridayendriya chittadhruk' (s+'6'21 't 2/4)The gyanendriyas are sukshma. Chitta or manas is said to be anu' The sukshma guna

pradhan uuyu o. ,rubhur vayu can only reach upto this sukshma gyanendriya and manas.

therefore pranvayu can be considered as nabhas vayu'

Chalatwa is the guna of vayu which is shown by its gati, utkshepan, apkshepan karma.

arftgqMffi: r

llrEr,zraf Gnqrsfrftm-a qftq€r' erEfton{rr (sr'g'z* t ztt)Therefore vyan vayu is considered as vayuguna pradhan vayu.

Udan vayu karmas are smruti, varr\a,bala, ptayatna and urja'

' r (ar'€' E& 12/6)These are increased in shiti ritu. Therefore udan vayu is supposed to be apya-pradhan

vavu. Saman vavu is agnisamipastha and rukshaguna pradhan'

zl-flr+sFa e-aftq-:er N qzft zr-da' r (sr.€.21* t zia)Therefore it is considered as agni-pradhan vayu'

Apanvayu is gandha and khaia guna pradhan vayu. Therefore it can be considered as

parthiv vayu.Pitta :-

Kapha:-Kledak-AvalambakTarpakShleshakBodhak

madhur, snigdhadharanrelated to indriyasshlakshnasthan is jihva (formedby kapha and rakta) '

- ParthivVayveeya

- NabhasTaijasAapya

AapyaParthivVayveeyaNabhas

Pachak pitta amlao visragandhi

Ranjak pitta sara

Sadhak pitta buddhi, medha

Aalochak pitta= related to drushti

Bhrajak pitta abhyanga' lepadi pachan

Taijas(Prof. B. H. ShYamkuwar)

All vata, pitta and kapha are dividcd in five only by Vagbhat. Charak has divided the vata

and Sus6rut has divided pitta. In Sushrut Samhita, it is explained that the types are according to

sthan, nama and karma. Some experts in Ayurveda say that they are divided according to

dominants of mahabhutas and as the mahabhutas are five the types of each dosha are also five.(Dr. Kavita IndaPurkar)

32

Ayurveda is based on philosophical physics, which describe the functions of substancesbased on their properties. The anupravesh siddhanta about evolution of dravyas says that theutpatti of dosha dravya in human body is based on panchabhautic gunas, which the dosha dravyabelongs to e.g. vata is akasha and vayu mahabuta. pradhan dravya. Its properties are ruksha,laghu, shita, khara, sukshma, chala etc. These are the common properties of vata dosha. Vatadosha circulates all over the body through rasa dhatu.

Wherever it resides, it changes its property according to the ashraya site and the nature ofthe function performed. It interacts with the metabolites present at that site to perform variousphysiological functions. The different gati with the same molecular property at different sites isnot possible. The urdhva gati of udan. adho gati of apan, tiryak gati of prana. shighra gati ofvyan, sama gati of saman are similar but not identical. Spandan is the samanya vritti of vatadescribed by Gaudpada. Similarly agneyata and apyata are samanya in pitta and kaphaaccordingly. The tendency to interact with the other panchabhautic gunas (udaka or rasa) is thebasis of division of vata, pitta and kapha into five and not more like the amino acids areclassified into five main groups; in particular their polarity or tendency to interact with the waterat biological pH near 7.0, pH as in avasthapak.stftqaer' oF, ftd fu<oer', uad ga' I (g. {t 46/s24 27)qra-{q zr-offia *werrgar-d qrfuqra, r (11. T* 46 o= g6q)Like wise fiv^e types of dosha are evolved at their specific sites in normal physiological state.srir: tisen 6.3nr+* - q_o&B-e?Adrcrrfldi zerrar;ftsafIt is dependent on the nabhasadi panchabhautic specificity of particular dosha secreted at specificsite.

Why are doshas divided in five and not more?(Ref. book - "Mathematics in Ayarveda", Author - Vd. S.A. Gokhale, Vd. J.Y. Deopujari, Pageno. l6l). If one wants to get knowledge of bhedas (types) in numbers, then the principle is thathe has to double the difference easily (Bhaskaracharya)Tridosha are divided in to 5 types; if they interact then the types would be as follows.Bhaskaracharya has given sutra Ekadhyakottara Sankhya which simplifies the sequences figureofankabheda.1

2aJ

4

5

1

lx2:2+l:33x2:6+I:77x2:14+1:1515x2:30+1:31

These 31 differences are acquired in total form; from separate differential akash tatva is silentand remaining 4 bhutas are found in tridosha in the aggregative form of disease. Therefore thecalculation which is 31 involves 3 and I these two figures. There is zero, which is akash tatwa 3* l:4. This 4 number explains the situation of Panchmahabhuta.


Although doshas are present in entire body there is no specific basis for classifying thedoshas in to five. This may be classified in to five for easy remembrance.

(Dr.Sangeeta Gehlot)

JJ

2.2. tlrd, fua aen 66 + fr ry T;"=

"-o *o.+ tr$ B " tFIT + s€fra +

q# frRre rerra A A qrge{ *ar B zqraq qrftrS (srrorgo' orgetw' qr<*ier)

frelq Eerrd 3rrdrd a qdr$ B, + tr6-s3nqr{ qs E ? @t El-d-d frr€fr zrr Elatnr

qfr t-g1r 6}dr B d 3,<rssor .;; fta$ qru:

d qwrero a{ciftrd ftr€ft afi qr$ qrft r

(Dr. Nidhi Khurana)

t arftr* e+fr 6ara**ftae*e+{+s-qr: I -(3{'€' "1* t rt)

€6!!offi6. .rd * "ft31q

s11Erag-;1 a.f,a, -dq

.1g€I z€TTaq r (ffi-&ot)e*t e-qrsn-afr a=trt erft-erra6r,-t ="R.**' a-sen-qfu' gtwr*n=t a5ft' a1fterff'

qr6 3{ftq6 r -r-.o.-161r s5nft qaq1erfr fte}S'r drd{€rr-1{l-(q'T&^zore)qsqrflui o.*ta*, ,'-# qrrnpttfara-cq .'r.11: gercF cq zerrar6 qeqft r

::;il-'=d-;;G zerrd aeq, oo, i* qrdt -dmrfrfte5T"T &I-dFn e*ilea 5s+r: I

;=- frft4 dre zl-d qrdfr-'rrur- 3TEl-ffzI: r (&o-r)

*s-{"rrarB 3r.r sed d€qrff: , o*t *-in- dr?I: efrft;geria-o' dgqfr sr* elrfr:

qzrelTeTel:, rrmrerqa€Pi frEiTq, 3{TATQTe[: e*fi-g I (g' z{- z'r ta)

These references indicate the fact that the basis on whichlocations of vata,pitta and kapha are

decided are as follows:l) Firstly abundance of dosha in specific location is important.in deciding.its sthan'

2) Secondly the physical avayava where treatment of vyadhi of particular dosha becomes

effective is also considered as location ofdosha'

Utpatti of dosha is considered at following levels -a) Utpatti of prakrit dosha at the time of conception

oUtpattiofvaikrutadoshainintra-extra-uterinelifeb) UtPatti from ahar at avasthaPka

c) Utpatti at the time of dhatu-utpatti in dhatuvaha srotas as dhatumala

At all levels utpatti bears clinical and basic importance, however one to one correlationof

location at each level does not seem feasible. Deciiion of location of dosha again cannot be

interpreted in words of vikruti or prakop in the same way as utpatti can be correlated hundred

percent in sarva tantra prati tantra fashion'

In this ,rie* pakuashaya is not needed to become vikruta in vatavikruti like avabahuka'

bahushosha, padastambha etl where pakvashaya becomes choice of location of treatment

effective on these vatavyadhi (Dr. Nandini Dhargarkar)

d-'-rfr \gfr} eeffe fte]t-or qEE-rend. €E[ L _-_- l 3T.r {IE a-a e[ft<T:'.qo-4.

,,erTer =-ftr:,'-fuil@,_- zro-aerffisffii frelffiemql ---t#t-rA#tt q€qaruTursnfta\-d ger6- zanaen-dEriler' t (sr'€' q 't 2 /'t Er{

3TEuref,) (Dr. Sandhya patel)

The(treatment).respectivelYachieved.

qrd, fud s*{ 6tn + d fte}s ?errd

B r dfu'sa-q't ftrq;ft a Td" EFr qr{aT

h A6r fr EF q"Fa trraar ? t

34

main adhisthan (places) of tridosha is based on the basis of chikitsa karma

When basti, virechan and vaman are given in vata, pitta and -klnhaj

vikar

in pakvashay, amashay and pachyamunutlhuy and urapradesh, a definite result is

(Dr. B.N. Mishra)

6l?rru E e-s €a-+t ftr€ift d an€rrs q{

=tA-{-"*- -i

dar-B r ge+ zftiu d

e-dsq qr$ qraft-orEr: ercfu agrreq g+qr, srrq ftm zrr* zrffi+-rrrwareftr (q. e* 2o/a q-+qr"ft)drg or €@-E€rra q€T€rq E r qrafuorS .FT grrrs{ gre[: qcrclr€Ter # *ar B r

Sflq-qrgtF-ft+zr*i€q a*Eei q-dAq 3rd-qrg6-fl I (ar. B. Tqrmu-rfErzoa)sie-qafteld arg frrur, "{*q ?rsrrrT I

erg qtriftla-f,{ 6-a-e-e-d-or-96{ u (sr.6. B. t ar+z)s,ie-qafrera-org ftrsrs* 6) ei€E-d o-s t qrg 61 trF-qr z* 6ie o-s +dr B r E€-Sftrg;fr erg +t aser 6-d d ffi B r seft ?rt-s qr6kia+ qrFr fr eft qrg -ff +Er 6-dfrt 6rB dft Br

orgelw drfb fr qrg * oet s*e gw gw # gk +6-{ E;qrarE ffi B r

ga arRr$ fr clr.r rft fr u-ga g& E fu$ cnr q"EIT€rEr er6 ftelq "€n6r

B I gdzenfro qfEreil fr d* qri qra q-stq .Fr crrtur rr-Ercrq fr A-dr B r Etfrfu arg d *?iq-e[, qdq, s{rft b-qr qrrcrTerq fr fr ffi E I

ora-+ia-+-za-cerq'f z*E-drt (g. z& z'trzz)qcbtq - oiMet{a-:orr (g. {& zt rzz)s*z slror

"€ITeruisrq 3iT{, gtr s{TR qz a-se st"r6ngtn, ergefrv 3*E

qr-Eda{ qrfEr sroa' fr} B r Ee{fru gd qrEre* d EB-tsr ;r qrF B r frq€Ier€r t ersr E Eff qre Br qd t s{q6$or * ffi ger -rE *rrr E, g"ft s6rgefta Efu-e+r i zro qra qrflr* 6r erfld *dr B r (zenHo s+s

"rrdeF6)3Td: [er qr] efra-oq-+-a: qelT.r rm: qrrqs$q-6 r (sr.6 e1 1 2 / 1 3Taur<ccrA-6r)e-+-qroft + ar.r d aft' e+aft qrafue;r$ tnr er?rrcr g-d-+ €-cT Tqtar fr fr*dI B r (q. e& 2o/a ao)

(Prof. B. H. Shyamkuwar)The main sites of vata, pitta, kapha are according to their maximum function seen at that

perticular site. These three cover enitre body and the functions are also in entire body.(Dr. Kavita Indapurkar)

qra fta orn * S €@ qr frelq r€n-a 3rrqr$ a d-dr+ E s-d-fr qzFrer€rqrg 6r qerra zerra B r srrqrd a-+fi. e gnr6r cFr:q ofta Efutwr 6;rsr

"Tder$€rdqra korz # arar er:tra lrri qrd Frd""r d fus Bq-gffi o-or B I .rr-r *q Ed-da"i ftrEEft FFffi, u-6}q ftelwa' E{ft ?€r?T * sE"{ d-dr Rrrr$ +dr B r qFdfrfu-e+r aft Erer qrfEr of sref fufu-.zn 6-& "r€ E r q-{-E *q q-q}q 61 f}r6srdE€[rE

^ stufu e-qT+o. trdq, sr+q gcb]q qilarrdcr 3{et-qr 6rEqq, g-o' qreftd,

aql qlefi-d,- z€IIEI Itrdq, stqr€rrar q6]q snft o] eqra # ra-] gu e-o-araorgmrpqrf}r fr d ar+afk, g,s, o-rftqq Aq q-6+q +dr B, -rd +d; frelq "qri

dfrr€fr + S sria+ A ftn a-S B r fta dq o-raia-E * 3raru€rrEr @els "€rrd)

dq-€fud *t B r Efu-tq+r * eraa qr trr*s'r a-S m-qr \'il Tr-fr-dr I *rr a-fi-d d.* qsgerr;r qf-6 e6 fu-qr ,TT zr-en-ar B r

srq-qrgo - II* T€TI-d-q atr+affi+e+gEffi 6rcrT: tr (sr.6. E. zztsz)fuarufurr+ft z<-ar:rrfara-a o-c ero..* E r ur6 E{r-rrrtr 6-d ts r q-ig

"€rrd{q- Erg o}

fuo'ra-ar Erc"T.rrcr uzi sq-qa-zGm gs.S fr eft oscfieq B r

qpnftqtil - cfr tr-Scr d sE+ arg aft qe5a ffu-e+r tn-rff qrtrs r (sr.6. zzr+s)E"iT q-{riT @Tf}r (sr.€. .1 2) t qrer * sft 3{qra q'}q # fr qrfEr <elq d e-aqs-ft aS r


23. Some of the seats of doshas overlap each other like sparsharendriya is the seat of vataend pitta, rasa is seat of pitta and kapha or amashaya is seat of pitta and kapha (Cha. Su.20). How do we explain their physiological and anatomical differences?

(Vd. Pranita P. Joshi)35

For sparshanendriya in respect to vata and pittaFor vatatrarer*nE --- wef*Erqa r

For pittago wefd q fuaEq r

Sparshanendriya occupies entire body (sarvashariravyapi). Sparshanendriya is location of vata

dosha as well as pitta dosha.Functional differentiations as per compendia are following:

1) Out of five types of vata, prana (indriya-dhruk) should be considered in case ofsparshanendriya (tvak) A.H. Su.l2l4 - function of prana vata is dharana of indriya

2) Out of five types of pitta bhrajak pitta should be considered in case of sparshanendriya(tvak) A.H. Su. 12.14 - function of bhrajak pitta is tvacha brhajan, abhyang, lepaparisheka adi upachayati. Sushrut has added that the same pitta is also responsible forchhayanam prakashka

For rasa in respect to kapha pitta1) Kapha is shita while pitta is ushna so to balance the ushnatva of body they help each

other2) They both also balance the opposite gunas like manda-tikshna, sara-sandra; and others


zerrlg €fr qeqarsrraffie?qrag I ---- gr"ffi saaagz,zerrai, aerfi6-d+6r<m$ pc; u , t (a. fr+. 2a/s vz a6-qfu)This example unequivocally explains that two entities located in the same place do not interfere

in each'other's functions.Though it may not be impossible to make the distinction between the areas of functions

of doshas it might be time consuming and expensive; and in some cases we need to find out what

the entity means before searching for its exact anatomic area of function e.g. sadhak pitta, udan

vayu etc. For sparsh karma of vata sparshendriya means nerve endings in the skin and forbhrajan, maintance of ushma and varnabheda karmas of bhrajak pitta tvak could mean sweat

glands and blood vessels, and melanin (synthesized in melanocytes and transferred via dendriticprocess in keratinocytes) in the skin.

36q"il ar{rdr-{Ri d"ffa a ccro-rl?ruq TUITGIZF€r, ---- | (4. z& 13/1 1

qs zro-qrFr)Similarly, urdhva sthan (upper part) of amashay is kapha sthan and adho sthan (lower

part) of amashay is pitta sthan. However, finding anatomical or physiological boundaries in

amashay for pitta and kapha is very diffrcult. For that we need to come to a concensus what is

meant by pitta and kapha, fix their location/s and then search the means to prove these views.(Dr. Sandhya Patel)

Tridosha are present every where in the body in mutual basis so there is no harm in

overlapping(Dr. B.N. Mishra)

Sparsharendriya is the sthan of both pitta and vata.qmre l

eerci drnlzr, tr*fr qarend ftirwa' ll (sr.€.21,lzrt)arf}rcrqrerq' # dft{6l eJEri zE+' I

go zuefd q fuas arf}rz-s frelqa' I I (sr.g.z1* 1 2/2)

36

Arunadatta has given the explaination that why sparsharendriya is said to be the sthan ofvata and pitta.

qra-E+Ra-are-o*: trkrurd quFa' r

ftrd q d@fr e-qar.r I

azargar$ru+d-{gffii {€fia{ n (sr.6. z1r zrz 3rsur<ccr A-6r)Agni is called vayusakha. Pitta and agni are the same factor. Due to this relation betwee

pitta and vata dosha'sparshrendriya' is the sthan of both vata and pitta. There is a physiologicaldifference in the sparshrendriya of vata and pitta. The sparshrendriya in vata dosha is relatedwith prana and udan vayu. Prana vayu and sparsha kendra i.e. somesthetic area both are situatedin the shira.qr"ilsq qelur'r ( sr.6.z1 tzt+)By the indriyadharan karma

gEu 6n$Fq ftna€Jqr (sr.6.21 tzr+)Pranavayu receives the shabda, sparshadi arthas and then gyana ofsparsha, pida, shita sanvedanais made.

Udanvayu works by varna prakashana3{:Z€n6rg-fl=r€r ar{{rdrf}{Jrdi€"tq I

, rr (sr.€.ztrrzrs)The sparshrendriya in the pitta dosha is related with bhrajakpitta. It helps in the pachan of bahyalepa, abhyanga etc.

e-zg .uB fta.t dftd-d arrq-+}sFaftft ziar r

*sa+iar ffii b-qr e-qrqi q-ffiT grqrdi q s"Frer.F: n (g.

"*21l1 o)

Rasa-Rasa is the sthan of both pitta and kapha.arfusrflreFT' ff drftdtr ofH gE+,

r

gq zuefui a fuatq arfDrt-* ftelqa, rr (s+.€. zt r zrz)s{:zFrrd ftftrtE;i:|6qEfvEff+ffeT* T{Tt t

H gr"i q fuAdr q Ertb=er E?Rr€s: n (sr.€. Td. t z t e)Rasa is the drava dhatu.

"T sg E-drET{rS r+6.i cff-d-a ddur q-RunRB{frfe}S: t

"n@ gs{rrs} I I (g.

'?I{14l1)Pitta dosha also has drava guna.ftfti a1-g-+65 ft€uilwi dg fur* zl-i ezi r (sr.6. 11, r z r I )Kapha dosha is formed with jala and prithvi mahabhuta.sr+ar gdaqi edqrr (sr.li.zorr)Due to this drava and jalamahabhuta adhikya rasa is the seat of both pitta and kapha.

Paribhramana of pitta and kapha dosha takes place with help of rasa. Rasa is the sthan of piua. Itis converted into rakta with the help of ranjak pitta.

e+ sand rtfr e-gdqffi ure zrurg}ft r (g.z& t +r+)The function of this rasa is to provide necessary factors to the tissues for the process of

pachan or parivartan. While in kapha dosha, rasa is responsible for providing nutritive factors forthe poshan karma of kapha, (Ref. Purnachandra Jain)Amashaya -

Amashaya is told as the sthan of kapha and pitta.arflarsrarerq,ff dFr6r oFrt sE+' r

gq gqqfEiq fua-s arflart-* frelva, r r ((sr.6.+ t zrz)=s'tda Rrg'dq qEfu-qFffreTefr Ttr: t

+A qr"i a fu6p q cFtn??r gd?r€z: u (sr.g.q t zrt)Chakrapani has divided amashaya in two parts i.e. urdhva amashaya and adho amashaya.

a4)t

fud-{€IT+g 3{Tarerg[ gfr srrarerqr*arrar' r

srrarerq gft srrflrer+tdarrur' 1 (q. g1 2o/a qoqruft frffir)Sthan of kapha dosha is urdhva amashaya and pittadosha is adho amashaya. Where amashaya is

entrrsfr-dra-{ il-+fl-drerq gfr Tq.rr: I

srRri drfr"i S?i # qr* lMrr (a.fr.zrtz)Sthan of amashaya is in between nabhi and stan where pachan of ashit, kadit adi ahar

takes place.ar*oe+rrqffird{€rraff r (sr.6 +r 2/2 ffifror)Amashaya is located in urdhvasthan of nabhi, where apakva anna is situated. Urdhva

amashaya is considered as amashaya which is sthan of kapha. Adho amashaya is considered aspachyamanashaya or grahani which is the sthan of pitta.According to Charak,

sro-eRreraq sldr€r u-6unq u-6uft a?TT r 3{qfti erl-5q€@i rr€i q-dftqref,o:ll (q.fu.tsts+)

Sthan of agni is grahani in which apakva anna dharan and pakva anna vimochan are done.Charak has also told that-

srHEerfttffi | (a.sd* r zrt 't)Therefore sthan of pitta and agni are same. From above we can say that adhoamashaya is

considered as grahani which is the sthan of pitta (Chakrapani).According to Sushrut-

qseftraersrara qr -b-frr rrftbFfar r

a:eEflq qaoftaar r r (9. 3. +ort aa)Pitta is situated in pittadhara kala which is pakvamashayamadhya or grahani.


Explanation of following seats of dosha which overlap each other is given in a chart form

Dosha type Seat Anotomical Structure PhysiologygTot aluf Above upper palate Neurons brain functionEns6 t+d at.rw-eer 6e+ Pituitary Hormonal controlatro' a'm TQr{:?er: Sub arachnoid space Functions of CSFItdIEr arf}{ Diaphrasm Mechanism of respirationeftflTEt srlia {rdtq Vagus Mechanical stimulation for

secretion of digestiveenzymes

qrao ttra srEt srrfrlerqarf}r

Stomach, duodenum Functions of HCL, bile,oancreatic iuice.

fta.{iF, EFIF se-l 3TrfrIefeT Stomach HCI action on ingestedfood in Greater curvature.Emulsification with gastricmucous in lessorcurvature.

qr4 €Tq SA node Conductive system ofheart

3i-qcTdt-F 5{:TeITal Thorax Pericardial, intraplueral,spinal intervertebral fluid

ET-f weEfreq Skin Sensory, tactile, pain,touch, temperature

38

ftriir c<I=IT Skin Melaninftrd 8r€I Blood vessels Functions of hormones

and metabolic enzymeszFrS 8ITT Lymphatics and blood

vesselsLarge protein moleculesand enzymes


2.4. Are tridoshas structural or functional? If they are structural, as stated in Samhitas,can we see them? What are the parameters for measuring these structures? If they arefunctional, then why are their types, places (adhishthanas)o qualities and amountdescribed? Why are there Iocations described? Is there any scientific reason behind theirlocations?

(Dr. Bipin Bihar Khuntia)

Since color, odor and appearance of dosha are mentioned in compendia and in nineprimary karana dravya the compositors of dosha or panchamahabhuta are accepted. One has no

other choice than to accept dosha as a structural entity.Following general features are also indicative:

1) Doshas are nourished by ingested food.2) Doshas are chief responsible factors in decision of deha prakriti.3) Three doshas are functional representatives of panchamahabhutas; yet vata due to its

inborn cApcity of movements is considered as leader of three dosha

a) All three doshas are in form of matter.Vatadosha is different from kapha and pitta. Color, consistency, odor and other many

physical properties are told of kapha and pitta whereas physical properties like color, odors are

not learnt of vata. It is not seen with eyes. Charak Samhita states:3l-€Elzfff: qm-O*affu I

, . It cannot be seen but it can be realized by its functions. Just as air cannot be seen yet it isappreciated when it flows and turns into wind.

o Kapha and pitta are matter as they have physical properties. Hence there is no disputeabout them being matter.

o Vata is perceivable by its functions and functions can never be without guna orproperties.

o Hence all three doshas are dravya svarupa.b) All three doshas are composed of panchamahabhuta.

o Vata dosha is composed of mahabhuta vayu and akash.o Pitta dosha is agneya.. Kapha dosha is composed of mahabhuta prithvi and ap.

c) All three doshas are different in their activities.Constancy and durability are bestowed on kapha by prithvi mahabhuta. Vata is not able tofunction like this. A movement is soul authority of vata. Pitta cannot induce it. Biotransformationor conversion is denotation of pitta. Vata is incApble to do that. At the most, by virtue ofinducing movements vata may bring two things together or separate them. Hence all three doshas

have their field of activity where no other dosha encroach.

39

d) All three doshas are manageable by three shaman- and three shodhan-karma. Etiologicalfactors of diseases are three doshas in living body. Treatment mainly comprises of shaman and

shodhan.e) All three doshas are circulated through out body. Vagbhat has stated that all three doshas are

circulated through entire body and they occupy the whole body (te vyapinah.Aqrqi g e-ffiaifr+ srqdegrrB r

Doshas are three in number. Out of five mahabhutas, two remain passive as background scenario

and three are active. Active ones are vayu mahabhuta, teja mahabhuta and Ap mahabhuta.

Doshas i.e. vata, pitta and kapha represent them respectively.

Out of these three vata is different. Movement needs energy and space. Absence of energy or

space leads to no movement. Dosha vata is akash plus vayu. Akash provides space formovement, and vayu supplies energy needed for it. Similarly dosha vata is essential for any

movement in living body. Without vata dosha absolutely no movement is possible. Vata dosha is

combination of two very predominant mahabhutas namely akash and vayu. Prithvi mahabhuta

gives shapes (murti) to every matter. Since prithvi mahabhuta is in extremely less amount instructure of vata dosha; it is called (amurta), i.e. it cannot be seen with naked eyes.

All the functions of doshas are due to their qualities or attributes. Predominant mahabhuta

shows its qualities in dosha e.g. kapha is predominant in ap and prithvi .

Putting it into equation we get:

Kapha: Ap + prithvi .

Ap: Drava, sara, manda, snigdha, mriudu and pichilaPrithvi : Sthula, sthira, mudimant, guru, khara and kathina

Qualities of kapha as compiled are:

Kapha: Guru, shita, mridu, snigdha, sthir, picchhila, shlakshma, Sandra, stimita, vijjala, acchha,

manda, sara and madhurObserving all the equations of qualities of mahabhuta predominant in dosha it will be seen that

all principle qualities in dosha are acquired from mahabhuta.

o As entire uiverse is evolved from panchabhautik components, human body is also

evolved from panchabhautik components.

r Rulers in universe are five Mahabhuta.o Rulers in body are doshas, which are fepresentatives of mahabhuta.

. Health of universe is dependent on ruling of these panchamahabhuta. Vitiation of any one

of these leads to severe destruction. For example normal mahabhuta vayu in universe

executes many functions (C. Su. l2tl'Chapter) e.g. it controls and separates seasons, helps

in burning process, controls transit and rotation of sun-moon-constellations-planets etc.,

flowering of plants etc. When mahabhuta vayu in universe gets vitiated it executes many

destructive acts like earthquakes; floods etc.

o A group of body entities, which rules metabolism and establishes homeostasis in healthy

body is called doshas. These doshas are biological gears of living body and are

responsible for manipulating various functions needed for life of human. Withinphysiological limits they maintain homeostasis in human body and when they are out ofthese Limits they are responsible to generate diseases.

o Another group in living body, which comprises of biological instruments or apparatus

through which various functions of body are brought about, is called dhatus. They are

guided, controlled and managed by doshas. Dhatus cannot work in absence of doshas

o Still another group in living body consists of biological rvastes accumulated after ware

and tear process of body is called malas. They do share a certain proportion of function ofliving body. When these elements finish their part of function they no more remain useful

40

for living body. They then have to be disposed of. If they still remain in body theybecome nuisance to living body.

o These three groups together constitute living body.o *werrgaa4s,i E er$E r g. T& 1 5

Dosha, dhatu and mala are basic constituents of living body. Ayurveda is not consideringany fourth group for the foundation of body. Out of these three fundamental groups doshas aregiven due importance since they are body controllers.arg: ftai ocn-s+effir, errffi .)qEiurEf: I (q. z& t r s a)Vayu, pitta and kapha together constitute group of functionalism in living body.' By above verses it is obvious that three doshas together constitute a chief group, which isresponsible for homeostatic mechanism of living body, if these entities remain in physiologicallimits.


Tridoshas are functional. They are shakti rupa dravyas. We cannot see them. There is nodefinite parameter to measure them. Their places, types and qualities are described according tothe specific functions they perform.

(Dr. B.N. Mishra)

Tridoshas are dual in nature i.e. they are structural as well as functional in nature. Theyare structural due to dravyarupata. The references regarding dravyarupata of tridosha-1. Tridosha are formed by panchamahabhuta; as panchamahabhuta are dravya, tridoshas are alsodravya.

ar*rr6.r:nerrga+i_ cng:, sila-+Ei ft6q sia+gefravi edqrr (sr.zi. z1 zorz)z) rc-{tBrdl, o-#g-n' o.ruui 21-a-orfu qq dq c@71 | 1'-. R r zs r )'Karma and guna are dravyashrita padartha. As doshas have their own karma and guna they arecalled dravyas.3) Anjalipramana of kapha and pitta dosha is stated.

sQ edwsr: dq fuazq- r (a.en. z t t s)4. In vriddhi avastha kapha and pitta doshas can be eliminated e.g. kapha dosha is eliminated byvaman and pitta dosha can be eliminated by virechan.5. Kapha and pitta arc avayavsanghatyukta.

3rtierdq gfr fuaea-woq sraqcrffia I (zr. E1, 1 2/7 a-+-qr"ft)6. Occupying some space is also the quality of dravya. Doshas occupy space in body thereforethey are dravyas.

* qrftr*sfr 6araulzefaezilfsierqr' r (s+.€. el. t rz)From above references we can prove the dravyarupata of dosha. As they are dravyarupa

they are structural in nature. Some gunas of dosha are indriyagochar and some are karmanya. Inkapha dosha their snigdha, shitadi guna are indriyagochar i.e. they can be known by indriyas, buttheir bala, kshama, dhruti etc guna are not indriyagochar i.e. they are karmanya (known bykarma). (Ref. Purnachandra Jain)

From above discussion we can say that doshas are not only structural, but they are bothstructural as well as functional in nature. Doshas are present in the body in two forms i.e. sthulaand sukshma.

* q q-E{rfl ftBer' eeldqgflfua}<a, r

?Fr trrg: Erdr "l€+r

ga* g a*<qrad r r Gq€f?rB-{ra)as *si ard arg' a-<r erotg 3rd-{€rFgT(€ar: 3{!ft€t€r: fugd erdaq sTfu@srffkq- erde*oq, B-qrarq-erg*veq 1

4l

ga-lgffigoeerre-d{ewsq6s "€ns5a-cred

zrf,d er8t r (tra-<Rfff frrgf oFrsrq ar.r+rer *a)According to above shloka, pitta and kapha dosha are divided into sthula and sukshma

form, but vayu is not in sthula form due to its achintya, atindriya, etc. qualities. In case of pittadosha amashaya, pachyamanashaya and agnyashaya srava can be considered as sthula pitta. Thefactor which is responsible for any pachan or parivartan in body cells can be considered assukshma pitta or the factor which is creating energy or ushma in body is also considered assukshma pitta.

Therefore we can see doshas but only in sthula form as they are indriyagochar. Wecannot see the sukshma form of dosha which is karmanya.Parameters for tridosha -Qualitative parameters1. Tridoshas are assessed subjectively with the help of pratyaksha, anuman and aptopdeshapramana.2. Radial pulse examination (nadi parikshana) is conventionally used by ancient Ayurvedicacharyas to quantify tridoshas and to assess the status of tridosha in human body.

In modem science also it is stated that pulse does not give information about only thecirculatory conditions, but it gives information about other valuable things also (,4 system ofclinical medicine by T.D. Savil P. No. 105)3) Tridoshas can be measured by the vriddhi kshaya lakshanas of doshas e.g.

aeforeo.$ Jwr-drftd oqroTrg ?rgq uE ra I

eatr<r€Fqqlei u*aruara-ea-ar r r (a. z1 t z r a z)If above lakshanas are seen, vata vriddhi should be considered. These kshaya and vriddhilakshanas can be convefied into quantitative form by gradation system in statistics e.g.karshya - + minimum

++ medium+++ maximum

We can also use the vriddhi-kshaya lakshanas quantitatively as followingAccording to Ashtang hriday pitta vriddhi lakshanas are-

1 (sr.er* 1 1/7)Eight lakshanas are stated in above shloka. Here 8 are considered as 100%.If 6lakshanas

of pittavriddhi are present, thenTSo/opittavriddhi can be consideredFollowing parameters can be used for tridoshas according to their types -

Tridoshas are not only functional, but they are dravyarupa. As dravya has a specific place, type,qualities, amount and karma, tridoshas also have these.

erxrflerirr' o-*gwr,6-rt"i zl-a-orE eq <rq Eeqt (q.T1. trst)There is scientific reason behind these locations of doshas. Generally doshas are present

all over the body, but they are mostly present in their samanya sthan e.g. vayu in the pakvashayakati, sakthi etc.

q"ETerq oft;e+ftereffi€r-{qqf+F{rfl r

terrd tlr-rt=r d-e-rft qmrerrd Belqa: rr (sr.€. "I. tzrt)

The second thing is that when doshas are vitiated they can generate disease in any part ofthe body, but mostly they creat disease condition in their locations e.g. If vata is vitiatedgenerally it creats shula in kati, sakthi, etc.


Triodoshas are structural and we can definitely observe their functions. They are dravyasand so as per the definition ofdravyas.

e-arBrar o*gun:oEui "rfldr$ eq dq cqa I

42

They are always associated with guna and karma so they are not only functional but alsostructural. Guna and karma of tridoshas are explained in samhitas. We have some parameters formeasuring these structures but still we have to develop more.

Pratyaksha, anuman, upaman and shabda are the pramanas, according to Ayurveda. Nowa day with the help of modern scientific instruments we can develop parameters to havepratyaksha pramana to see the functions of particular doshas.


Tridosha are structural sharir dravyas having panchbhutic constitution i.e. dosha matter ishaving chemically structural formula (every biological substance is protien in nature). Vata issukshma and not seen by naked eyes but pitta and kapha are sthula dravyas and some of themcan be seen by naked eyes. The remaining questions are answered in subsequent answers givenbellow.


The term 'Function' in a biological system is a highly subjective expression. In fact wecall all the processes serving some meaningful purpose, a 'function'. Again, the terms'meaningful' and 'purpose' are very subjective. Therefore, if someone understands doshas to befunctional let there be no objection. But, it is to be noted that without the involvement of somestructute, there cannot be a process; and without the involvement of some processes, there cannotbe a function as well. Therefore, doshas ought to have some structure, if at all they areperforming some function. On the other hand, it is easy and practical to understand doshas to behomeostatic mechanisms rather than understanding them in terms of either structural orfunctional.

In a nutshell, doshas represent all homeostatic mechanisms. In this context, bymechanism, we are referring to a process and one cannot see a process. It is jgst likeunderstanding the homeostatic mechanisms involved in the rnaintenance of arterial bloodpressue. One can neither see the baroreceptors in the aorta being stimr-rlated nor can one see theimpulses being carried in the efferent nerves. The only effect that r.ve can see is the bloodpressure returning to the normal levels r.vithin a few seconds or minutes.

Scientific basis of locations of doshas can be explained by an example like prana vayu,which controls the intellectual functions, cardiovascular functions, sensory functions, respirationand many other reflex activities like sneezing, belching and deglutition. As all these functions areof brain and brain stem, it is highly logical to say that prana vayu is located in the head (murdha).(Kishor Patwaidhan, Humun Physiology in A.yurveda, 2005, Publisher: Chaukhambha0rientalia).

Similarly, pachak pitta is situated at small intestine and therefore, it is responsible fordige,"tion. We can draw similar rational relationship between every closha and its location.


2.5. Are their any objective parameters for assessing functions of tridosha in the body?(Dr. Jairaj P. Basarigidad)

Human body, as per the Ayurvedic compendia. is a laboratory itself and the functional measureis supposed to be the measure of tridosha.

As far as objective parameters are concerned each guna can be assessed in context of itsfunctional output:

43

. In respect to prakriti for example ushna guna of pitta. Ushna-asaha, ushnamukha,

sukumara avaiatagatra, prabhuta piplu-vyanga-tila-kalaka, kshut-pipasa-vanta, kshipra

valipalitkhalityadosha, prayo mrudu, alpa, kapila shmashru, loma and kesha.

r In respect to its physiological function e.g. pachan, darshan, medha etc

o In respect to and further vitiation e.g. daha raga ushmapkita kotha etc

It is necessary to research every point with specially-set experimental, clinical and survey

methods and then this question can be answered.(Dr. Nandini Dhargalkar)

No, we can only assess the tridosha by their normal and abnormal functions.(Dr. B.N. Mishra)

Functions ofdosha-Vatakarma-

s-e]Taq4rr]fteqrc{ +Er errgarft'trar r

€-* *+ arftrrai il-*: 6affu6rgm{ I I (a. z* t er+e)s€{r-A€--dIT{ ft:azITT{ ier ffi' r

errcrd-rr€n a errgaraerrwi u;elol q11 (sr-€. ztr tttt'z)We cannot urr.rrill the function of dosha by objective parameters but some functions of

doshas can be measured by objective parameters e.g. in vata dosha karma rrchhavas and nishwas

karma can be measured by respiratory rate, spirometry etc'

Cheshta karma of vata dosha can be measured by reflexes, muscle power, muscle tone

etc. Vega pravartana karma may be assessed by excretion'of urine and stool in their normal

quantities per day

Indriya vaimalya-o perfectness of indriyas i.e. vision can be measured by Snellen's chart of vision.

o Hearing can be measured by audiometry'o qrg*iTeiTerz@

e=i?f6€*rat€ar"€r-i frrqar s+irrqEIEt-€t: T{ttr;qrorrd dratn' s+tBqrerfiarafdrfrar,zr-d er8zerraqro-E: uierro-tnz, gTft{s, qqffi qrq'qofr:wefer#-' eilt-{qefa-+{ri, Effifr'e+hwns-t+'dqriefiqur' frwr qft;-farai,T€Krrsgiiltrrri altar 6-df ararfsg$-ai,.s+ig*s-ggfrilr-€-qagi uaegfua' r (a.z1r zze)

. qrg?iT{jaerz:- MYogram

o zrdGrerfqfsna sf}rfrdr,- perfectness of indriyas

o Hearing capacity by Audiometry, tuning fork test. vision by snellen's chart.

. qrg?iTeiqeru: dairy erfi-{fl 6qq ei*a I

o fr+zrarg erIR o.qa ?iaei*qr (a- g. 12/ 44 eoqr"ft)o ei€rra+-{' er$cEq. Tgrft weferq*

Surface markingAudiometry

Functions of Pitta<efti hin-swr q gEwr ?aar*oq r

qa{r rrz{rA *en a rtMftorEqqlr (q' q 18/so)ftai u-qsa-aeB'qE--d-sBqarr*€Irfr ffr{}:n (sr.€.Ttr 11/3)

I

eld Tg

44

Darshana:o Darshana is checked by perfectness of vision by Snellan's chart.o Medha by IQ test. Ushmaby body temperatureo Raga by Hb%

Functions of kapha:zffi cieftq-rttiq *{-q gq-dr daq I

erar eJftrrda+ea omoaffrorzuq I I

erMers.q Rq-oera dfrrdrE€TarRfer.o Bala Fatigue Index Test, weight lifting

(q.z1 tezsr)r (sr.6. ztr r t rz)

o Dhruti by IQ test. Sneha by lipid profile, skin moisture, skin sebumo Gaurav by weight


There are objective parameters for assessing functions of tridoshas in the body. We canuse different scientific instruments and tests to assess the functions of vata, pitta and kapha, butnot for all. Of course this is today's need to add objective parameters to assess the function oftridoshas. ECG, EEG spirometry, reaction time analyser, thermometer, stethoscope,sphygmamometer are some of the examples of instrument. Quantitive and qualititive tests canalso be assessed'


Ayurveda has taken rapid strides over the last decade in realizing people all over theworld to probe into basics of physical and psychological heath-related problems of fast changinglife styles. Countries including India are now recognizing the importance of science of life i.e.Ayurveda and its principles based on dosha - dhatu -mala vigyan.

Now this is the right time for enabling and empowering of Ayurvedic doctors withwestern diagnostic methods since biochemistry has also taken rapid strides over last two threedecades in understanding the etiopathological and pathophysiological problems, basic to a hostof diseases physical as well as physiological.

It is dream of biochemist that the biochemical substances themselves would be replacedor altered at will; the so-called genetherapy."

One must not only learn the basic techniques of biochemistry i.e. simple routinebiochemical tests like estimation of biochemical constituents in blood, seruln, cerebrospinalfluid, saliva etc. but also analyzing them in terms of dosha, dhatu and mala. Even moreimportant for us is to design various simple biochemical tests for dosha, dhatu and mala, whichwill enable us to teach the modern world the Ayurvedic etiopathology and pathophysiology ofphysical as well as psychological diseases.

Ayurveda has its own analytical methods in understanding etiopathology andpathophysiology of diseases like trividha pariksha (darshan, sparshan, prashna), dashavidha rogand rogi pariksha (Ch. Vi. 8) and ashtavidha rogi pariksha, nidan panchak, shatkriyakal andsimple observational methods for various diseases like mrittikabhakshana in pandu roga,makshikosarpana in blood and urine in madhumeha. Physical examination for body fluids likerakta, stanya, mutra was also performed but chemical analysis was not done in those periods oftime.

45

aftroffia er8-{-flrgd{ I (a. ft- +rt)Therefore there is unlimited scope for research in the field of physiopathogenesis or etiology ofvarious diseases in Ayurveda. Suggestions regarding selection of topics are given here.

e-qt+qefl-dreq gffci qa-*a a t

?-a zierrqf-*a E srqrqa zS: G*' t I

For objective parameters for assessing functions of tridosha in the body please see answer No.

2.6.(Prof. KalPana Sathe)

At first, let us be clear that no single substance or structure in the body can represent a

dosha. Therefore, we need to know how tridoshas can take up different identities at different

levels of organization in the human body. By different levels of organization, what we mean is

the different levels at which some purposeful and life-oriented mechanisms exist. These levels

include cellular level, organ level, system level and organism level.

Now, we know that vata is responsible for all movements and it is the initiating and

controlling force. pitta is responsible for digestion, metabolism, production of heat and other

forms of energy. Kapha performs the functions like protection, strength, support, growth and

resistance.Different entities that may represent three doshas at different levels of organization can

now be understood by analyzing these functions or biological effects. For example, initiating and

controlling part of a cell is nucleus. Different cytoplasmic, mitochondrial, and other enzyme-

mediate chimical reactions and some other energy-producing substances like ATP are

responsible for producing heat. Protection of the cell and its organelle is primarily the function

of different membranes of the cell. So, at a single cell level, the above mentioned entities may

represent tridoshas. tn the same way, we may even classify the different cell organelles to be

vata-dominant (the nucleus), pitta-dominant (lysosomes, peroxisomes, mitochondria) and kapha-

dominant (Golgi apparatus, ribo somes, cytop lasm)'

Similarly, a^single system e.g. neruous system can be taken up to understand tridoshas.

Most of the movem"nir, ,"pr"sented by vata, in this system are due to the ionic influxes and

effluxes producing an action potential, which propagates throughout the neuron. Chemistry plays

an important roleln neurotransmission. Several enzymes and neurotransmitters required for this

prr.por. can be considered as pitta. Protective function in this system is performed by several

structural entities that make .tp tn" neurons and also by some other factors like cerebro spinal

fluid, blood brain barrier etc. Tridoshas in this context are therefore different.

At an organism level, three systems are said to be very important as far as the

homeostatic functions are concerned. These three systems are called the great coordinating

systems. These systems are none other than the nervous system, the endocrine system and the

immune system. ih"r. systems can exactly be equated with vata, pitta and kapha respectively.

On ttre basis of the above understanding, we can conclude that the parameters of

measurement of doshas vary significantly from one context to other. For example, recording the

conduction velocity may serve as a good parameter for assessing vata in one context and, in

another context, genetic studies may serve the same purpose. (Kishor Patwardhan, Haman

Physiology in AYarveda' 2005).(Dr. Sangeeta Gehlot)

46

2.6. How do we examine dosha status quantitatively and qualitatively? Can we use some ofthe biophysical tests like viscosity, specific gravity etc?

(Vd. Pranita P. Joshi)

It is necessary to research every point with specially set experimental, clinical and surveymethod and then this question can be answered.


We can examine the dosha status by kshya and vriddhi lakashana.(Dr. B.N. Mishra)

Examination of dosha by qualitative method.1) Tridoshas are assessed subjectively with the help of pratyaksha, anuman and aptopdeshapramana.2) Radial pulse examination (aadi parikshan) is conventionally used by ancient ayurvedicacharya's to assess the tridosha status in human body.3) Tridoshas can be measured by the vriddhi and kshaya lakshanas.

e.g. ore*orev-*sprorFra- o-qrar-a ergr{uErq I

E-erfsr €B+a;.t qarqaraPaaru (a. z* tzroz)Ifabove lakshanas are seen vata vriddhi should be considered.

Quantitative examination:These kshaya and vriddhi lakshanas can be converted into quantitative form by gradation

system in statistics e.g.karshya- + minimum

++ medium+++ maximum

We can also use the vriddhi kshaya lakshanas quantitatively as following.According to Ashtang hriday pittavriddhi lakshanas are-

li]ra@ gE-_d-dr6ffiE-d-drr (sr.6. ztr ttrz)Eight lakshanas are stated in above shloka; here 8 are considered as 100%.If 6 lakshanas

are present, then 75o/o pittavriddhi. can be considered.Parameters according to dosha typesVata doshaPranavayu:1. e-rsna",id-dq Breath holding capacity2. €a.Baq Respiratory rate3. €Tq€rrrtrr Heart rate4. Skrcqq From nirnay-kshamataUdanvayu:I . q-q-d, s,sf These are decided by working capacity.2. Ecri weight lifting, Fatigue Index Test3. eft, €Ifr, rqfr IQ testSamanvayu:r ) srF+*igersr It is decided by abhavaran and jaranshaktiz) zlr{fu-<d ftae-d By hearing peristaltic movement.s) zlT{fu--dd *d-a Frequency of passing stool and stool examination.+) E+wra ia-aier Frequency of quantity of urine excretion.s) 3{-rt-€r 6<-+ u.rraq - BSL should be checked fasting& PP

47

Vyan vayu:,, ) "=''R

fufrquT HR before and after exercise is measured

z) erSrura g;q, z+of btrl'- Pulse examination

s) q-+d-rq-.I' ercrur Swedapravartanaafter exercise is checked.

+) #fteftera BP

Apan Vayur ) gftq frrl{-fd stool examination

z) sr.A-.rn qft,hrqrrur- Enquire whether adhovayu is daily and naturallyexcreted or not.

s) 31d-gq offi5a artrry ftr€-d- Urine frequency and pramana are checked.

+) ?1-q-r.fla fr ?Iq'-€ft - Sperm ejection- whether normal or not is asked.

Pitta dosha:qrErrr fud-r) 3r-RFur qeaq -Checkedby*d sra c'r€rur

3qtn"EQE-{s-€{re ffi qe}Ba' I

-g-* g.-dftq€r q #errrsq c'rewlq I I (sr.zi. z1 t )z) +n z-s-q*gfrqrwi frtaaq-

Ask about gauravadi lakshanas presence after meal.

Prinana ofrasa is checked by darshana pariksha.

Excretion of mal, mutra is normal or not is checked'

a) €artreIT gaE fuorai qdqrdqOther pittakarmas are norrnal I not is seen

Eq6 ft-tf,-Rasadhatu ranjan- RBC count

errer-F fud-lQ testa-at{er zIT€Iof gtd-Rorschach test (perception test) is done by showing bhasman chitra.

anqo fuar ) gqr qa+rai 9"Fr91zF:-

Complexion of skin is checkedz) srarffiWai qrf,=i-

Time taken for absorption of tiltail drop on skin is recorded by stop watch'

srrdt{6 ft-daq-q-g"rre +-C-

Vision test bY Snellen's chartColorblindness and night blindness are excluded

Kapha doshaAvalambak kaPha-r ) Fr6-rq

Ask for any type of pain in trika, kati, etc.

z) €eq-Eq 3rcEi€aq-Ask for chest Pain.

s) elqrsri zrcn-{€Ir;Trai 3rdciEaqOther kaphaprakara function is normal or not is seen'

Kledak-r ) srq+iqrfl ddarq -

Ask for gauravadi lakshanas presence after meal'

z) eiwEerrarai 3€q{-

48

Is kapha is normal at ura, sandhi etc sthans is seen.

Bodhak-- Rasbodhan is proper or not is asked

Tarpak-aglB+rwi Tt@-Ask for dryness of eyes, ear, etc.

Shleshak-s+efi-rie*q'r - Sandhikriyas are prakrut or not is checked.We cannot use viscocity, specific gravity test for doshas because-

. Dosha is not a single factor but it is group of constituents, which is present in wholebody.

. They have different functions in different parts of body.o Doshas are karmanya therefore they can be measured by applying tests according to their

functions.(Prof. B. H. Shyamkuwar)

Dosha guna pariksha (C. Su. l)Vata guna pariksha (C. Su. 1)

Sr. No Guna/karma ExperimentI Ruksha- Shoshane ruksha,

snigdha viparitaAssessment of lipid profile of venous bloodplasma after administration of sneha kalpanafor 3, 5 and 7 days

2 Shita- Stambhane shita, ushnaviparita

Refrigeration of blood sample and itsbiochemical analysis at low temperature,(slow integration of cells)

J Laghu- Langhane laghuqurutwa rahita shiehapaki

Ultrafugation test for proteins

4 Sukshma- Vivarane sukshmasukshmasrotogami, sukshmamarganuDraveshi

Estimation of adrenaline in sera before and

after administration of vatal draya in highdoses

5 Chala - Drerane Chala Est mat on of adrenaline after exercrse

6 Vishad - Kshalane Vishad Estimation of .plasma- triglycerides, serumcholesterol after oral administration ofTriphala Kashay for 3 days

7 Khara - Lekhane kharaha Feces analysis after administration ofKamoillaka

Pitta guna pariksha (C. Su.l)

Sr. No Guna/karma ExperimentI Sneha- Kledane snigdha Determination of presence of fats in bile2 Ushna - svedane ushnah Sweat analysis after administration of Sunthi

with hot wateraJ Tikshna - Shodhane tikshna Biochemical analysis of nasal mucus

secretion after pradhaman nasya of Maricha(pepper powder)

49

4 Drava- Vilodane Dravah After meal gastric analysis of soluble food5 Amla-Mukham stravayati 1) Analysis of saliva (pH) after

administration of lemon2) oH of sastric iuice

6 Sara- saram waoti shilam Feces analysis after purgation by sour gruel.

7 Katu- Jihvagra chimchimayan Analysis of saliva secretion afteradministration of hot chilli

Sr. No Guna/Karma ExperimentGuru -Brimhane guruhu Blood plasma analysis for large protein

molecules by ultra centrifugation method andestimation of albumin after heavy meals, likemeat, Masha etc.

2 Shita-Stambhane shita, ushnaviparita

Gastric analysis at low temperature afteradministration of chilled milk on emptysfomach

aJ Mridu -Shlathane mriduhu Estimation of plasma proteins after oral

administration of butter for 3, 5, 7 days

4 Snigdha- Kledane snigdhaha Estimation of venous plasma triglyceridesafter oral administration of shrita

5 Madhur -Tarpana Estimation of blood glucose level afterstarvation and after administration ofglucose water

6 Sthira -Dharane sthira Stability test for saliva or lymphaticsecretions

7 Picchila-Lepane picchilaha Analysis of saliva after oral gargle withoorridse of wheat.

Kapha guna pariksha (C. Su.l)

Prana - All Sensory nervous functions

Udan - All motor nervous function

Vyan - Conductive system of heart

I Adrenergic and cholinergicjSaman - Gustatory nerve stimulations related to secretions and peristaltic movements of gut.

Apan - Pelvic nerve stimulations related to excretion

Pachak - digestive enzymes and iso-enzymes amylase in plasma (gastrid analysis).

Ranjak - Hemopoetic substances

Sadhak - hormones related to brain intellectual functions.

Alochak - Visual purpleBhrajak- MelaninKledak- Mucous of gutBodhaka- mucin of saliva ,

Avalambak - Triglycerides in venous blood plasma, pleural fluid, pericardial fluid, intervertebral

disc fluid

50

Shleshak- Sinovial fluidTarpak - Cerebrospinal fluid.

2-7. qso i fum sil{ 6E rFr 3iqfrT g-rrTur qarqr E7 / 1 s)l -ffi qg +1 aS arrer Grr rtrr?rr B z qR 6ff +ara gs-d o-d ersr 6]-dr E ?il td fud 3*{ oq * eftsiqfrr qFaror d fre ar$ B a


q-t-E qra trr aS tr erT.m.B fu qra d qftqrq or6-d frd rr+ ?i, fu-{ s-trA

(Dr. Nidhi Khurana)

Vata dosha is extremely low in prithvi mahabhuta even though it is basicallypanchabhautik. Only prithvi mahabhuta can give a matter or murti. This is the reason of inabilityto test vata in a routine way


--:- @ aqgryt -rerr q r?c': (?)_..a a-)@'uargcrt r,, gft r au.#sa+o €-dnerFl-€-drd$s## -€ g-*r, , 6r.€. QIT. 3/81 qz srgurecrr)Because of its amurtafva (shapeless - Charak) vayu cannot be measured. In Sushrut,s opnion notonly vayu, but other doshas, dhatus and malas cannot be measuredt-a@*oqr

d qFqrut a ftrst r r

uqi ----- flrq-6_ u (g r& t srzz-ts)d.aap-qp6 futr-ger€tqd -E-r-mrFrrrs-irea-a-A*ar.trn"#*'rf# srEenfrfuroA.'aft sra?fr€raarq,srsenfuaai q Eft*sfu 6'r& Fr€-rr srra.ft-"r+sfu a, o=- p,-n o;, ea ffiaevrq+ W@a)+d; aenssqft€rdsfr qrd- ed-qr=fb=-fA, o*

_-*,a errFrdrai-6qrqrarrfn€aare{Fd,, g1g_ futr-€q-ffi, gdE ergffini in-*56 }f']isar.i ET fuErA; id oeq*E #eq

"r'dt. ;d e?er*, ; *d- F-J, ,- (g.

"{1s/37 oa s6or)(Dr. Sandhya patel)

With reference to Charak Sharirasthan 7/15 perhaps the anjali praman for pitta and kaphais described as mala of rakta dhatu and rasa dhatu respectivel y undnoi u, dosha itself. vata is notthe mala of any dhatu, so its quantity is not described.

(Dr. B.N. Mishra)

gk-are{ e}Fr,q-g ?dqur: dq

uar_a+i1 q-qftr$qr qgdeq Earyraqqfteqr"Tsffi'rqra ....... (err*.orerr eiFdr rdtis .r rzs-zo)2rld = r rqftz u-qfr : siiwd- (r o o ffi)qso -d tItEF (edwo1,; * * ., sirf,fu 3*{ fud .Fr IrarTUr qiq si.'1"n

EN?rr€rr Br qra or vapr e-S-qarerr ts d B org + a-d g*;,+ dr+ Br. Ytn l F. s& 't zrz) e

r) srtiara - *foq fr grw a # qrarr

51

eaffi aguiqq54,, dE qt uarurafDrfei,a-#E ' a-o*-iuiqorq#,' .iE+ "n-i =;.n an+afud- uaasta-ogmarrr (a. err. zrts)sffi lrdITUr-

3rdqrd €fr ftrd Qasdq 3{zrerei ?iqrd Gaq r

z) sraEftara- E@ z€rrd q{ a sg} qrarsrd-dft€rd gfr qa €e{rdq I

@-d e-m-o-af q Eer: effi ag 3l{: llftrffi fueqqeSq "-*il{d

u.r q I

gFffi'Aqpri iar -tartl-qezrqrr (9. fr' "trz-a)sr€rrffi - + qo-c a-S ?Fd<-{uT- q1q, &€i alurdm

ard Aq, '-H # * 3r{d Br szizrr ara aqlFv * a # A

zrreitGiq$ +dI B I

EfTcI qIUIo-*' effi aq' zleaeaefrser ftqE'uil{' I (q. Ttr t tss)oer-ageftd-".rnfi=}dq-q' qgg u-rd gurT arE6o r r (4. ^q-

'r zr+)qrd + gor E u{*rcr: €qr, ag, zlqfl, # ga {"fi o-r qftarq a-S o-s z{6-a r qrg

zfr arqr ag1 qr '*-- *;fu-u-6'?*efl, srqf 6es aa B I qr= * qpqrq .FT ='IEr

s-{{+ o'rd acrzr dar B r

, NA 2 aY<E-z€Xrrs*z-z1ewA q qulrdr frr<ftsr' zegrtleufra}<a' t

?Fr trr$: er4r "l€fl gd$ g-qeqradrr tftq€ridfu<ra)

aq tsi aea "rtg' zr<t zralg 3q{errg

"l€uf: 3{lr€[et: Fi_gd ^erffiaq srfua

t'nnAq- eri.nflw#' En-qrar*-srg*uea r

ga-igtuaeriit'wrcilgT-d-trdd}

"l€qoqa: "€gE.qle1-a-f,a erEt r

(fufff AgAl (oftrtrq "r'rartr {a)=-q-sffi e.tro'# ,jrg"rr. om sfu fud as. ?:u'_ slz rlea ffi -dt fr aa

B, oig "tg A# "f**--i a-' ue;1m E-a sTpie, srfrFrq B i =-n'ftils

u-rg ui] a-61

arsT qT uTcF?TT (Prof' B' H' shyamkuwar)

a-{6rqrd i errS-s T€Ilcr 7 fr fr aiur.ft lrfirur trdrglT B qA =1srlft-<F

gk ttci --ereT

; *; fr # E" -tr- €ffi"r t-at gu e-arqr E r €rd a+flero-a-a ara B I

eg" i a**g;=- -q;; fu dS +.rr-ts{r 6-dr tsr qrorqrd + tua N 4}

siddfr * alrqr nlr e-.nar B "toq fr rqo-q- fr +A B, sa-or € qdrur tFI a-4'

6$ e- , "rrga- errcq fr -ft + a-z-a eqsr Etr tnr qftera fr qflror qarqr ? r

ET-r Aq "l€q .d irq(d e, "t.tiq s-S a;]-€ ..nT* e'-6t &dr r ds # u-rg

-3?Ter<?TT, edura1 EE[, ffi zFI qrol Far d eiFra + TrTe[ srga-fa -tL B'3r€ft_rrEr s_srp. a'_fl.n'.| ..ra 61 c--sE.r fr,-€ 6-{a B I 3rcr: 5p. arw 'ry {{zFrTr

{'l'l$-,!,}' * dr?r c'r rrdnur c.F qc,r zn-ar Br 3rr* .'rg u'} t,u'6-.T fu-{n 'rerEd=7=g*#*tl d^ r-ero-r^cz5

*q"{ 51-a=lrur *rn UgTI d-Ef-fu-qr B I Eq saror *

q@?r: (u-arura,) t* A.f* aft e1q-gk cFr €Ird 3ft 3n-aqq-q5 $ r 3-d-r6onef fu'a srrlT

; g"r-" ;# +"t a d s-a-#-s-'-''r 5. qan B atu-d qr€- stffi ffi B

rsrrr{d-Er-r EFr -; A;B A .ft€q-dr qarrr&B rn;1 fr ow un q.1ro.ra: gk3-

-=ffi, =.iye €-rft *t- gk ffi E r teft s{-u-{€n d 3{16'. fr ftr..' uti ocn

a efo (d EFr qatTsr-r: a-d-d fu-fl -]!. at e-ard.: erq:gk. 6F-a- sra-{€rsfr qE

trreiqur qrerr -. =#t B r eft+ftrs ;1s rq u'*'fgA-q 31=1'qE aft -"'-.;5 ".d'-t:gfiTsr +i qarqr B I

edwr €#ltF--*= 1*orarv iil"dq r (sr'6' z1 r r ta)ftffi-{d =<o ffiq*t+a q r g'T& r s

(prof. Kalpana Sathe)

52

If we consider the relation of vayu, agni and jala with vata, pitta and kapha dosha then itwill be clear that the existence of agni and jala is visible and their functions are also clear. If weconsider with reference to vata dosha and prakritistha vayu, the existence of vayu can be

perceived by its functions but it is not possible to visualize it.It is also not clear that up to whichLxtent it is spread. Therefore its measurement is impossible. In the same way, it has been

described about bodily vata dosha that -3r@-d artrcr o-d a '

(9. B. r )Due to this factor we cannot measure vata dosha. Pitta and kapha doshas are found in drava state.

Drava can be measured that is why their anjali measurement has been described.(Dr. Sangeeta Gehlot)

2-a. q. eTT- 7/1s fr N t5T qfturrff cr-rT{rT Er fud s sidfr, tT"IT tEtF 6

3ffit dq d lM a+rq B aerr sr-qd Er * =r+or qfrurrff fu-s q-6rg ziaro

gstr ? qra zFI qRorra d d-ff fu-qr qr UTtF.TT ?(Dr. Nidhi Garg)

e-e-qftrr{wrci a-gu}evra:..........uedwur:, .h fuanq ........ (a. eTT. '//1s)ds 1M a+ro B zdfu t erSE d qa E I

*s qr-g ild-tri E erStq n (9. T1* r szs)<rrg: 3{IcFrer€rrgavi q1g', s{rd+ei frat sree{'gferff€ari-edqrr (sr.zi. ^% -?o)-*d S ftat srrars €o..Er err 3rat rffi A * de-fi-drw er$r d qEiqe B, aerSc 7;q q€rur cb-{ # sqsra E-6i d-6i €rrg, =qerr€ fr qft'rd Aa ts qai t qrafum edqr * o..q fr aft qfrsrd *A E I

gtft q-.nrs *q rqa Eq B @]b i dar5ralar.ao B r

snq + gd edqr3ft4 fudqrg + 311-5tQT ETrr

qra erfi-r-fr g@ s-d-d-o' o-r$ o-c*orsr B r qfr-ar-Heiar B + 3r€eer sTls 3rfiRd darqr d =Tr-d-qftwa ftrq-Sa Aa B I cr-r d s$q 5q Ei zr-d-grA fr 6ftH€ ffiB r gErGru EIT-r .Fr rrEar-r aS a zro-* r

qrg-dr aaref,d u<-olsr 3rrebrer, €ngfrE-+d erss zrr$' ziaro' €rrEq-dui e@2trscr q{etaref s#qr 3rgu-6ui erffi T{-sq q<qeref, 3rarelT srq#q {d a{ardfro6;' r ({€)ora-&s- s{iiqmaq, eiTdqfterd, 3{Ez1q11s5q' *dr B 3fu qqq, aEr, 3{Fie gurdrc{r*dr B E;rft zn.rt'il i srqd o.q drg z* qrqr a-S qr zftF?tr I

3-dT+ -6-crr{{ B:ecIT*I AEI €rrgdft: siFIT I

€-* *sil arft-a-ai qrEil' o-qfforcqqrr (q.e* tar+s)qrgrd-a-q-a€r{: Mlu-otf-oe+erargqld-qrai E-q-dr q+dr ? ;rt;f€I: I I (q. e& t zte)

, wEf E +€r dr*d rI gTor: qrFrqt "qd:ll

(a.q tzttte)a-rg qrgd sta-{€Tt fr er$r #

"iqrfr Td} g+ sqaTT{, fr:adr+r B-qr osar B r

arg e*- ga B-qrs*, err qFdnq €E d< d6' arqr sr zro-ar B I

qra * €@ gnr- ad guT tfr arqa uFr 5q.rEQnt

(rj sq-.nr{-a:e-zlTT{ - Respiratory rate €rdrzr atrsr dI zrorn B I

(z) =qarz+-fr:?€trrl b-qr 45T Wf ofre*t - Spirometry(s) =grz+-B:QEIT*I

fr sie-tftrgw 6r qalrut - Pulse oxymeter(+) +Er - Reflexes(s) Frrft Frd - ECG(o) aftaw 6Td - EEG

53

(z) ar& drft s-nruT- q6 A sn-gdE+ -T"T q$en _ol 5€l€ 3iTI B I g{I

rr.F|-g .i1g + ftf}]-da 6-m +} arElr .'TT ?rtE"TT B afu-d ..g d a-ff arqt '6 {ftF?TT I

frrd 6'd-cefai qfuawr q gE Ewn aeardEa I

qan q-e+rA fren q Frao-qfsfrortuqrr (q- e*r e,'so).om orq-

gH der' ft€rzfi q dttzi gq-dr Eaq I

erar gftrt-*ar"q owoaffuor*qq r r (q. E* --r eu s r )tro s*{ *.i + ord aft qR-aror tnr

=rIEr 6u-} B afu-d ft-a sfu ow i qd t;u

Br -ftraedqaq "{qrdg-{fii{s

"G ; ffi, fud' + 'iiqGt qnrur f*+ 3 '

q d-d * 45q1 ar+r Bts{r an6 a d-drqr B I


e-sft +s 31ffid qm-oaro# d1aj, aerr@ qT

E-dq-dqftt"&€rEi; *a arql''ma drd-€efr-d' qfrqfr r (aro ; qa;qFr)*" *+- 6q1.51-$ eflq 6-de or erd o-Sg+q a I qr€tt 3ftr€€IT fr. qra *q

serr6, eqre{ tJ?i ft:?tITEr, €rlgrlft ErerR; ftnat qI€n, qwr, ofr' l?6' lrarT, frerl

E-rfr den t6t5 Aq- "-+€r,

+i, n rt-d, -1t-, g"ar, qa g€rrR- E'rd E'-{A E I €-oI

#m * er6 qr gk * #q + g''r 6-S EFr ar6r +dr B r * Eier+ efta't ffi".* * .,1ograe' ae + qra d"gk o,1 3€drd *dI B r srfffuad qr srFre{rt *t-- + zag gur. - .rgrd +dr B r eele 5 mw .ft g_6"TT_-br 3rgaTIEr 6tdl B I

er5yss€r e-gur:e.rrd * +q o-r+ + s{TErq qs fr aa N + srka 6r -3rga|a-= **a -B

' 6;{ ."€r5d qz 3d"Fr qRarrr cnr aIEr a-S A atb"TT qel zre B r q-{-E

e-** a srqd gs t*rr dS E r N rnr rrisftft-o-e r{-d-d ara B I =aeF[ Ttr5tr,}Ji; ;, -G A -d 3n qaru B; * qfturrq aft ziaro B I End-Asr s{fr.d;, fiir&'irfre-z, gg t'ei arftsfi-d ffi -+ tnrz'r Eti sngor$ €1afr--frt +EFtz'T ftftre g|-d# il "qrql erar gfio-a E . r 3{T-FreT adrw _ueargzBa -8, +-d-d

-.q --6|r*fo + qrflrg A qRrdToT # ara sr{iarq -ff- "=g gdo B t trr}era' crcr

G*fl, -rH

1;=;y{ftAf 6-€}qor, EZi -;1E qrfdr (6io4era) * qra *q or qftorafu-qr qr s-+-ar B I


2.s. 3|-d|? itcit + qdq zFr tFrwr "-{il

+ *il6T flr6cT a * scr *qen-dTE' ts *;i5'*t sF{d 6ils{ 11rn ? +S Errrrcnr srrR * orasr+tq d d qrdeqffo arg{, 3fiffio* -"* o* *a * -sr *TGTT fi an+r *rn fuaqr tnaeTrffo frfr * alan a

(Dr. Amit Kumar Tanwar)

Dosha vriddhi and prakopak karanani are grouped under aharj, viharaharj and

asatmendrilartha salnyogaj. Pioper judgment of reason and remedy is physician's guesswork and-experience. In vata pruf.op dui to staying up at night,_ which is chiefly due to vihar, and

'"gudh**u, only opposite rasasevan may not suffice. Along with it vegavidharaj chikitsa (of

ratri jagarana), sleep and mrudu mardana are indicated' . ,h , Lr__-(Dr' Nandini Dhargalkar)

Madhura, amla and lavana rasa are vata shamak and kapha vardhak. Kapha itself is

responsible for nidranasha so intake of madhura+amla*lavana rasa - kapha vridhi - nidra - relief

of nodrarasha. Intake of the above said three rasas are equally effective like vatashamak dravyas.(Dr. B.N. Mishra)

54

*m + s-+}q 'Fr -Fr{Ur 3rrrt T{fr + +d-6T + f}rq d ?il TE+ aq erraTttr ap1*} * .'=r€r w^s< ao' dun, _-Esr d-s e*fu *q s=d; # am--* * 3Trd-o,fr6rE, da-+-arfR Efu-au+r d ia-rft e'i

d5I aIg"rFI c"TErun 3kIEf', agZft-mOWr+r, fudq, Isg F-ff zrs[rerr: edrqqr, rr Ig. zl +zr+)ElT-re€rdurr arij oqrqgrEffiT, iil-qh frai eiqr"i o.qrq- o-e Frcro.r, nO-qcf6-d-dun' fra{ Zqre-<-64-A-4."n: EErti-iFI I

Tg_Qm--**eq +ffi waftrorqrr fi. "f. treo)*s + sdrre=r slz sqerna fr ""i **-rt ae * r

?TT +s-+*6 e-tr-tq-$ Tc{r .l-a-qFtr, eqs*;eq erffqfrr ?r€rerT +giRqT€.qren,qrd q-a-erfu, agzrmaqurrs€.i er+rqfu, I 6q-rftTc,TErstr, fta{ ia_aqfu Ia5rfumowurda ;aqfut Erg"r€rc,r.run: eeslruit .ffi, @enaqfur (a. E. t ro) -'i r-!r-\r'

3n*;r d seo-drr*ela M ?rerr @irfr r ogftmosrr+r dr.i q-a-rr-dfr ".*a "n"eg1q fruq r i ar6f-g{q6-diffi qrdil-d-6-i+ a dq: r Er;r E 3irq-tr6 qffidr* EE-&, +a + + dr.i@r rraFfr "e- ;"G# ffi'-'-s*#,rrffielur erqqdft <effi, Eror""nfaS- tr "*-

=j"r="rra ffiar.ErGTT6€IT sc fre)*or vezrT: Eri fud effi u-r+r* + ;;fu,ft;; G;#;Fg+fus +fr + s-dblq Eb-r EFreor qR *q q=mq- -*# B, * 3is_S*qu'rsaqi n-e{ *}^* FR"q ara+ *an, on-g *;.o*R * *q--e-dq g=" a"";";hnr +d-a "-{fi

Eft sr}err iidar d srf.ero 3q€[m- fran r #; -fte}s

fr+qra dslgg{r{- q+rqrq d 3 t}q f erelr E@errarar, gureff.flTar s+{ 6-dz{rffr"=- r 6.e}q *fr s *E B qerr g-q fr-elq-, o.rd frels .+s "r; ftelq r5$ EqFq * Gnrr+ur 6-{+ A q;-d+"rrfl-o=- * fu=*q *dr B 3fu =-$*'t enfu *fus E-rr o-dfrelq or gq*ar €re-s srRro a;; ?rracF rrr tar gq6e1o. 616. ;.ora g6+q cFT elitrq Ffr eft gd;rr fr o-ar *an r


qra qdrq eb orsur dlq-*g, qrge* ffi, .E q-d-*- 3T16rg, Og owr+ ft-m€, Eis4, eErET, ?rrq, "rff ra-rizor, -arrte,zor. .t aora ;;," +or;rp r, ",g*;T*-d s{Frdar, srf.*ga, ^qrfs "ne B r -*q

"dr EFr -F,-usr c} aft d fufue+rtrr€ird d sralrru qer#, F€rd qfrdda -.", #*.*" +"" r g<raonef zr* drrrcUrN 6'='il' s: ara s-+iq d a} F-^-gu, =; ?rerT aour sE+ # * qrfd. Errardq d TcF?n r Er6r a-rn eff zqra+rfuo. Hfl-- ; a d-dd6 ft-d fr tr-rr d or Fr{er }r ts 3r{E€rr fr +q errrrcF "-{il + dea * .il* srf€r6 -r*

-b ere'ar }- rriiTg'f1' Tgzlq+ d-fr^*dr gzr{r q6 zft aq s+}q d+-; ;-d'# #.zn';r}#* B s+s +f$r fu-errora-'3, er3l qrd-4r eft -R= -=ff B, ffi, R:T +d-d aqe'-a oz* B r m-q d o-ar Bfue* :+ -gg,.S- D .iA ,l' u.--r- s) "*.a.o +)f6'. or Eqrs effi{irrd *.n B r fu-affi"n*o €* E+*

"} trf*dHr or Friler*ffiffiq sr*qE fr fu-err Br -

If prakop of doshas.iscaused by the different causes other than ,J::::T: t::ln9t be possible to pacifu dosha by using dosha shamak rasa. For example if ,;;"k"p;;;place due to night awakening and if madhur, amla and lavana rasas are prescribed for doshashaman then it will not pacify the dosha; rather it will cause vata vyadhi ;; to obstruction ofpassage' Night awakening is a cause of vata prakop as well as agnimandata (Ch. Chi.l;l3g-41).If madhur, amla etc. rasas are prescribed in the condition

-of agnimaniata there will bepoduction of ama; this ama will obstruct the passage of vata dosha and ultimately cause vata

drs€ases.

55

If we think about dravya, guna and karma samanya, nidra is

increased due to night awakening requires karma samanya. Therefore

night awakening nidra is appropriate for vata shaman'

a karma. To pacifY vatain vataprakop caused bY


2.10. How can tirryak gati be explained in comparison to shakha-asthi-marma gati of

dosha? Is tiryak gati physiological process or purely pathological?(RAV)

Tiryaggati of dosha is certainly abnormal physiological process and because it ails the patient for

u torriii*" and takes a longeitime to treat ii would certainly produce some pathology leading to

development of doshP.@re#q frqr qrk --- r (sr'€' z1. t zn z-t a)

Shakha-aSthi-marma gati of vayu is due to its action enhanced and swift action (caused by

;;;;,,;hna, tikshria and ahiia acharana) resulting in its entry from koshtha into the srotamsi

(which are vivrit due to same causative factors)'

;n-q6arrdr dqr, dertrargzifiqz{ r

Lri;=r aq d-t-qr ffi fu-qr{r (sr.6. z1 _r azzr)HH-:',=*n;;;-- "ft-*' fto*i, arkd€qf _efrerftrgaere-arfuz Ederqtrat

;fu # ; Rtua €ofq, - aa-ftd qei q ftrqd e-r*' er*, gvfFeref: t (3{.

€- s& 1s/21 q{ ffi) (Dr. Sandhya patel)

As three types of gati (urdhva, adho and tiryak) are achieved by tridosha in shakha,

kostha and marmartt i arrtitig pathological condition in prasar of shatkriyakalas (Ch. sha' 17llr2)(Dr. B.N. Mishra)

erei' Eend { EFeq A**i Bfterrarfr' I

sdeqrqeq frS#eq ftr+qr Bft-qrsqEr t t

ftfrqr qrErer de errsr a-ffffr€r-{iFrg I

#r ant**t Aqrat Bften arft'll (ql zI* 1'7/'t'tz-tlz)Ooitras have three pathways or gatis'

on the basis of Praman of dosha

1) KshaYa2) Sthan - svamanavsthan

3) Vriddhion the basis of direction of dosha

1) Urdhva2) Adha3) TirYak

on the basis of sthan of dosha

1) Kosthagati2) Shakhagati3) MarmasthisandhigatiBesides this prakrit and vaikrut gati of dosha are important.

arfreq fufren EG u-g;ft tg;ftea vr I (d' {I. r z r t t s)

In tiryak gati dosh;s inside the body move in tiryak or transverse direction e'g'in ivarc,

shula etc. In shakha-marma-asthi-sandhi-gati, doshas are present in the shakha' marma, asthi and

*at i. When doshas are in their normal"state, this gati is called as prakrit gati in case of both

56

wdhva-adho-tiryak gati and in shakha-marma-asthisandhi gati. But when doshas are vitiated or&ere is presence of ama or shakharupa vaigunya, this urdhva-adha-tiryak and shakha-manna-offiisandhi gati become vikrut. Vikrut marma-asthi-sandhi gati is more dangerous than vikruttirl'ak gati.

Tiryak gati is physiological only when doshas are in their normal state, but pathologicalnfren there is presence of ama or shakharupa vaigunya inside the body.


Tirryak gati can be explained in both ways, physiological as well as pathological. Thephysiological gati of dhatu, especially rasa, is due to vyan vayu. Sushrut has explained that vatadosha is tiryakgo i.e. it spreads in all directions Charak has also given a list of vata karma inrelation with its gati. It circulates all dhatus i.e. vyuhan karma of vata dosha. It resembels withthe property of sound waves; it spreads in all directions. [habdagati - Vichitaranganyaya tirryakgamitva (Su.Su. 14116 Dalhan)]. Naturally vata dosha is shabdavan and sparshavan that means itcan produce sound and it'can be felt anywhere. The physical properties of vatadosha are shighra(speedy-high velocity), laghu (very low molecular weight), vibhu (spread everywhere), bahu(abundant), ashukari (quick in action), muhushchari (storm-like activity) and vakra sanchari(spreads in any direction). With these bio physical properties we can say that the tinyak gati isresponsible for physiological processes like circulation (vyuhan), assimilation (upasnehan),diffirsion (anuvartana), membrane permiability (srotobhedan), propogation (vikshepana),excretion (bahirkshepana), biological force (prerana), pressue (bala), pulsation (spandan),conduction (vahan), contraction and relaxation (akunchan-prasarana), peristalsis (munchan),deglutition (annagrahan) etc. When these normal processes are inhibited or over stimulated thenonly natural tinyak gati of vata dosha is disturbed. When vata dosha, along with pitta and kapha,circulated through rasa dhatu resides in already weak tissues and in solid part of organs made upof rakta, snayu, mamsa and asthi; further in worse conditions adho, urdhva, asthi sandhi andmarrna sthans are also involved structural deformity may evolve. In this condition vimargagamidosha cannot be reversed like in sandhigatvata, vatarakta, asthi-saushirya and many morevataroga.In above pathological conditions tirryak gati of vata may be more harmful by involvingmore structural deformities.


2.11. How does one explain ashraya ashrayi bhava of tridosha? (A.H. Su. 11/26). Pleaseexplain how biological forces like tridosha act through media of dhatu and mala?


Relation of dosha with other body constituents, especially dhatu of the living body(ashrayashrayi bhava): Living of similar entities bearing similar qualities together is

Ashrayashrayi bhava in simple words.3nssfrft E-fi-a-gurr€lraq r (q;ncnftr, q. 2-& 1 2)Dosha system is controlling and commanding for living body. Three of them are located invarious organs. When doshas find similar qualities, they tend to remain there comfortably. Thisis ashrayashrayi bhava. It is explained as follows:a-+*nF fter& arg: ftq\t g *{ztrr+: I

eeqreBgffier,rrerdtF"ur a-d-eTq aeraeruwiwel4 r

srRerarozrEil*i qr$ gktr ad.nq r

edrwrrgardr drdrq zierq{dlffira r r

qrgar-grrd: ---*- r (sr.6. z1 t't tzo,zz)57

Ashrayashrayi bhava is described by Ashtang Hriday for the purpose of explaining the relationbetween dosha and dushya. It has two-fold meaning. One supplements pathological investigationand the other adds to management of disease or chikitsa.

Ashraya is adhar or support and ashrayi is adheya or ground for support. Dosha stays

tuned with dushya i.e. other body constituents. The vriddhi of dosha is reflected as vriddhi ofdushya. This law is applicable to shleshma and pitta. Vriddha pitta has natural tendency to reside

in rakta dhatu and gets engulfed in it, hence the dosha dushya sammurchhana creates a disease

like raktapitta. Similarly vriddha kapha develops rasa vriddhi, mansa vriddhi, med vriddhi, majja

vriddhi, shkra vriddhi, purisha vriddhi and mutra vriddhi. Therefore the symptoms of rasa

vriddhi are similar to that of kapha vriddhi. This principle is quoted as:

"-{+sft daaq r (sr.6 z1 r r re)

This is general phenomenon but still every law has some exceptions. This law has again

exception about the relation between asthi and vayu and said as asthimarutayonaiva. It means

that vriddha vayu has tendency to abide asthi, but it has no capcity te increase asthi. On the

contrary vriddha vayu decreases and deteriorates the asthi dhatu and develops asthi dhatu

kshayajanya i.e. asthi deficient diseases in it.Vata vriddhi indicates brimhana chikitsa. It brings vata vriddhi under control. Charak

Samhita Sutrasthan suggests basti (enema) of milk and ghrita with tikta dravya as treatment ofasthipradoshaj disease. This is shaman of vitiated vata. This points out that Charak considers

ashrayashrayibhava of asthi and vata. In Nidanasthan Charak states:<rgffI: "*ar drqftelq' r (q. f. +ra)Prameha is the disease occurring due to kapha vriddhi. Vruddh kapha helps in vitiating meda,

mamsa, shukra, vasa, majja, lasika, rasa and oja. The set is titled as dushya vishesha in Charak

Samhita Nidanasthan 4/7.In Charak Samhita Sutrasthan Chapter 28, while enlisting dhatupradoshjanya vyadhi,

prameha is considered to be due to medavikriti. Therefore it can be concluded that Charak

considers concept of ashrayashrayi bhava.ftrsi eaql sfrti srrqil* urarfraleeaarq t

erfft ffiE q{dqeiantl +{€-q Sil' rr

@ zr-Fccfl fueftaraqrqr+e*aa r r (q. E. +re)Becur,re of above-said dietary and behavioral etiological factors kapha is produced in abundant

quantity. The vitiated kapha spreads easily in the body due to the loose structure of dhatu' The

[apha gets easily mixed with fat due to similarity in properlies between meda and kapha. The

kaptra being abundant and vikrut again gets mixed with kleda and mamsa ad makes it vikrut. The

treatment of prameha is:eild-gdr e-.rrdiql (a. fr. arzz)tvteaiing of kshaudra is honey, which is ruksha. It is key treatment of kapha. Yava being ruksha

reduces kapha.€ne- g+rs.r-dr Eftri ftaq z-*a errtrtr+t tn-drdi I q. B. 6'26Haridra is tikta and ushna. Amalaki is kashaya-pradhan and does not increase kapha; hence it isindicated with honey in paittika meha. Similarly Charak has insisted on inherent relationship

between pitta and rakta.fu<rdq frrm srd r

arc.+r 3qqer frrs+f "-mfuaa

qfuao, t

dcfE zffiAdq s<fr qraeiFraqrr (q. zl 24/11-1 6)

The above list indicates that shonitashrita vyadhis are pitiaj vyadhi. Aggravated pitta has a

tendency to get accumulated in rakta dhatu. This combination becomes responsible for genesis ofdiseases:

58

*w gw "iq=er dFd anFr, r

6ft'qfrFrftr+seqri Tffiilrqi flrqF'dqr (q. Tf, 2a/2s)The above verse directly means that treatment of dushya rakta and dosha pitta are interdependenton each other. This is the reason of describing management of rakta and pitta in ;";; ;;;p*.Charak has explained-€"fq dffiig zfu b-erq1frto-€q-dreia rdr"-i elFras art fi.z1 z+r.tz)It means virechana is foremost treatment for pitta and blood borne diseases. Charak, by this, hasobviously accepted ashrayashrayi bhava between rakta and pitta.

In short it is seen that dosha and dushya are controlled by brimhana and langhan Chikitsa.When kapha and pitta undergo vriddhi, langhan is applicable. Thus the treatment acts on doshasvizkapha andpitta, and related dushyas rasa, mamsa, meda, sveda, and raktarespectively. Forvriddhi of vata brimhana treatment is applicable. Vice versa when kapha and pitta ,nd.rgokshaya, brimhana treatment is applicable. When asthi undergoes vriddhi, langhani;;; f;;the sake of kshaya of asthi and vriddhi of vata is indicated.


Vayu remains in asthidhatu, pitta in sveda and rakta dhatu, shleshma remains in rest of'the dhatus i.e. rasa, mamsa, meda, majja, shukra, mutra and mala. Thus doshas and dhatus havetheir ashraya and ashrayi bhava. Therefore the medication that increases certain dosha shallincrease the ashraya dhatu, but it is contrary in case of vayu and asthi dhatu because whentarpana kriya is used to increase the asthidatu it will decrease the vata dosha and vice versa.Tridosha move through all the srotamsi in the body along with dhatus.

(Dr. B.N. Mishra)

a*rEerB ft€rdr drg,, frct{ g ffi, I

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r

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"-.ffi fr iiitaars

"flE ocr, aiT{, +E, acqr e}€g€ F **-Ay_ sgar B I sr.r ErE qr-r snR N aen zE+ snR .rrgs* fr snsrq E.isrrsr* el@eT * r e-5 crruur ts fu sTTsrq srfrer snR ud sngr-eft q* srrfr zft srrq{{fr d siqftr qr srrsrs-ft-d-o rro zfr- eftor 6-{dr B, # s=tt d ,ft eftor 6-{-f,r E ru-rq

^s+Rer 3{rgl-€r s*r org 3{relfr * sftT .rqrq ;ftdrd dfi *dr, dfu gB ;dfur b-qr zft qerra-ar z-6-dT' B r qa B-en 6"8-+q d srgql d-ft- B; €=ft" gk +6rtq di qre ffi fr eiva srafq s{qdfur i "*. eri} =---# a-ra *ril fr*rrenGa + fuu .Ieqolqr s-{.ft qiEu, fti-s-s frrq fi ffi +t enfta d e_s rgqE c* N EFr snsrilsreft Erftr.q ft-{ar B, d 3l-d-s **1- g"il + -**S ry--a-araprfltre d orsq srr+ E' g*# a- s{r& 3qra{or }E;c rqe znli rItktr eTsr 6 U*-t zr-*ffi'ffrpir dg fu*ai

"r-{ c?qr (sr.6 11 t rr t)ffi qrg d g"r-

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3mra g'il + -nr$rr e-s' qs N 6T sns#rsrs ur@-q€r eqe *ar B rlk or qia++ft-6 ziq-d:ft*i snaiqqr (g. z& +zrs)

59

ft-a sfla-+q sar+Id A frFtd B I

TftT cFT frAf. I_+* *t-t z{tqi a-gqrdt qg-ad

^lftrdwoi, z+ zrior z-cfr t-.ma-6ofa I I (q. rq' 1

ze{ d .#--=i--* A-'F-{ srrt+q s*{ Ttrd"fq-ei q-{

-ft- 3n? zm a-A A an-u}q a-arafarf-ers #

afld zrercer "rrE +Crl B r szft q6T{ cITd Sfu srtier

;.nr.rl"rd + 6; arlsrflq-s a{ra. "rftI=nr

zqs *ar

srza)dsm 6611'r ffi Brt o,:ur +dt - 3TTglqrsrS

fr eft "T+TloT

g"T s*s sqraEr


(Prof. KalPana Sathe)

a*rserB fr€r-fr arg: ftai- g zffi' r

;'5; dltE ae*'iterqls{R'*'ftq' tt

(1) Tridosh a are rrot m.r"ly biological forces; these' ife the biological substances having

oroperties of panchbhautic guna. simiraii lil;il ruru ur. also panchabhautic in nature.

ers*q frverrga-d "Tsdrer:

I (3{'T{' 1/2't €€lThe food that we eat is also paichabhautic in nature. specinc groups of panchabhautic gunas are

found in dosha dhatu and mala. Dhatus are responsible for thJgrowth and development of body

and are dependent upon the food, exercise and sreep. The assiriilation of nutrients through rasa

dhatu till shukra #;;;bh" forf,uttu is called santarpana and opposite is called apatarpana

srr-rEr: ga errssr' -"Tan*' *'t"g*T fttg' "

t

#J- e Ht{+aftds""1*arBQnf r -!sr'zi' t e r e)

(2) Group or prop.rtiJ' u|tong, to kap; d;rh" is .similar to most of the dhatu' Group of

propertiesofpittaao,r,ui'u"ry-nruchsimilartoraktadhatu.Groupofpropertiesofvatadoshaisnot similar to any dhatu. High calor;]il il;k; and razy rre styie are responsible for the

increase in kapha, excess growth of dhatu and kleda vriddhi, where ui lo* calorie diet, excessive

and extensive awakefulness are responsible for the increase in vata guna and dhatu loss' This is

opposite to kapha guna leading to osteopenia and osteoporosis (asthitshaya and asthi saushirya)'

Over intakeof spicy food cause, in"r"urlll Oi-"-U**r.leading to sveda "tiadni

and various raktaj

vyadhi or vice versa. The treatment of utt .'rlaani uuu'ihu is langhan i'e' apatarpana' The

treatment of kshaya avastha is bruhana i.e. santarpana. Therefore the importance is given to

ashraya-ashraYi bhava.

AshrayabhavaisdescribedbyAshtangHridayforexplainingtherelationbetweendoshaand dushya. Ashraya is adhar o, ,rrppoJ whiie ashrayi is adheya or placefol

''oport'

In normal

healthy status equilibrium of doshas ,rruintair* the normalty of dhatus' Vriddha pitta resides in

rakta dhatu and after dosha dushya sammurchana causes the disease raktapitta. In the sfrne way

widdha kapha "urrr.r-ru*

vriddhi *d i;;;t;t of ruru vriddhi is similar to kapha vriddhi (A'H'

Su. 1 1/8), but in ttre-case of asthi and vayu there is exception' vriddha vayu has a tendency to

reside in asthi but does not increase asthi dhatu. Vriddha vayu decreases asthi dhatu. In vata

vriddhi brimhana chikitsa is indicate;;';' t"tti of milk and ghrita with tikta dravya in

asthidoshaja vikar. In Ch. Su. 2g p.u*"hu his been considered as medavikarujanya disease' The

treatment of dushya rakta and pittu aosr,a is interdependent. It has been explained that virechan

as foremost treatment for pitta and blood borne diiorders. Dosha and dushya are regulated by

brimhana and larrghan;;ikil;. rn t uprtu *d pitta vriddhi langhan is indicated which "1t:-Tlt ",1

associated dushya. In vata vriddhi and asthi kshaya brimhana treatment ls

indicated. (Dr. sangeeta Gehlot)

60

2.lL.Please explain the concept of doshotpatti and doshaposhana. (Ref: Cha. Su. 2814, Cha.chi' l5l9'18)

(vd. Aniket Gitaram Ghotankar)

Doshotpatti is learnt in context of:l. Prakrit dosha

', 2. Vaikruta doshaaerr tfu<rg,-Efren dralr<el: ]rr€dr t-qar"e I ?T5tr gt€?TT: e+wfuqrqr, gq]' fuagar'erffutn-qara' t a er$zun nq e1rg{iu1r: I dEr1-gsTEti fr-€-dt-dTi ft.,Tanrr, r qgoiT,a-oqra-afur zrffi q t* TifrFlE €rcr*sr: r (sr.zi. elr. er+)This is because these are originated by different ways.Origin of prakrit doshas: Kashyap has given references regarding existence of dosha in atma,which transits from one body after death, and enters another body to take rebirth. When this soulre-enters womb of next mother, shukra, shonita, akash and vayu accompany this soul inseedlings.

In form of shukra, saumyatva or kapha and in form of shonita, pitta can be taken totransmit through previous body to next body. Sankhya philosophy can make us understand this.Events of origination can be enumerated as follows:1. Since everything that exists on earth is composed of panchamahabhuta, spern and ovum arecomposed of panchamahabhuta. Their union cannot be possible without their getting split intooriginal components,2. These three sets of split panchamahabhuta come together to form fresh set ofpanchamahabhuta.3. Two out of five mahabhutas come together to produce one dosha (akash + vayu : vata; teja +ap: pitta, Ashtang Hriday and Kashyap; Prithvi + Ap: Kapha. )4. In such fashion all three doshas are originated.5. Doshas, which, descend directly from pancha mahabhuta, are prakrit doshas (prakritshariraikajanmanah). These doshas are not classified into five categories. All qver the body theyare in the form of one and same set having unique ratio. If prakrit kapha is predominant, it is insame ratio in every cell of every organ in every system.6. These prakrit doshas are responsible for seven types of prakriti. (Tatra prakrith saptavidhayahaprakrute hetubhutah).7. These prakrit doshas additionaly get titled as dhatu since they sustain and maintain living body(te shariradharanat dhatusaudnya).8. Ifprakrit doshas are affected, product ofconception is either naturally destroyed or it producesgenetically abnormal baby (mumursho svarupat chalanti). Since genetic diseases are difficult orimpossible to cure, living beings lodging genetic diseases are never comfortable.9. These prakrit doshas are responsible for prakriti of an individual. In coupling ofpanchamahabhuta, one or two, of three doshas become predominant. Rarely all three of thembecome predominant. This intensity (ulbanatva) originates in unicellular zygote. It is carriedthrough all cells of entire body because this unicellular zygote multiplies to give rise to all cellsof body after process of multiplication and differentiation. (sarveshu api cha dehe samnohiteshuprakriti ulbanatvena vyapdesha).10. This Fneans that prakrit doshas are main dictators of expression of prakriti. They retainconstant features. (yavat jivitametatswarupa ityartha).1 1. Not only this, these prakrit doshas are to vaikruta doshas; what a seed is, to a plant.12. lt is for this reason that they are called doshas (prakrit doshasaudnyakanam vaikrutanamvatadinam.bijabhuta). They are responsible to generate to vaikruta dosha. They control digestion

61

of food and by the way of digestion, by the way of genesis of dhatu, originate vaikruta doshas.After origin, vdikruta doshas merge in prakrit doshas. This new combination of prakrit andvaikruta doshas is entity doshas in our body.Origin of vaikruta dosha:A€-d.r{E ararfufDrh:g?rtq 3{rart-{q adlr:

"+a{dfr ' srqAg sr{ffi r t o-ranRsVas<uaTur{R * srgap'rfu gslrk a r (sr.zi. err. eu s)d g uaa str{-o.rdi zr+aroEa A a-€ar' r ({gqrsr)Vaikruta doshas are produced as waste products of food and are circulated through body of fetus.They merge with prakrit. They are mainly responsible for health of living body when theyremain in physiological limit. If accumulated in excess or if they decline, they disturb health.These vaikruta doshas are produced after janma of fetus. This verse does not express exact eventrelated to origin of vaikruta doshas. It is clear that vaikruta doshas are generated after janma. Itshould therefore be decided what is janma. One thought of institute considers janma fromconception. Other one considers janma when baby comes out of mother's uterus. Combiningboth views origination of vaikruta doshas can be considered at two phases. One phase isintrauterine phase and the other one is extrauterine phase. Word garbha indicates that hrst phaseof their genesis takes place in intrauterine life. Nidation or anchoring of products of conceptionto uterus of mother can be considered as janma. Maternal blood starts circulating through fetalbody immediately after anchoring. Since blood of mother provides all necessary nutrientsrequired for fetus, growth of fetus is principally dependent on maternal blood. It is for this reasonAyurveda gives so much importance to diet of mother during pregnancy.

Vaikruta doshas in intrauterine life are generated during assimilation of maternalnutrients. If her supplementation induces imbalance in vaikruta doshas of fetus duringintrauterine life, baby can acquire genetic diseases* q'-rarffia @ *a srga&'rfu grufu arIn second phase vaikruta doshas are originat.A utlr birth-of baby. Since there is no hint otherthan these verses for this origin, one has to go by logic. It is rational to think that vaikruta doshasstart working from event of maternal blood circulating through fetus body and are continued togenerate till end of life. After birth, baby starts taking its own nourishment. Vaikruta doshas getgenerated d*iqg digestion and assimilation of these ingested nutriments. Therefore vaikrutadoshas produced in this postnatal period are dependent on intake of baby (rasamala, raktamalapitta, annamala vata). This again is the reason for giving so much importance to looking afternew borne baby.

Prakrit doshas and vaikruta doshas always remain merged together and in this conjoinedfoqm are simply called sharir doshas. It is necessary to understand henceforth that whatever issaid about doshas is always said about merged, inseparable form of prakrit doshas with vaikrutadoshas. It must be kept in mind that an iridividual can control production of vaikruta doshas bycontrolling his diet and by shifting in to favorable environment. All these measures are advisedby different compendia by means of appropriate regime of season (ritucharya) and byappropriate regime of day (dinacharya).Poshana of dosha is through kittaA fua.eq gwrfu r

a-{r6ruq-g+rerd zzr: fu*ed q aeryssaf}rffif,} I

fu--€rE q<-d[dgffq qrafuae*ar.'r: ----- | (q. s* zer+)From prasad or digqstible portion of the food, rasa is generated and nourished whereas from kittaor non-digestible portion of the food category mala is generated and nourished. From thisnondigestible part, sveda or sweat; mutra or urine; purisha or feces and vata-pitta-kapha- doshaetc. are generated and nourished. This shows that putrefying part of food nourishes doshas andthat is why they are capble to vitiate. Qualities always descend down through genetic tree. Since

62

origin of doshas from putrefying portion of food is prone to vitiate, doshas are bound to becomenuisance to the living body after vitiation.


Doshotpatti.and doshaposhana, according to Charak Su. 2814, are due to digestion ofahar rasa and production of 1. prasad bhag (rasa) and,2. mala bhag (kitta). From prurua"Ufrug, ufiseven dhatus are produced where as from kiua bhag mutra, prliirh, sveda lmuta; uata, f,itta,kapha and dhatu malas are produced.

(Dr. B.N. Mishra)

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qi- g qardTr4Iq freoerEqmaFlTera: I

3{rerqrdr.r-.rTlorczr ft-aaqdi$} r r

qmrerei g qrkrcq eiqar+eq aRa-ar 1rrftfrFs-,d-{q arg: €TQ %a{T?r.r: I (q. fu' t sts,r o)

a-oqroft '1 suft A-rFr- d 6-6r a- of qEzlgffi^ =*stt 5rq-i o-ca d qra 6<u- t sdarur uE *,18 fr o'# ;g= ;-.n =-efu-6ff B ffi q€r''rd-{enq*F u.6-e Br g-{rfr

=rfu-*, -*ra .tta.* a:otn 6T E-Sor qr s&s.'r *ar B r

aeri ee-qri.+ Tc{: N qEfrcra' t

-;'-'$-fa ^.;*-t erfrrqaEfa' t t (q' E' r sr qoqr"ft) -

ET6r 3rrE,rg€{- 6qq--;n= -f}i + d]-a. fr nera as e srrar B * sl-ffi{-€{ zft

3-€fu ffi B ffi ftr<-$'qra-*errqro 6-d-4 B r gu{ srdala 3{r6l-u a ftrd. .5r s€-sor

+dr Blar1-argqa€;+ q

"-€-{€-d qEftera' t

;;t- --E*t*

acr: ftct{ fudef*rr-(a' E'- r srqo-qr"ft).Ei-q 3{rclr{rEr arfd{ + ft} fr; #*- a a"rc'I6r q@rerq fr s{rrTT B d

3{r,,run-{r gI* 2i1-; "ftffid1- .n= o* 6 orrar B ffi u-*qra-tenqro a:-ot 2l r

srfr araanrg *J;, -g#ttftod '*" ------.* -.e--\o-,=-, qwdfo-d q",f,'i -qef;s6a' t t- (a_. ft. r s/*oqroft A-'F-I)

;1o;1 q'r frq'r .t#.rr.rr* grur dar B t{fi Effi tF-6 zro-} B r

gfuaaer, oq5 fr-i ftaaer u-od ga' t

#tn-"** B:z1r{ 3{I6rs qftgeAq I I (g'^T& +orsz)@ q_E,}q-d.€f-d aeroi qftqr<-q. a'3{T6ls{fr-<-d€j} -g.rEI.'-6;

-"ft€eq ' 3{ftqr+d aeiqfr-eef, fta{ fud-oeils-ad}ara 3{16r{:

qp.iaae I q-€rsr g;,, "rffiu;r

frq-d* -;|-.,-, G,.{rn Grofa-c{'. ;1eA-r qftai6}ftreef: r r

e.aor&6r) .\ \*rr :ggrrTsgsdao-arBfusrgeerrqro.aN"or*qur*enBr(Prof. B. H. ShYamkuwar)

According to charak Samhita 2814, whatevel we ingest is digested and the formation of

prasadhkya bhaga and marakhya bhaga *iit be there. Dosha poshana will be.done with the help

;'f #*i'nii"- ":ra -"laposhan wiil be done by malakhya-btr-aga. Doshotpatti takes place during

64

sukshma pachan as

Kaphanala - rasaRaktamala - pittaAnnamala - vata

Of course, prakuta doshotpatti will be there at the time of birth. Vaikrut doshotpatti(annaprbhavaj dosha) will be in sukshma pachan and there will be poshana of all dosha, dhatuand mala.


Fertrro-q ac'rsrrererT &{Tr< Eft I (a. E. 1s/11 a-oqrFr)Concept of doshotpattiAnnamala vata - Poshak vata, rasamala kapha- poshak kaphaAsrajaha pittam - Poshak pitta-This is the concept of doshotpatti andeequri =r As{€rrci srgua o-ift r

This is dosha poshana.qerrxi Eiq gqfu E-e eta-g.n: ger€F I

@gwrfur. (Prof. Kalpana Sathe)

VATA DOSHA

2.13. Analysis of vatai) Is it guna or dravya?ii) Correlation between power, superpower and vata in the human body

(Dr. Mukesh Shukla)

Analysis of vata is given in all Ayurvedic compendia in context to the qualities andfunctions of dosha. Charak has given this analysis in various contexts.ael: effi a1J, fleu*qs+5el frq<' sr, r

frrq€-d-g+:f,4:afad:"irrcrrprft I I (.r. zI* t rse)Commentator of Charak Samhita has explained the intention of this verse. He says that it isprimary outline of attributes of vatadosha, which, if gets disturbed, becomes responsible fordisturbance of health. Along with the list of attributes, measures to prevent or to curedisturbances, if any, are added into verse. All thes'e attributes are clinically important. It ispractically difficult to decide as to which attribute can be called as principle attribute.Nevertheless movements could be principle attribute of this dosha. All other attributes aresubsidiary to this critical property.effii alrai qrst (a-a5urftr<a)aerageffi Erd-gutr aaEfut (4. z& rzr+)In this verse (daruna) property is added. Commentator as spells it as:€roqci eit'q.ldrq o-rfui o-ffift r (aourFr<-a)By this property, absorption of moisture is expected. This verse is in context to physiologicalaspect of activity of attributes. When diseases are generated due to malfunction of any attribute,physician should rccognize symptoms. This is the chief purpose of mentioning these properties

srrdad Taaqq I (a+-qrfrqa)

65

In this context, commentator adds in his commentary that these strong attributes are specifically

owned by dosha, which remain constant after coming in contact with other entities, including

other doshas. These properties are responsible for different diseases originated from this dosha'

Any dosha cannot uffo.a to disturb balance of these ptoperties with each other and with

properties of other dosha.

ard-{go@'tq'ft' a

All these attributes alre described above. This verse is in context to physical properties exhibited

in structur", p6yrloiogy and psychology of a person. Contribution of these attributes in

;;G.;;;-prir.rti is -considerecl in thls verse. This shows intrauterine influence of dosha

properties and helps in preventing measures' (Dr. Nandini Dhargalkar)

It is shaktirupa dravYa.(Dr. B.N, Mishra)

The word vata is first seen in Rigveda as 'vatikrit'. It directly refers to wind or moving

air. we breath day in and day out. The irrind outside is thought to be a supel power' It is often

referred to the power that moves the planets around the sun. The wind that enters the human

body transforms i'to life. so this bodiiy wind was known as vata and a causative factor for all

movements. Vata is described as a dravya with certain traits (ruksha, laghu, sita' khara' sukshma'

cala etc). The difference between u gunu or dravya is illusory. The dravya is home of gunas so

the gunas are not divisible from the dravya. The iescriptign o.f vata in the treatises suggests that

vata is a physical substance. It not seen bv the eye but ritt ry the skin. The bodily vata is taken as

the force that creates movement of everything inside'

The power und ,up"rpower are imaginary. Th. po*"t is something that human being possesses

to move. fulfill and think. The superpower is iomething that is beyond the control of human

being like violent upheavals in nature _etc.

Vata is embodied form of wind-' Rigveda too asserts

that the disease and decease are caused by wind, rrre and water. The mortal forms of these three

immortals fill the human body to caffy on functions'

Understanding power is primary to hamess the power' The pow'er thal is not harnessed is

usually referred to as supelpower. euantification of vata is pivotal in validating the ideas of vata

and power' @r. p.v. Ranganayakrrtu)

i) Vata is a guna and dravya: , -- - ^r^ r-^,.Vata is a power fril d.auya with guna because guna is always of a dravya tt ll -l1llYi

guna has no separate existence. It is dependent on dravya. However, there is a controversy ln

Ayurveda that during descliption of aniali pramana of dosha' dhatu and mala charak has not

given the exact anJunt of vata. But only on this balis-, its dravyatvs gsnnot be challenged'

Because Susfuut has described that the measurement of dosha, dhatu and mala cannot be given

accurately (Su.Su. 15144) since they are very dynamic. Amgng these dynamic constituents vata is

most dynlmic in nature. This ,-,'tuy 6..,u reason that Charak has not given its measurement'

In Astanga-i"*gr"f, st*.ir. o''' chapter, Vagabhat has mentioned that vata is produced in

koshtha with sound (ra JhubOa) from ahar. Thus Vagabhat has accepted vata as a dravya'

In the padma purana Bhumikhan da2 yakhanda chapter 66, shloka- 62-65, it is described

that vata measures one pala. Hence it may be considered as dravya.

(Ranjeet Rai Desai- 38/817)(ii) Power, super Power and vata'

66

In our body power is due to action of vata. So, vata can be said as power of the body'

Each and every tunction of the body depends on the tridosha and mana' out of these, vata is the

main factor which controls the activity of pitta, kapha as well as mana.

hs-trr q+dr d rtEl-€I:I (q. ttr. tztz)ftfti ri{ zn6: tial ffi flEI eIT-IEt: I

-; Jr **A"a-* uraft AEaqrr (en-R srzs)

"r+'gdd aqafg€rfdr erSftunqrr (a' fu' zerz)

From these'..f"r"nces, it is clear that ultimately vata is the power of the living body,

which il;;;;-indirectly performs all the functions. However, there are certain functions of

1i;1;; uoov, whictr can;i .b-"

explained on the basis of tridosha siddhanta or panchbhautik

siddhant because they are performed by a super power i.e. atma' This atma is anacli meaning it is

neither generated noi destroYed-. It only migrates from one body to other'

Sa n *eo er:arFr aEi <6ft qrdzn: (rftdr)

Dosha, dhatu and mala can be destroyed, but the atma cannot be destroyed by aly.,r"uooriJ.'io".

ît i, is the factor which uniie with the panchbha.tik vicar and creates the

characteristics of lit-e. They are --^^-^-- oi'iio'"razo g,d ffinoflr g'rn' r (g' en' r z r e)

These are characteristics of living" body which can be explained, only considering the

existence of atma i.e. super power. Whenlhis super power leaves the body. the body is knor'r' as

dead body. tt cu'rnoip",forro the functions of livingtody, although it has dosha, dhatu and mala'

These become nonfunctional in absence of the super power'

er&i R rfi dftsq egarlnzaiaaq t

Gapraeluanq dqd -ara-gah r r (a' €TT' t rt z)

Among the ?undamentai corrstituentslf.body., atma is given the ap'ex position'

gtrsrFl qzr".qrgftGe-lau qr ad: I \ \aa"r-Jg

"-sr gdd gQ: u"dz{

"r: ll ('fta"ft zr+z)

The concept oT punarjinma and moksha is also dependent on the existence super po\\€r

i.e. atma.''"' *'l'îh s we can say, that all the physical and mental furictions of the living bod1" is

performed, directly or indirectly by a pow.t i.". vata._However, the characteristics of life which

iannot be explained by tridos[u riaaitunt or panchbhautik siddhant are performed b-v a super

power i'e' atma' (prof. B. H. shyamkurvar)

For analysis of vata please refer to answer No'2'6'

(i) lt is a dravya having guna and karma'

iii) po*.. is bela like vyan bala: muscle power : panchadhachesta

(iii) Super po*", is dhairya and ability to fight agalnst any situation' Udan vata is capable of

doing prayatna, utilise urj1a1$produce muscular as well as lt1t1l TY?j:,,.,,.g;ffi,-H;#-F- €rrer{: r (a, ft. 15/14 aoqrnr)

Supe$ower - may be atma guna in vata (chetani';

Analysis of vata functions bY

1) Examination of the higher function'

2) Speech examination.3) Examination of sPecial senses'

4) Examination of cranial nerves'

5i Examination of sensory functions'

Ljnû*iuntion of motor functions, muscle tone, co-ordination, muscle power'

67

7) Examination of reflex functions.(Prof. Kalpana Sathe)

Vata is both guna and dravya because vata is sukshma, avyakta and controls all the

activities of the body. Due to raja quality it initiates all types of activities. In living body vatadi

doshas are sukshma and shaktipradhan bhava which is dravya and also shaktirupa because as per

Indian philosophy guna (shaktirupa) and guni (dravyarupa) cannot be differentiated in sukshma

and activated state.

ii. Vata is a power by which one can perform its own activities regularly.

iii. Superpower- vata is having powe{ and superpower both. It is called svayambhu (Su. Ni. 1/5)

and controller of this great systern.

Impulse for movement may be considered as vata and the strength (action potential) by

which this impulse is propagated may be considered as power. Nervous system may be

considered ut tnp.tpo*er because all the activities are controlled by **",H;1tl"#"*" Gehlot)

2.14. 1g1ow can we explain sancharana sthan and ashraya sthan of different types of vata

dosha like p.rana, apan? (A.H. su' 1219 & Hemadri tika) (vd. pranita p. Joshi)

Since vata dosha is a mover of all body entities and is responsible for all sorts of movements, its

chief location (ashrayasthan) along with its extended areas of action-field (sancharasthan) are

described in five categories. Table for this is provided at the end of five verses for five types ofvatadosha.

Sushrut Samhita, however is specific in offering diseases of five types of vatadosha' a

concept yet unexplored till his era.

Pranavayu: -$Erqfu;aso r d Sr{[R O-d q

rgToT: sri q*iar, r :rz, u'uaq;1 g66qaerop.f,gq r &+aer-EeleTrr{E-rE{nprana abides head. It takes care of chest, neck, intellectual faculties, and'emotional aspects. It

functions for expectoration, sneezing, belching, respiration and ingestion of food.

=qrci qrortq qeilr,@,t

Saaerdqr<rglqrE{rdrflR o-d qr (a. ft- zer+)Location oi pr** is head, chest, neck, tongue, mouth, and nose. It functions for expectoration,

sneezing, belching, respiration, and-ingestion of food.Ergd a-edar8 s+ qr"il ala aagq I

"n=d slq-e-d-d, el.'frqseoeici r

er"i, *a qeitr'iffiror s{ft grq€ "€rlaq

r (e-€tre6r)prana is that type of vayu, whicti sustains whole body and freely circulates in mouth. It functions

are ingestion'Li fooO and for survival of a living being. When vitiated it generates diseases like

hiccough, asthma etc.

That pianavayu is located in mouth indicates other site of body for this pranavayu, such as head,

chest, neck and nose.rr5r gTor: qefB srsft€Td, 6-aqs: gdCE-q-€F-q a*era*errstrr &caerE*iuns@'r(sr.zi. t1 20)Same functions as other compendia are prescribed by Ashtang-Samgraha.

Udanavayu:3<l6t-{€f $4: {eIT=f =ff8$: 6-d Cq A I

"tq-gft"; s-q-ciMR tn-C a tt (q. f. zetz)

68

qrui-drd$: zraft "raraq s{:T€fl-d, derrft 6-dm<tq +E trq t q+q-

@;a:TEFrt*: r (qoqrFr, qz f. zerz)Udana is located at umbilicus, chest, and neck. It functions for speech, sirength, energy etc.Commentator adds to this verse that even if same place is indicated for more than one type ofvata dosha e.g. prana and udana they do their own individual duties. He provides an example toclear this concept. He says that if vessels are kept one above other in one house, vessels share thesame space; yet function of each vessel is different.s-6rdi ara e-rqfg}fr qcr*crrlr:

r

*a anftraffitr&ilsfD+q+f,i r

se*u-gurardarq 6-Sfr q fuelqa:rr (9.F. trt+)Vatadosha, which leads upwards, is udanvayu. Commentator Dalhana points out that location ofudanvayu is left unmentioned in verse. He advises to grant all locations suggested by CharakSamhita.3tfr dr.sfr I zerrd g-d' srgemaB sn=[ aTTeg:EfarE r anffiftft snRer<rqsqort+rfftelqr' r (e-eoreo-r)Commentator speciltes that even if unsaid, other sites of this type should be considered.Similarly respiration should be added to functions even if it remains to be mentioned.S<fa ggl-g Sr-OrS€l(l't6-@i-r{T6l-d"|-ra-qT' t

@'ff'ra$€Jprffffieranp6-q, r (sr.zi. e1 20)Srotoprinan is added to above-mentioned functions in this verse. This is indicative of extensivecirculation to every system and all cells of the same.${:{e[ffi€-{pr{ig[ @r ,lr (sr.€. T* t zts,a)Samanavayu

"ffir€argrF ffR{ saf}rftm, r

rrrdser, zrar*sFaoaq-<, r r (q. E. 28)ffi q ffi+ adertl"e?ru-+E r (a;n-ca-eo-r)This type is nurturing agent for agni. It therefore is found in vicinity of agni. It functions insystems, which convey sweat, water, dosha. Commentator suggests that systems conveyingdosha should be taken as all systems as dosha is circulated through out the living body.s{EfrwFlrererqE: T{-flr+ aRar€irrd: r

"frs.d rrqfr awigq Eelsq frfrrafu E r

@T.nq €Ea a.rErdn (9.fr. r)

Sushrut Samhita agrees with proposal forwarded in Charak Samhita. Location of this type ofvayu is in stomach and intestines; in vicinity of agni. It digests food, separates absorbable and

unabsorbable portions of digested food. It vitiated, it is responsible for generating diseases liketumor, indigestion, diarrhea, etc.TtirflGr: sid-dffiq{€r' aeigerur: qzrcITere-+ra-a-gmrdqr€a-6 fffuqr$d-ffciq-drderrtq qr-r6r ftrla-a fueereffiB-q' r (er.zi. zL 20)Saman is in vicinity of agni. It induces and strengthens digestive fire, acts on systems conveyingdosha, excreta, semen and ovum, circulates through systems. In GI tract it holds food, digests it,separates it into absorbdble and nonabsorbable portion, and sends it further in lower part ofintestine. In this verse a different thought about this vayu is proposed. Its existence is extended tolast dhatu i.e. shukra, which indicates its function is not limited to GI tract and digestion of food.Nourishment taken to other body entities is also converted into assimilable form due to action ofthis vayu. Its command is expressed by Charak Samhita also. This verse clearly spells these

impressions in words.tr-ffr*sFa, erffqser' elt qtft zr-da' r

3{-t r5udlft q-dft ftrffi q[afr rr (sr.€. gtr 1 2)

69

This verse is none diff-erent than alorementioned verses.

"-{r-{g €r{i urft zrarraa-stRa, t (en. u.ti)

This verse is one more addition to functions of saman. So far only digestive and absorptive

aspect is considered. Here, conveyance of digested, absorbed product of food is conveyed to

heart. This function comes underiurisdiction of samana.

Vyanva.vu*d qrcfrft ud g arra: eflqarftrdsn{ r

arftqE+rs.nffi{b-o: €€T I I (4. E. zare)Since this type of vatadosha occupies entire body it is known as vyan. This is very fast. Various

motions of body. relaxations" contractions. eyelid reflexes etc., are due to this type of vatadosha.

q-€--Ttaas 4r* a2Pia6rfrucr: I

€irdrqtqura"T"arftr tiaw ffi r

€-€"q go.* nTn-{ qr€r€T:"tdtearr{ I I (9. F. 1 /'t 7 ,1 a)Vyan occupies entire living body. lt induces circulation of rasa. It is responsible for sweating,

various secretions, and five types of motions like relaxations. cotrtractions etc. If this vata type

gets vitiated, it becomes responsible for diseases related to any location of whole bgdy.izrEioe*str gs{ snRerd (-dt:, aa €ITffis-d geef, I Tiqdd n"'tq I rhenffi Eft qz+ruq-sfr%;qa-fuaaa-saaa*ftrffi riq ier: t sS ga-rfrqs{Ertr-s-"*qtl-Gr&r-=r-h' tiafB{: qtr'fu: d.rm €ft qrwra-qk r zrd?eanqffieJmqr (raaw)Commentator Dalhana adds to meanings of few words versed by Sushrut. He describes five

types of motions as relaxation, contraction, downward movement, and upward movement,

movement in any direction. Some other commentator spells this word as; motion, relaxation,

upward movement, opening of eyelid, closing of eyelid etc. His commentator explains Sushrut's

statement about diseases. He spells the meaning of word (sarvadehagan) as diseases affecting

entire body like fever, diarrhea, w'hich show manifestations in r.vhole !ody.@r* €R srqftera, q.e=T-6-d-{: Sqarft:, arft !ruil-E'r srrf+a 3r$q srde}q Gr&rs-;gr dawr s{@E<rrq-ar-d}aifrdtEa @', effi q Smqfrul<a' fta+wa srd€q fu€rq r{rl *fl EFiFISI: €TkiTdffi r (sr.=i. u1* 20)Compendium Ashtang-Samgraha adds more functions to vyan than previous references" In

addition to five types of motions, movements of eyelids he refers to yawning, enjoying flavor offood, penetrating all intra and inter cellular spaces, sweating, bleeding, deposition of semen in

vagina after coitus. He does not stop short of saying that separation of absorbable and not

absorbable pafi of digested food is in jurisdiction of vyan. Chronological nourishment ofdhatavah is included in specific functions of vyan'qrdil €R ftera' e€-+TM ardl'r.I: I

anqlersi-cffiirr' r

qrq: self: Anersatse qftrsEir' s€ftonqrr (er.€.2& 12/6,7)Vyan is located in heart. It circulates through entire body. It is great in speed. It is responsible for

almost all actions of body like motion, downward movements, upward movements, and close

eyelids, open eyelid etc.d6T'fer: effi' qrtn-s*efqr I --- arfr' "iF-fiqq t srlerorfl siarsq Sr€idqaq I

g-ofrq, sirrueT sr*aeaq r Erfrq, srqoil, frffid-d{ | S;frq.: 6$' fuerrc{, r snftu-a,ifar{ a+ur- srarlore-a-ft efr erdr{?luRtro' r

Commentator explains meaning of mahajava. Maha is great. Java is speed. Hence mahajava is

vatadosha type, which is ultra fast in action. He also adds menaing of adi or etc., in context to

this verse. He quotes that yawning, enjoying flavor of food, a few specific actions should be

considered in addition to examples offered by compendium text.

70

Apan vayugqdil dffiA q Ensqa d€rut geq I

3{cnErg€rTEr{ir{€T: ?JBF{xerqafb-q: I

{u-erfd-rrail ar (a. fr. 2a/1o)Lower abdominal organs are under influence of apan. It controls all reflexes related to theseorgans like testes, penis, anus, and groins. lt functions for menstrual flow, eiection of semen, andexpulsion of baby.

This is very thoughtful of Charak Samhita to consider excretory functions as mechanicalin mechanism. In spite of active re-absorption, formation of urine in lact as per modernphysiology is mechanical in large extent. Micturition and defecation ref'lexes are mechanical as

well. apan is controller of all excretions through pelvic organs. It functions for expulsion of fetusfrom uterus, for excretion of urine and feces, also for ejection of semen and for menstrual flow.q-cffir€rrdefrsqt-6T: 6'ra 6tft qrarsq

I

t+ffzsr' q-€Eq{E6-rrsTfi+fla€r' r

€€qa €Ea n:rnq €n"rq eft-rgqrsrqra r r (9. B. r )Sushrut Samhita concurs with abovementioned functions of this vayu. Due to vitiation. thisgenerates diseases related to bladder, anus and allied organs.srqra-€ stqra ftara' qfral@a-E

r

go-rtci€rcE-oqp?rrafGr+-aqb-tr' r r (sr.€. T1* t 2)All these concepts are stated in abovementioned verses.Summarizing table of ashrayasthan and sancharasthan

Sr.No. Name of vayu Chief location Extended areas of function1 Piana Head Chest, neck2. Udana Chest Nose, umbilicus, neckaJ. Vyan Hearl Entire body4. Samana Near digestive fire In GI tract5. Aoan Lower bodl Pelvis, bladder, penis, thighs


The sancharana sthan and ashraya sthan of different types of vata dosha can be explair-redon the basis of their prakrut karma (A'H' Su' 12-4-g)

@r. B.N. Mishra)

After a detailed study of the above reference i.e.conclude that the ashraya sthan can be correlatedparticular vata, where as sancharana sthanas areperception of that particular vata besides its place

A.H. Su. 1219 and various tikas, we canwith the principle site or site of origin ofthe sites of secondary action or sites ofof origin. It can be explained by following

example.Vyan vata: As per the different reference its ashraya sthan is hriday, however, its sancharanasthan is entire body. We know that the main function of vyan vata is rasa samvahan, which isperformed from its principle site i.e. hriday. However, vyan vata travels throughout the body forperforming different types of movement, which are also its function

We can correlate vyan vata, with the moving wave action potential responsible for rasa

samvan. This is generated automatically in SA node. It travels throughout the cardiacmusculature and is recorded from the peripheral parts i.e. chest and limb. Here ashraya sthan ofvyanvata is hriday whereas its sancharana sthan is whole body.

71

So, we can say that ashrya sthan is the principle site or site of origin of that vata, where as

sancharana sthan is the site of secondary action or site of its perception*(Prof. B. H. Shyamkuwar)

AshraYaqrur qefir' (brain)

sfl-r 3{: (thOrax)

qra 6etT heart)

efifiIcr s{ffiq

Karmaq\{"73{T6'g 3fadq3qffiaq€ks sratarq arrg('iAvurga-drai s-<-d-qEi

u-cricaq er$*rqqdaq

""Tanfger66-{sr

Sanchar3{: -Fud

arr+r arfb+ ara

zE-sd-6

dE. s{TaTerq S}U q@IeTq

(Greater curvature ofstomatch and dudeonum)

3TErI6r 3{rrr6t-.rT: g@-€gffq ffi snftr oftd *q 3-€'

(Rectum) ,mt €r[?ur{(Prof' KalPana Sathe)

Ashraya sthan is the main and controlling site of each dosha whereas the sancharana

sthan of these doshas are the extended area where other active functions are

performed. Ashraya sthan is the chief location of prana, udan, vyan, saman and apan vata is'head,

chest, heart, neaf agni and pelvic region respectively. The sancharana sthan of prana are

chesi and neck, of udan are ttor., umbilicus and neck, of vyan is entire body, of saman is GI

tract and of apan are pelvis, bladder, penis and thighs.praan vata regulates intellectual, sensory and motor, cardiovascular functions, spitting,

sneezing, respiration-and deglutition. Udan vata is located in heart. It circulates through entire

body ivith great velocity u"d is responsible for body movements like downward and upward

movements and eyelid movements. Saman vata is in vicinity of GIT. It receives food' helps in

digestion of food, divides it in to useful and waste parts and sends it for further propulsion.

pe'ivic region is main site of apan vata. Lower abdominal organs are under control of apan vata.

It is res=ponsible for reflexi activities like menstruation, ejection of sperm, defecation,

micturition and expulsion of fetus.(Dr. Sangeeta Gehlot)

2.15. Why is pakvashay considered as the main seat of vata while motor and sensory

functions are controlled by CNS? (RAV)

Answer is already given about the reason why pakvashaya is considered as main seat of

vata dosha.So far as motor and sensory functions of CNS are considered, modern physiology is

based on different principles and atcepts nervous system along with hormones to control all

r"r.ii";r of all syste*r. Ayrr,reda considers dosha, vata pitta and kapha to manage the functions

"i"fi ryr,.-s in lirring body. How can one correlate only vata dosha to CNS and demand the

main siie of vata to get related with brain?(Dr. Nandini Dhargalkar)

72

Most of the vatika disorders are cured by basti chikitsa, which is performed at pakvashay.

Therefore the main seat of vata is considered as pakvashay.(Dr. B.N. Mishra)

Pakvashaya as main seat of vata:Pakvashaya is considered as main seat of vata, while all the sensory and motor functions

are controlled by CNS. In this sentence the first part of the question i.e. pakvashaya is the mainseat of vata is true but the 2"d partthat all the sensory and motor function is controlled by CNS isnot absolutely true because there are many motor functions which are controlled at local ievel viaautomatic nervous system.

However, it is the fact that most of sensory or motor functions are performed b1' ucuronalmechanism. The basic physiology of nervous control of sensory or motor functions is due totraveling impulses of action potential from sensory organ to the centre and then frorn centre tomotor organ. We know well that these impulses are nothing but the waves of depolarization and

repolarization of membrane of nervous or excitable tissue. The polarizations of membrane is due

to unequal ionic concentration of Na *

and K* across the membrane.So, we can see that how these ions affect the whole sensory and motor function of the

body. Any disturbance in their concentration alters the whole nervous control of the body. Theseions are mainly absorbed fiorn the intestine i.e. pakvashaya.

if we alter the absorption of these ions from pakvashaya then whole sensory and motorfunctions will be disturbed so pakvashaya is the principle or original place for the factorsresponsible for controlling whole body. This is why pakvashaya is considered as main seat ofvata instead of considering CNS.

It is also evident that the main treatment of vatik disease is basti, which is given inpakvashaya for treating every type ofvatik disorder. This is also a reason to consider pakvashaya

as main seat vata.(Prof. B. H. Shyamkuwar)

Vata utpatti, vikruti and treatment beneficials are seen in pakvashaya. Pakvashayotpanna vata isposhak vata of other vata sthan. CNS function is governed by the prana vata at murdha sthan.

Spandan of prana is samanya vritti. The linkage between CNS and intestine, especially large

intestine, is through craniosacral ant flow. These parasympathetic sensory and motor functionsare the ANS reflexes. Defecation is voluntary as well as involuntary function. The function oflarge intestine is to absorb all nutrients and throw out the wastes. Disturbance in this activityshows many manifestations in emotional and physical symptoms. Irritable bowel syndrome is

one of the best examples. It is the pathomechanisms of functional disorders. Since various CNS

and gut-directed stressors stimulate the brain gut axis, processes modulating responsiveness to

stressors along the brain-gut axis and the immunological, endocrinological mechanisms,

disturbances at every level of neural control of the GI tract can affect modulation of GI rnotility,scretions, immune functions as well as preception and emotional responce to visceral events.

Brain gut axis in IBSe Genetics (genotype character doshaj prakriti)o Environment phenotype character doshaj prakriti (pratyatmaneyat prakriti)

aenft gi te)fuo zerrd Aeq I ekT:q ftffi ari z+-ffienrcrserffEr: I

srq qr* qrtrrRE-orzr aflGd af,.rra g+fl, I 3{5Iq.{t 2o/9 zlctr{d.


73

2-1 6. q{@ a qrd + o-C fr "aruf€frai 6df-"# E-qror, s€TE[, z{:F[Ta' g{tlTa, qra I gmsatar B z

6T qntd fu-en E r ard + qiq 8}-{

A tr6-s frfire aY< Erzr qe old

(Dr. Nidhi Khurana)

. Vata dosha is responsible for garbha akruti and dhatu vyuhakara functions in intra-uterine

life of f"t".. guri, on *hi.h vata -tlosha

bheda is executed is described above at par. Till

differentiation takes place and the organogenesis sets in, there is no question of thinking of bheda

ofvata dosha.(Dr. Nandini Dhargalkar)

arerf€d-ai 6-df (4.)phenotype (morphological) of garbha is due to vata. The phenotype could be of tiniest body cell

tottfruiof L"it. bodi. Vayaviya fetal components or physiology are sparsh, sparshendriya,

raukshya, cheshta, Otratuvyutran-(differentiation of different dhatus) and uchchhvas (respiration).

d-{qrmtq aratzg dft-Een=i "qaq I

acreraft ard-Eg qef* r r

Sqsn zrFaefr <rt-er€rtzr ar5-I: I

5ed ftr+4epdra ffi erelT crelT I I (g. QIT. +ts.e-se)Ir, t"r*, of modern embryology and developmental biology following functions are

attribuled to vaYu.

o Growth of body and formation of various channels (in collaboration with ushma)

. D"rr"lopment of entire axis involved in touch and its perception

o Roughness (this is required when cells move; if there is stickyness the cell movement will

be obstructed)r Cheshta (movement of cell, body i.e. antero-posterior and cranio-caudal folding of-th:

embryonic disk in the early stagl, movement of body, body parts, dhatus, their poshak

bhaga and waste Products). Dhatu vnrhan (differentiation of various cell types and development of various dhatus)

I Urt rttluur [entire physiological axis involved in respiration (Dalhan)]

In these developments all the five types-of vayu are.involved.

#,-. r*ih?i"-#'l'fii*"'i;'"i** -tg, tiqen sfrarm, er5t €r*qfr t (g' {*

W).ro-.* adaqr qe- 1,rrd-re od,; s-s-{dfrkqrertsdt "*T}:-g}ffi- sror€r --dJ ftnal1 e-tr-q;rgtqr"rt goTl, ry 6-irl; g@-{'rre-r;rr

a?Ta-lEt *q"*+q.nra €1T{ul"1, - 3{Err;r€I I tiqen qftarm €fr

"ffi.==n-#rlat; srd g G sdergrai s-*ie-arftffi-d 3n-$:; ^"y=t

ea'*qeqrE+rfterr*;, ?-z,q,-€Ei asi-rffi-e-a -1: qt{"i errdrrzr{rctai- "+Effi;*E ;+; a#, ffi, Errsi" qrft{qas rr (g. "e 1s/4/ 1 q{ s€.'r)

-'' : (Dr' SandhYa Patel)

Ovum, after fertili zation,is completely dependent on the environment of mother's uterus'

which is seat of apan vayu. So apan vayu withthe help of prana vayu is responsible for the

garbhakruti. (Dr. B.N. Mishra)

q-sfr. qso i "[r-{€rrd

a qr-a-tnaro-$-q 3{€g-rq fr- uruffi tFr BuFt-o a-rg

a} o-ar B aentu qrg A ftRre dd d q ffi cd t "=* ge+ etd e €#;*$,ffi--ffi;;F, tu=ft aft qrg frDrs a 6rd d a-fr oFfa tsr

74

afu-d drB-6 i;rr A 6a1 qts BRaq o-s zr-o-t B fu q5 ord 3{EnET arg a+r ercrqrg + Tr€fr-6_. 6rd a tl:Er-r *dr B r Ba ffid d-d + 3{rErz oi ga ft{;fu-qr '{T zr+-ar E r

1, ^"ro.d il-g^q E-+T'T silfu snR qarqr arqr E 6-dfu era org zrd er$cd fuflq 6d E-r srd, *ilFr gar d frerd ed sT'6rd g;a ffi.rg-+ a* *qanfua d er-o-ar B r _sra- qrg -61 6-r$eb ailFr gar a-S t I 3r.r: t -"rr+ferq a.n

s-€-+ srrBrd araf srrg;fr a} qffia a-S a-c+ B r

z) qe-en-d-oaraf q, gffi: oFfu 6-g} "inrq

ez-o]-qrS + o-sr B fu sq-$ffi zrErErao uraf EFT ETTUr o-t sS qrac Gror-tre rFr 6"rd 3Tsrqr qrg qr B t oF qs orafqqa erq * ararfu;fr Hrr 6] aft i zren-* B r

s) araf or errsor tit 3Tster qrg 61 o.rS B ab-dr errt''r * e+rer S zrrer *qtrr +ft3{TqeercF B r uraf or q}qq qra qrg ErtT

"iqrBa z-s{

"+ddd q-s Bafu 6.z-ar B r

- ^arq€ qg "zt-d-€irqi

--:- @efrEfrr (g. eTT. trzs)arafd db =fla drg d€rzr "i-rred

z-er qz ftefz>r sr.r: "if -* B{rg;ft'qra qrg.qs Befu Br+) *qrqi qrg ee_fue +5€i er gufqr (u. plr. +rrs)

E-<-6-{r --l €6ci eFr g?i E-a-qfrr-(g.- en. azr s)q"h a +€* ryr of gersF Eft qF a -*+ q-{ €<+{*r -'-q (qra qrq)q-g;fuir d-6r tr-ed ara+fu;fr 3irua eF-{ff B r

'Lra, gE+ i tr;h; r;Er .i ; FJ#aft tr-6rd e-6-a B fu erra org aft urar@ Eertgo B r

3rir: g{t 9tFrs 6ar 6-g r{6-} B fu ua+@ +-r EerFs'r ga ff erge* + 61-dq}a# Br(prof. B. H. Shyamkuwar)

None of these is alone responsible for making garbhakriti in fetal life. It is karma of samanyavata, which is carrying all indriyartha and dhatu to give it a body form (murti-sandhan) andmaking a figure of garbha like its parents (yoni). The vayu is mainly responsible for stimuiating(praspandan), to separate the tissues (viveka), to carry them to another place (purana), to placlthem in an organized fashion (dharana) and to carry forward the extra tissues to a waste(udvahana). The whole process of making garbhakriti is praspandan udvahana-purana-viveka-dharana etc' (pranodan saman vyan apan atma)

(prof. Karpana Sathe)

As such it is not mentioned in Ayurveda that which vayu is responsible for garbhakriti.Apan vayu may be responsible for this function because apan vayu is helpful in.expulsion offetus' menstruation' ejaculation (A'H' su' 1219)

(o". ,un*..ta GehroQ

2.l7.lHow do we understand the following in present context? Please clarify.af}reer **T' watr+d4q I r-(en. g.ei. sr+r -+z)

(Dr. Santosh N. Belavadi)2.18. How do we interpret the process of respiration given by SharangadhariIn the concept of respiration, according to Sharangadhar, the pranavata situated at nabhitraverses through the kantha. What is the anatomical area which should be considered asnabhi?

(Dr. Suchetha Kumari M.)This.verse indicates

e The entire physiology of breathing according to Ayurvedic priniplce.

75

o The movement of prana vayu between nabhi (through interior of heart, kantha) and

exterior and then back in reverse order is explained here. In otlrer words this is alternative

flow of air between exterior and interior (of the body)

o conducting zone hierarchy: nabhi )' hritkamalantar ) kantha ) exterior ) back to

interior (entrie body and jathargni) thorugh hriday

. Exchange of gur., between ambient air and interior (i.e. lung and ultimately blood) in

four phases

; Ventilation: exchange of gases between atmosphere and lungs

o Extemal respiration: exchange of gases between lungs and blood .

o Internal respiration: exchange of gases between different srotamsi and dhatus

o Cellular metabolism: involvement ofjathargni

o gazr+rft *ara,This phase probably indicates alveolar ventilation (the velocity of the gas molecules is much

greater thanthe disiance that they travel i.e. between terminal bronchioles to alveoli).

r For more detail please refer to "Intersctive Workshop between Stuclnets and Teachers of

Ayurveda (Praiuvahu srotas Disorders and their Management)", page N' 35- 39'

2007,RAV Publication. (Dr- SandhYa Patel)

Verse Sharangdhara-samhita is considered:

arfBrEq grorcr.r;l: zgqar €?s-4dT6"{ I

o6n1 otrtrtrqfft urg-fu5rarqara1t t

$-trI- affigi ga-{rqrfr' tara' t

mqffit dqqquzzraaqtGA-st-bt" zi*rndrgsaA rr Qn. u'ti' sr+t-+e)

pranavayu is located at umbilicus, touches inside of heart. From neck, it passes outside and gets

back within no time, through same route after assirnilating vishnupadamrutam or

ambarapiyusham (oxygen) in itself. This pranavayu maintains entire body and it nourishes

jatharagni. As long as prana abides' body lives'

This verse needs a lot of explanation. Since normal respiration is unavailable in

compendia, this verse became popular as description of respiration. Matching points of this verse

with modern respiration are learnt and actual concept lorwarded by commentators is read

thereafter.To learn how this verse matches with modern respiration:

Umbilicus is location of pranavayu in this verse. Same author in his compendium' while

describing five types of Vatadosha mentions location of pranavayu to be heart'

mrerg ;its]t dft"qre aen 6fr r

6'> T{-didae\ -tg' thq6r{'T: ll3TErTa: cqrc?l-ara*i qrffi 6$q a r

-r-€ft a-aft-rcq @ll (en. qci' stzt,za)Five types of vayu is obsJrved miving in body. i1t.it locations are; pelvic colon' intestinal

Iumen where digestive juice is secreted,-heart, neck and whole body' Names of these five types

are apan, Saman, prurru,"udun and vyan in respect to their locations sequentially'

Thismeansthatauthormeantaboutsomeothergas,thanon€outoffivetypesofvatadosha in this verse. Dictionary meaning of ambar is sky and piyusha is nectar or milk. Nectar

or milk is capble to sustain a person. Nectar coming from sky is virtual meaning of amharpiusha'

Hence amhaipiusha can logicutty U. interpreted as oxygen from environment'

76

Nabhi is umbilicus. In intrauterine life it is through this umbilicus that baby is attached by

a cord to placenta of mother and receives food as well as oxygen supply through matemal blood'

Ayurveda assumes that umbilicus is the one, where all vessels carrying different matters, origin'

Prana is one of these matters.Respiratory movements include thoracic as well as abdominal movements. Abdominal

movements are noticed through moving umbilicus. This could be another reason why umbilicus

is mentioned.Upward direction of exhalation from moving umbilicus towards neck (pharynx and nose)

was observed by Ayurveda scholars and described as pranavayu abiding umbilicus, touches

interior of heart and passing neck (pharynx or trachea) escapes out in environment. There it

attains fresh energy in form of amharpiusha, with which it returns back fast into body. After

bringing this amharpiusha inside the body it freshens whole body and keeps digestive

mechanism in fine condition.This is accepted traditionally that this verse describes expiration and inspiration.

However their commentators better interpret compendia. They comment facts read between

lines. They happen to include dictionary for colloquial language used in era of compendium. By

reading "orn-.nt*y

on Sharangdhara Samhita, it is realized that these verses are nearer to Yoga

concepts (respiration).A little different concept forwarded by commentators of Sharangdhara:

arf-arzer Eft orzqr{ ar+} frera: @ I

Commentator interprets umbilicus denotes entire body.-6"rq qfrtrETqffr srafq E5u-d€€_s..d-q ffi{ qrw efr arsrrfaf' r

passing neck it reaches head.urg fuEq?i o-gr-effira-e-gri $-gwa t

In"the interior of head, yogic chakra exists, named brahmarandhra. It contains necessary

secretions for life. This concept explains that this pranavayu from umbilicus through interior of

heart passes neck, enters this yogic center in head, assimilates life sustaining matter existing

there and comes back by tu*. putft. Yoga was routinely practiced that time.(Dr. Nandini Dhargalkar)

Nabhi may be interpreted as the center of RBC where hemoglobin (Hb%) stays. Prana

here the expiratory air or carbon dioxide is necessary for respiratory drive. Again it takes part in

many processes.

Hb + carbon dioxide - heart - lungs - trachea - outside. Vishnupadamruta means water

of the Ganga river, which is pure and holy. Here we can take pure oxygen. Because pure oxygen

is hazardous. So it carries amberpiyush, here it may be considered as atmospheric air where all

the gases are in a balanced mixture state' (Dr R N. Mishra)

arf)a{zet: gToIEJErat: "€Eqr =6@-dara"{ I

6-('6rq oBffitrroffr ur€i frqF-{r€aq rr

fi-tur arre-tfi-qi ga-{rqft }ara: I

dlvrq-d teraft deqq 'rrc{rEldqll (en.ei. 't rsrs't)al-gq + srsr qrurE-rg qz GT&r{ E--{a Br cil d-rg__lJfl-era E't 3{rET{

qrsr.rTq #aa e I g{{ lrc''. ea.'-a'ffqr fr fifir qrur-u-'= ^snz ao'6y uur otr

;; #;-"*t E-d fbra tsr aiar+-eaftar sfu 6rffiq-< d d "{eefgsri+ q6 zqe erar E t

.rcrci sr*gd sr"i se*gfrf,q' fs*"=rA) *a1qdr arsqeffi-il r (araro--eaftar 4.2s eft€,=ru-'r

AsSqrsTcrrg

ftdA B

77

q=q gs.cr: grfuft-gqf,rftro"raqi qrg eBFf'z+rrqft zr qrun"ffigd frelq'qcqrtrrft 3rqeqft{ft dravr*qra-Er6*ft orq liswr*srrrdr@T qfu, r (@1

arfBrEer lrrurrrcrEri i freqrRra arg -irftnd B r fuEr+ # srq stre+r*s -+t

qrsr sTf-€r6 "-6-e

B srefq €rg sr?Ied a-rg B ffi qruran-g 61 3rq1Ena srs d qranB r qrqdrg q-+6 der # qrar B r ffi ser dq cFr srF-d-qrqr€ e-a-ar B a*so.r+4 srq 3ifrtrr+s 3d@I *dr E d 6\q * um d qar qrar B @q, tfrutera) r

er$z # 3r1I€d zm ftr*sfr Er€rzr E-6'trrd A-6T gmeez +dr dqr d irnn B r

aaraffzen' grFr4i lrpn' qrqTanf}lqlrrrBran I

Mersrgdr ffi:tt (g.eTI. zrs)sle uearq 6.<eT sle qgre"+ d s*{ qr.rr B r gSFs-{ izn 6{r erSs #

aezr # ftera B 3rFr: 6d +-a zro-i B zft,Inferior vena cava is the anatomical area which should be considered as nabhi.

erurrgrT?rT un fu+rsfr fr eqrc{ €* drf}r a-o fuiqar sfu arf}{ * qras 66-4r wg}ffiBr

T€s-dr €E 6aETA"{ aT?Tc,T6r rF-dTc'r€r€e€r 6e-+ t 3{<{ T€TEItT d Aneq-A d3RI€a srumrg srr& B alz gqzfr ubl qr-r * 3r?I€€ qrg qrsc H6-cr qrft B r

gg-d * 6eu o] gg*o-c{-€er qarqr B I

EsftS"r zrgeei 6aei zeq srfrgaqr (9. eTT. +rzz)Etn€2fr fr mra-O-o s*{ srdEsidrq d fi-q s6 fb-Tfu m }, 3rer: qrg

ftha-q d 6l-€ erqier d-S *dr B r sc{ f}Tk a} 96-{ qrg 3{<T €rr crrd{ eRc'T-TT

* sn rrr zro-ft B r

"6us;t<1 eBtrFrrrfft A EruTn d 6rfd srq eii@ zFT srqa qrerroHoeieN +1 +e-fi-{ ?d?iT frar s*{ a{Rr6 Tqrd * zb-#r <cnEr d s*{ E-oaar +ft-d*dr E r qa qEa-affi tfutera B r

d-ar ar+ezfi-qFq ga-{Frrft }ara, * sr;a,eq:ta sTf}r}d B r s-o sm d s'r+derq sffis Ebr <rfl"r 40 * srf-ero d qrq alsr ea:aa?ilEg s-dfua fr wrar B slcqB:eer+r;r d qrar Er uearq qr6{ A sffiqa H + ftrg sra'?tr€TEr dar Br

qrFE * + 3frffitrd fuqr .'rrdr B s-S srrer$-qx 6.-da ts r d 3r<sEq€Zft d A fr qrft Br + sffiqd ftqlot*ft-a * ka-+z rer ?rET ErtT 6N

-"fiofqd @ * ur"rorgo-<rq er$s * z+aft +N tnr ffora srflrla B r

qrorcrg sffi * fuqr rrqr sjffiqa rercenT * z+rer fua+-e g€s ztnr * E"Er #6eq S or+r+M A F++-e-qi-{ aarerqff Er<rzr erirr€r er${ # qar qr-rr B s}Eq-++. +}q +1 qrq-drg qrq d qrft B r

"dfqera q6{radq * qrurqrg 6T GIEETF-a * sa-er ercm B-qr arqr B r argdt stFd zigerur En?-TT B sfu 6mq €rc qz 3ffii€fteerd +t B-qr aft a.o q?Frt znrsrFq qrqrc B d sjm *ar Brsruragrqi z*az+i €{q {f, d-6rc+deq r (ano)den qrsrda de d-ffii €e-ei

"-g+-drfr!-qeq €r.Frar: r (gga)

F€-$ gqe B ftn 6e-+ qrurdg rff * srur.rrg ei ardor o-{d T{:rttffi * are?rfi deftrr€r erftE d al-d +dr B r fr+a of a-acoqtf ffi da-roranrre-o +-q e* 3rq-dr+gs B r s{T-FIer, qrg, 31fu, aTcf,, gefr f EuETS fr srr6reftq a{Trr s{Fr€F B r +srrsreftq a{Te[ 6rrd{ * srsrcrrg 6} sr<-E frE-in B r 116r -16 qrg Ere"fr fr frT€rttffi * e+rer Fa-oz erSz d zrirr&T errgs* a-6 q*-rdr e I

gafu qrFrdr qrun: eiFrci arga-f,* I (q. {& z+r+)g$ gmrerq, r (a+r+q-6rer)den Tffir€rrE: Erour: r (anercft-<ra)

E{{frs ,r'rdFg-{6-d t areqa * re or gw 3TTEI{ €q€Tfr Eb} ffid fu-qrdr€rT B r qearq d6 qrurqrg tnlwrd qrob-qr 6-{+ eTfu 3ida 6"-dr- B r eTfu3dd 6.r+ 6a qb-qr + +{r;T d W-g- dre E s{rd srtraq rrffi t o.q #or*a srq 3fi-r:{r+s s*t 5ru-$wa d@s qf,A E, srafq srsrqrg 3{q e}* geffi zrry-m d rrrar t r gefr d sier fr zrrym # rrc qrnmrg srqraqrS @r*a er+sffis) * qffia d rrrr.n B, d sEr rtm d ar€qfl * EroTfr d qrar B s+E

78

a-6i a erd{ d6 frqr qrdr B r gE+ aw err*-ureru * d easaqB-ff or q"la fu-qrE A sngHo errar d ergz+rc E r

In this reference from Sharangadhar Samhita (Sha. Pu.Kha.5/51) the process ofrespiration is described in a nut cell. Sharangadhar has described all the process of respiration. Inmodern medical science the whole proc€ss of respiration is divided in the following steps.A) External respiration:

i) Ventilationiil Gaseous exchange at the alveolar level.iii) Carriage of Oz and CO2 by the blood.iv) Exchange of gases at the tissue level.

B) Internal respiration: Utilization of O2 and production of CO2 by the tissue., Here in this shloka all these steps are mentioned. First of all I will like to explain the first

doubt that in modem science, umbilicus has no significant role in breathing. However, inembryonic life, the fetal respiration is through umbilicus via umbilical vein and artery. Givingimportance to embryology of respiratory system, he has mentioned nabhistha pranapavan. Nowwe know that physiology of an organ depends on the embryology and anatomy of that organ.

The second doubt is that there is no mention of phusphphus in this shloka, which is themain organ of respiration. Its explanation is that he has mentioned a term hritkamalantar. Thisterrn should be used for both lungs as well as heart. We know that both these organs are equallyimportant for the process of respiration. This is why the disease of lungs leads ultirnately to heartdiseases and vice versa.

In the first three lines of this shloka, Sharangadhar has mentioned the process ofexpiration and inspiration.marqr<-{ftq$r-These worda mean drinking of amber piyusha which can be correlated with the exchange of Ozat the alveolar level.ga-{rqfr }ara,-These words can be correlated with the process of fast transport of Oz via blood, through all overthe body.

@These words denote'the internal respiration i.e. utilization of Oz for the production of energy.The energy generated in this process is used for the body anabolism as well as catabolism.d-f,{r-dil-d?rd-dq&These words sigrtify the importance of the respiration in improving function of agni. Since lifedepends on the metabolic activity of the body. All the metabolic activity depends on enzymesand these enzymes cannot be formed in absence of energy. The energy of the body absolutelydepends on respiration. This is how he has given the importance of the respiration for themetabolic activity of body.


When translated, the above verse gives the following meaning:Frana vayu situated at nabhi, after reaching the proximity of heart, comes out through the throatto consume a nectar-like substance called Visnupadamrita from the external atmosphere. Afterconsuming this nectar of atmosphere, it reenters the body and thereafter it nourishes all parts ofthe body including jiva and jatharagni.

Shamgadhara,the author who penned down this verse, belongs roughly to 13th centuryAD. In all textbooks authored prior to this book, the site of prana vayu has been described to bethe head. But, here, the same is said to be nabhi. In fact, the term nabhi, in Sanskrit, means a

79

center. So, this has to be understood to be a particular center in the head (may be the respiratory

center, for instance). Proximity of heart means the lungs in this context.

{fti ffd gh fterft' t

iti, ir' ,rr" ipinion of Sushrut and this means that the terms jiva anrd rakta are synonyrns' So,

when translated with this background, the above verse gives the following meaning: Because of

il;;i;ii;;;;r;"u vayu, sittrlted in the brain, a nectar-like substance is consumed through the

act of respiration. This substance in turn, nourishes the whole body, jiva (blood) and jatharagni'

It is clear from the above that this nectar-like substance must be oxygen' Nervous control of

respiration and transportation of oxygen through blood also can be inferred (Kishor

Paiwardhan, Human Physiology in Ayurveda' 2005) (Dr. Sangeeta Gehlot)

. Ozpresent in all blood vessels in specific concentration continuously supplied to.tfe

tissues (pusyanti cha nisham vayuhu). This is intemal respiration. COz produced in

metabolism reaches heart through inf.rior vein and is expelled out through respiratory

pathway; the lungs and the pharynx (kantha)'

o External respirai-ion is stimulated by pran vayu (vagus), which is supplied to the

nabhisthan iliupttrug*), which actuaily- begins the mechanism of external .respiration'

The gaseour .*itru"E" is explained in tiris shloka. The atmospheric air (vishnupadmruta)

with oxygen rich air (ambarpiyush) is inhaled. Patum vishnupadamrutam also indicates

the control of respiration through MO (hrit-kamal-mastishka)- As COz concentration

increases, it stimulates the inspir:ation forcefully (vegataha) to supply (prinan) oz-to the

whole body. This prana (O2) il animals goes with the shonit to produce digestive fire the

jatharanalam (enzymes). (prof. Kalpana sathe)

2.19. What could be the reason of atlotting the functions like mucous expulsion, sneezing

and belching to prana vayu when its gati is from outside to inside? when it gets vitiated its

fiaCtoma lJpposltey gati prodlces diseases like hiccough, asthma etc'r---- uraa;fary<Garzirarue o-d qrt (q'fr zaro)s,{:6s-@$' ekeq$Grrrfuaetq r

ea-aera-5ft4;orz+raraerq I I (sr'E' rL t,z r a-s)ererQT: €.;a S"+ frffir"dl"rTR-tFq Jlqlq

' (g' ft' t tt+)

-(Dr. Girdhar Thakre)

d5r qT'il{€fra-Efter-d, q5o-}gsa-i gd]GEe-6-qa1-dfrE"1-ff€l-|-zurffiE-cT erEg 3qa:rr{

ueaniqarz+ sr-fuenfrB-rr: t (sr'zi' zora);;..r*, €arc+}{q-€qdre+sa:q}eraqr (sr.q" ".0/6

q{ g€)

---- ---- II G{'"i' t otz);;

-i#;eraa{ r B,eqrsisa,q}era{ r (sr.zi. 1 s /2 q{ g€)

]ll';;;';;l __ e;@s-oqi (sr.€. r& 12/1 q{ 3r-sra-d)

First of all shvas function includes both inspiration as well as expiration. vagbhat has separately

mentioned both phases as prashvas and uchchhvas'

Now,pratilomagatimeansreversemovementarrdthatappliestoboththephasese.g.inspiratory dyspnea anJ expiratory dyspnea. Normal expiration is not pratiloma movement'

Pratiloma gati of vayu has tobe associated with kapha to cause.shvas and hikka'

s€zr os-€qq nfureorcflq -a-ift z+' t (a' fu' 'r t r t z)

mr"reo.r€-dffi *flift{ zrtndsha: I

80

fu6rq "€.fti_

qrg: qrl'ilser q{ig.r: t-

eortre*cqefi alta-r d eqrsi qpqerA '

(g. s. g r u s)(Dr. Sandhya patet)

This answer is given with following points:l. References indicating gati of pranavayu2. References indicating functions of pranavayu and their gati3. Final discussion with logical argument

1. References indicating gati of pranavayu: Gati of pranavayu has to be taken in context tofunction as two ways, the references are given below:For gati of pranavayu as from outside to inside:

"qrd-qTrrt-q qeifu,6,' (q.fr. zer+)

sr-dffr6ra.F-rrf g gTot: €fA q-6fft r (a. fu. r sro)-r5r s1v13 qsfB srEft€r.T' rddeaE, (sr.zi. z1 20)Hence the location of pranavayu is in head or murdha and sancharanasthan or extended areas offunction are from its chief location to nasika or nose; jivha or tongue; asya or mouth; kantha orneck; and it is responsible to bring the food down in k-oshtha. Therefore it can be concluded thatit acts from upward direction to downwards or from head side to chest in standing anatomicalposition of human body.For gati of pranavayu as from inside to outside:

"*o-aero.1arlarEer rnqqil.r: q;dq eBtrE"TfftCharak samhita, allotting the function of shthivana, kshavathu to prana adds to acceptance of thisgati from inside to outside; inspite of the chief location of pranavayu being murdha or head.For gati upwards as well as downwards:s-t-o'u-d6$ SE FAG{qfud€Jq r

ee-aer+qrcrt1M?r€-r u-T5r grqr3 qrfB srEfrera' odrsE, gdks-€E-qqeqr"iq"rrE{rtrq}enRB*q, r (sr.$. e1 2 o)Ergeil aesztqrS €{ sruil apa fugq r

zlsat gfqrq(qtr: qrgfrqrrqqciq+ ;

a-derryfferrs'r &+aeroegiorrc

grEreT: €o-a ga Fcrml'srtrrRorq :rrdrE | (g. B. t r t +)E-qe-+iqrftE-{gq-d€fui, Ad qeils,eianFror arft qTur":q T€rrdq r (qeur&rnr)For gati of pranavayu in entire bodyarfDrs€r lrl-srgzrar --- |

arf-u-s€r gfr croaffia' gft s{T6i}Tc.c'rr (en.u.ai. st+z-+e)gdk{6r{q qrturSparshanendriya is all over body and pranavayu functions as indriyadharana.2. References indicating functions of pranavayu and their gati:Shthivana - from inside to outsideKshavathu - from inside to outsideUdgara - from inside to outsideNishwasa - from outside to insideAnnapravesha - from outside to insideHriday-dhruk - since Hridayfunctions for rasasamvahana in entire body every directionChittadhruk - for similar reason enite body or every direction3. Final discussion with logical argumentTwo hypothetical explanations are offered here:

First is, one has to accept the gati of pranavayu in entire body, considering its vitality andfunctions. Prana is a special vayu type and is responsible for vital functions of living body.

81

Hence it bears tremendous physiological and pathological significance. It should be considered

as an exception and can be accepted as acting in all direction. Its gati should be taken as from all

directions to all directions as it is extremely powerful and vital.q,"rG";;ddarzr3, s€or&6'r) ,..7/S srra_)91qw+a, qronHa, qpnBr* dr-gftft anqqfef' I (g' €

Considering these referencei logical derivation ii to accept its action in entire body with

eoual oower.#t=t'+*+<*f"=i arg@r-Tr_fltzi era-HE Ben qrci g dq€q I

-.e*.og".11, sTfu zqra-E sr** ft*'ftfor r r (q. E. zerzzo)

tl-flr;i eradq Eft ead€qfr€l"i gufq t -

Ben qrci gfr s$a€in€n Btn @r*"i zeq Efr z.ie pq urcrfrer:Ardfi-q I

;*re zlgai+"na =6, fterft: ff.Iero..rl r (eor)This reference is significant about the direction of each type of vayu. A little deviation or

obstruction to pranavayu is not affordable to human to continue his life.31r5r: grurfl$fr ffiee1 gwfrrST{€I: tFs-$-€EeF R-Ee'red-lerq-41-jtft z+' t (4. E-' tzttt,te)qr"n-c-orra-orEa- *dift{ zr-cFd e+Fra: t

Pranavaha srotas mulasthan is hriday and mahasrotasa'

Second is, one has to accept unidirectional gati of pranavayu, from ouside of body to

inside or from upward direction to downward direction then obstruction to it is vital and

therefore praftais illotted fuction of overcoming the obstruction.(Dr. Nandini Dhargalkar)

srurdrg + €-@ 6-d 3{@rer}er e*s eorr* rsorE+ B r 3rrrs g{{ 6-d fr ftrSq

E'tdr B d d -*-# ; ft. 6;;, erog slu 3?n" 6-d 6-{* E ftils-s- qrsrqrg

+ ar*q +-C qroa oq fr *i E r-' "r-G' "i+-'-t- €g.- b' *ro spe-od gya + --r< d6q eiaror61 erryff ertr

s{{ "ifl -r "-.-- =1*# €q--S u;r z"rrq ."tr fu ftrs, q*er B -d-fr 6tdr 3 ' gft-+ref

;r"T ;n-{ dard-dd $ b"t+ qrsrdrg d e-srtrar * ffi B r

#rr="tq; - ,i=rftai *rrs"t ara erqrRftrsqryafr id, a-m-+fFr

ffi +e"fA-.n ltar a a5qq €daq €Bqerrs"rq qrsr: ft-ift I

;t .qfrqhsartai ziGroqr -firqE-$h t

el-rrn "=t'a-; gfu: uaei ttt 1Mrr (a S ttrzo)qR eE-rra6-qr # {d--u* en 3fa[ ".r€ Aftro-r.-o '-eF "+

3,-u.z'q rdaTT

aan fr eas-d -* + "i* A "-54

dffi lir"Idrg o1 eraq-$d. t ^tt* qs 6T

il A*=-tfr=$-**"{.-fraf'r +- e' g1-na s11i^sqorp-.trnqrsil ar1 a:-t+ tritrer

* * aienftrs# -*f# k B s-d-+ fuqra-o d-< afr3w fr Rera 'AA B I slorqrg

a 3nqrE-a Ea dd} 61 sq-gffi -tnqrsfr qg Ffq5iur qra-ar$ t qreqa * *ar B r

e*{ tg{r }sr aft iill-dr B d' .rea snR qrurq-fttqq-q drfb fr ffi b-qr or*i; *-

-+- * '

sh qeera; srq'rft + dpf A qEref qler o-eA B 5p fu-c

Sqa, 6rdg, 3qilE ffi ffi Br'd;-oj=si1g-H';qr{nqdr ^zta-a-r rr :\.€.tS 36"i-a **A B -+ ffi o-d T-Iarg- i. Aa B I

6q4,*;a'6=+qfrftqfu*>(m?ffitaffiero+)rs;rb-qr3frdqrqdrg # ;d;i; rIft qr€-d -dff B €#€) r ffi qrurdrg d g@.,-d urqd -" 5 Aa 3, a=-fr ftftF+ u--{e un o'r-"-d a61 ffi B r "-rE

frru_'

82

eqrzrrfr fu6rg d srqqrg-d qFr*a IE fu€-d ffi B (deffi#+-a s#€)r *gror, seo slE 3rd{E zffi + E€ + Arft e, fuelei Efu-e+r .ft srrqe.x-6-drzsft Bt


*aqerq"{t.€rteaTT{r6lpp od q , (q. E. zera)s{:rno-eri@r6o-aemqrcrzFeflzrr@crler€d u Gr.g. + t zr+-s)ererer: €-* g* Fffir@;tq-' (g. F. rr.t+)s<rdil ara u-ti1t'q}ft qq-+crnr:

' (€. F. r /t +)Mucous expulsion - shthivanSneezing - kshavathyuBelching - udgar

Normally the function of prana vata is to swallow food (ahar), inhale air (shvas) and tostimulate peristalsis of esophagus (sarana). In this process when saliva, nasal mucosa andesophagal movements are produce in excess due to obstruction in the passage; then the oppositegati (movement) of vata dosha is reflexly (vega) produced. The pratiloma (opposite) gati is forthe protection of the system (pranvaha srotaia).- If it happens persistently, itre diseases likehiccough, asthama etc. are seen.err4dreil: arftEelsrq E+ +rn, wg<arotra r q*o

(prof. Kalpana sathe)

2:20. How would we explain varna karma of udan vayu (A.H. Su. 1215 and A.S. Su. 20)?Udan vayu sancharana sthan is urah sthan, so how can we explain generalized varnakarma of udan?


. Seat of udan vayu is chest. This travels through nasa, nabhi and gala (throat).The mainfunctions of udan vayu are initiation of speech, enthusiasm, nourishment and luster in the skinstrength and boosting of memory. Due to production of urja (nourishment), the luster willautomatically be achieved.

(Dr. B.N. Mishra)

erSE -ft qqrqa-er b-rrrs* d *qrAs ffi cbT uurd =-.-r-. u-rg

s<rd qrg tnr 3qd-s-d erg g-er m-d B r

Ttstrgq dfu-d sier 3id-6r *dr B s-S erSt *o-Ear B r

sngHo errsr fr erss 6r q"f Ttrerrg + sq-{ ftefz ugar B t-Err o-ar B r

sm eft -fu€ft _fr ersE orar-*ar qs qr.n' B r srrgd< TiFfl- # aft erftE olTcrirerrg t sqr fraf{ tgar B tE+r oar B r

Nq"fTcFi o"fq-E+l.i aiT{gfu ffi q-s (g. q 1 s/s)

qrqqrg Er{r sfffida erfts5'd fuqr qrar E s*l =era-+rg Ertr o.r*d srzr

sfrAr{€s er$E * qrsE 6or qrar B r ffi r*r d srgfu o-r ffiro-s'r fu-qr qrarB I sert S€-.'€i-d tn-C urqa s.q * a gqr * 6-r+d srq- 3ffidr{rts aftila qem ergrfr S

"{fb-d # a-oren B ffi erSs -* Md srrar B r gE{ qrrrg scra org *

d!-d s-S er$s fr *dr a I

sEIoI 4rg tnT "{a?q

?€IIET st:ze5ra1 } Afu-q serrT d!-d zn-d T{rt erSs *sqs Fcrar B dftF ?ffi 6r

"ia-{sr rrrt er$r fr *dr B s*s rffi +t srgfu 6<+sfu groz{ Erer sET6r drg t 3qertla 6-d A qrcs SEft qrft B r

83

(Prof. B. H, Shyamkuwar)

Varna - color of skinThe sthan of udan vayu is nabhi, urah and kantha. It helps in expulsion of impure air out

of the tissue and urah sthan with the purification of circulating blood .The skin gets nourished

well showing the healthy complexion. With the saturation of impure blood as in CO toxicity the

color of skiq nails become bluish. This is an example of suffocation; the impaired function of

udanvayuatrrrahasthananditsgeneralizedeffectonskin.(Prof' KalPana Sathe)

In the context of udan va).u, the term varna should not be isolated from smriti. ^It

is in

fact, the varnasmriti and not varna and smriti. Varnasmriti refers to the process of recall

(r€calling the vocabulary that is required to frame a meaningful sentence during vak pravritti).

Vama means vocabulary. Even prayatna and urja are to be read in association with vak pravritti

in this context because the major function of udan vayu. is to produce speech. (Kishor

Patwardha n, Human Physiolo gt in Ay urveda' 2005).(Dr' Sangeeta Gehlot)

2.21;Howcan we explain that varna and smriti come under the control of udan vata, which

is situated in uras?(RAV)

=era sqft+ srdft€ra, I (sr.d. z1* 20)s{ror{q qerTaq srrerrd l (srowea)S€rd-€r 5{: sriRafizerraqr @)Different opinion is offered by Sharangdhara'

- ';t*,

EqaT{, d*.} g}'; (en. v'ei' sr+t)All these verses inaiJate that udanavayu abides thoracic area. Since its field of function extends

to nose it acts from thoracic area to nasal area.

Vama color of body is reflected on entire body'ati{d ad-rltil o.gfre-tq' r

q"f{d g;d er:M r

Ereb-+Irg efr serE+rsrffir ..... srqa}q Fq ..... 3n-dtr (a. E. artoz)H.." i, location of uian vay.u along with pranavayu. Heart is responsible for circulation of rasa

rakta. Skin is provided with nourishment due to this circulation. Luster of skin is dependent on

function of udan vayu. Smruti Memory is special function. This function is related to mind-

u{q+-rcc-ai arei zqft t

dsr+r:<I fueaei r

ffit'-"'Jd;d;, tu+i a eFt{Eaqr (a- r& sora)Location of udan vayu is heart. Llocation of mind is heart. Memory is connected with functions

of mind. Udan vayu therefore is responsible for memory' (Dr. Nandini Dhargalkar)

Smriti or memory power potentiates if one thing is repeatedly told. Udan vayu produces

speech lvakpravriti;. fherefore smriti comes under the function of udan vayu. Again there may

be some nervous connection from urah pradesh to the higher memory centqrs (Dr. B.N. Mishra)

5{: T€lrarqf€Tcr€l, ars+rarf]raieaiq r

' rr (e{'g' E* t zts'a)

84

3rga{-d-6@ arci rrye, qelganruv sr+{q q?olq,srgelarerf z+ qfrq' rrye I - €: erT.l/e7)

{+r$'r erH' +1 garafrrrFd 6-{ +dr gS t-{ft o-oh E r s<rd qrg qaqafr sSqTs-{e dr$ org E-r t-{ft EFr qrft +1 q-gfu I crrer rra{r rrxrcq *dr E F{ft *sqTer +i s.drn o-jr B r sdlEr drg d<t"T qr"ft 6t q-gfu + T{Ter 3.n s-d-siftrqge qft effu + t9'Er # €fl, sJft,- {qft E-ii a.m€rff e1 3s-deeftE?TT TAff B,ffi #E, qr"ft + #d + qr*r srflfrf,q rrTarg€fi (it-s-d 6i+iE{) fr E s*{ dar*Een uti gk €"<f,dr &ffd trl ErsiTsr

"-se E r ftqqq-asr cFT ord uwr*rg^fr*6 B slE ;gTa'r "iTq

oz* or 6-rd aa * *dr B q-{-g + "ifud ara d 3Ftrdgaq qft't;.q d s-.F-d o-{e o.l €Erd sETEr cr"?rT B adfu 34F, qo-tqrft b-qr fr*{ 6-tir qsar B r gc{ftTu

"{ftrd EnTor tFT g-cr: rftgrq eB + frg s*z NRra ara6] T{ft o.ft qraJft H + ftu sEra arg-o"rffi sstn } |-3€-iF

c-6a*- -Fr 3{:[e]cl s]z ara €eft d g* aq fr sgar B I sEl.J arg otsffi A + gq ara ftaq d ascn fu{dr B ffi gEf-gT-, -*qft, =rrd 5l-46Igeffio tnr€r<r- :l-qra qrg .* gqE fuqq srw o-si A ffi ff' ta} fuaar B r


Varna- as explained in answer No. 2.20Smriti - memorySmriti is sanskar-janya gyan. After the artha grahan by prana vayu the information is stored in

the brain (mastishka). This stored information is protected by srotoprinan of udan vayu. It also

maintains intelligence (dhi), mental endurance (dhriti) by supplying stored knowledge to the

mind (manobodhan)..r{ftR-S=d{ef fuqEx-Filaa r (a. fr. ert)Aieal (yathartha) knowledge of subject (vishaya) is called smriti.zrdalraaa:mcqq r (q. eIT. 1 /4o)A clear understanding of principles of universe (trikalik gyan)

zqft' srfrft-qruetfu' I (er,€. T1* 5/s7 3rsnrdcrT)

Retention and remembering the past experience and describing them

atma guna (dhi, dhriti)in present are also due to


Speech production is the main function of udan vayu. Due to initiation of udan vayu in

the body, up*aid movements of diaphragm and contraction of thoracic and abdominal muscles

takes piace. The air present in the lungs by moving upward causes vibration in vocal cords oflarynx and sound is produced. But in production of different vowels and words along with larynx

some important structure also participate i.e. brain, palate, root of tongue, tongue, teeth, mouth,

lips, nosi and thoracic region. Speech production is under control of two branches of vagus

,rr*r viz inferior laryngeal and superior laryngeal nerves. Broca's area in the cerebral cortex is

essential for initiation oi ,pe""h. Ua* vayu is fretpful in recall of vocabulary to understand the

proper meaning of speech. Memory is a recall of past experiences.(Dr. Sangeeta Gehlot)

Z.2?.What is the meaning of srotoprinan in case of udan vayu karya? (Ref: A.S. Su. 20)(Vd, Vaishali Veer)

Srotoprinana means prinana of srotamsi. Rasadhatu mulasthan is hriday. Udana avasthiti

sthan is *u. Ruru-ramvahana is from hriday so all srotasprinana is possible to be under control

of udan. More details are described above(Pr. Nandini Dhargalkar)

85

Udanvayuproducesbala,andvama,whichinturncausessrotoprinanam.(Dr. B.N. Mishra)

udan vayu karma is to nourish dhi, dhriti sthan with srotoprinan by rasa (tarpan). Secondly

the integrati r" tru-ifr*j iunction of t.t"o"t system is done by sensory and motor channels'

The channelled sonsory input (pran karma) into proper motor regions of the brain causes the

desired responses (udan karma). Second -"rr"rrg". system in ihe post synaptic neurons is

required for the pro"o, or memory and to activate other motor functions like speaking' singing

etc. Opening of rp""in" ior, .huoolls through the post synaptic cell rnembrane is done by the G

;;"il,;yiic AMp or GMp to protect th. Jompot'"nts of limbic networkd#:i$ll3u sutr,"l

Themainsitesofvata,pittaandkaphaarebasedonorigin.Theab^normalityofthesedoshas starts from ,h;;i

"r. As'it is described in sanchay avastha, the sites of sanchay of doshas

are their own sites. After sanchay, prakop and prasar take place' Doshas in prasar avastha

rernains in moving stage. They cause disease in the placgs wheie they get space (Su' Su' 24119)'

It clarifies that for ih"-"urrrution of disease vitiatiorr of doshas is not necessafy at the same site'

Vata dosha remains activated due to prakop. In the same way vata dosha gets vitiated in its own

site and reaches all over the body but does not cause any symptoms related to pakvashya because

no khavaiguny" i, ;;;.'ilil;rd;iu rruy,, causes uatruiosrra due to *ffi:ruHr?*rffi"n"n

2.23. It is quoted in Charak Samhitaer}+ ee{er{ff frMEra-o-don t

ffi #Hd + frfewa urqtrr (q' fr' t szso)

vyan,chiefamongstfivefypesvatadosha,circulailsrasadhatu'Thisrasaiscirculatedinentire body at thE same time and incessantty (without taking rest). Does this reference

indicate blood circulation 1Dr. Girdhar Thakre)

Inthesamereference,followingc-ommentaryisgivenbyChakrapnidattan-s_'m eng,, pfr'ffi_iifr ;G;-a--; a;-"EfE"dla*ft --qroTt ua"i ''Eft;commentator wants to impress that ; pnivri.i*.rl*ld not take only Rasa into consideration

while reading this uers". titooa *a uri oiher fluids should be considered while reading about

circulation of rasa. commentator further describes the meanings of different words in the verse'

These are mentioned while reading meaning of verse. Thev are as follows:

fr41q, 3trd"i qr€?t u,-d e*zr *'ffii$fr"ffi ' #--t+". ^g"*Rft p.'-uuni' {rd-d

€fr €dtuq #'frffii -"^"*J, #*a* t'6enai ft66iq*' T{aft zrftnraqt

Entity, which executes function or p,rrt irg and pumping in appropriate manner' is known as

vikshepochitakarma. This is n nction oi.,oi*. this circulation ii accomplished in entire body,

;ilJiil""usly flown ceaselessly, all the time all the way' (Dr. Nandini Dhargalkar)

"-g-5*8If$:,ffi-dr{-€-ffftq-{fr-E-aqrgE-aa'a4efersrffiG-drortT6"telaft r @. H' 15236 qs qoqrFr)

so obviously this reference denotes blood circulation (Dr. Sandhya patel)

86

Yes, the circulation of blood along with plasma and lymph (rasa dhatu) is carried out byvyan vayu to entire body at a time ceaselessly without taking rest.

(Dr. B.N. Mishra)

t-e-ftft Tei etrerrgoara,a-oqroft E-.Ft-)

erse fr d-d s-dr$ €rrg+ zgr, ?cffi s+{ s€6 ffi q+-qa i srr6r{€{ m-er B r

fa ofErsrffi s-en'ri q-6ui er_dfr I (q. fu. r szs o

q-e6 dq Ei -ffi,- dw.ET 3fu rnsrcrrg znBu r sezr Trg iiTc,T q-Eqrdr B,Ts{elrg +sur q-dqldr B 3fu

"-cffi qrurdrg €qrdr B r * dldT -E6 z+rai nra-o-s

qqrFd *A B r dq,rr q-€ffi + E rd tff a-Faq-ffi .ffi B r

"{dsr a+qerrgai qEgFd{E aodqr (a. f.r szas)

This is circualtion: Movement in a regular or circular course.s+aft errgsil d * {q-d €rrg # + .Fr*sr aerr s+aft €rrgsfr +} tilwoicr q-ggr}

zrr rnrirr E -{e + EFrsq gS z-seia-aa ara Eqr B r (zia-ga, -- tr{qq)According to modern science blood consists of 52o/o to 620/o plasma and 38o/o to 48Yo

blood cell (RBCs, WBCs, platelets). Mostly plasma contains water, protein, hormone, lipid etc.so we can say that plasma means udak and rasa dhatu ahd blood cells means raktadhatu._ a$dera d sb-qr fr Tftr€rrg; €rs €cr qer # a sngFo ernry frgd os zrqfiera zF-64 E I qra drg urffR er8-r # zstu E eTts Jg;;ia-Fa 6??rT

B r q eezrn qr+ cz+sffisa' r (g. fr. t r t t ,t a)eftff€r erS{ fr

""i?ia-66r r*rcr6 Tff t qa 6a+ s*c

"T{qrfrffi e-flH *

&dr B I €{EI silre ddtq * rErt-m Ei ztlqrffi'Eafrdt fr +-6-dr :B i 6-o "t'"J-Err ErGrttrcerT fr ui€Rra s*{ ftro-{ftd dar sgar B r

urua"dq ftro-s+ft iqaeq ffi r (g. err. +riz1?tTrre!-r: €Tq erotffid-a

"i6'tq fu6-r{{ Gb?rrT T6-n B s*s tfi a 6-{a rT{q-q ei qrfi Bre e

=q"tftff eratrreil fr fterft-Eenq-oe €ffia) -n'r g"T **"1g * errdr Bd cercio;ero + frs er6r€r-F B r era-org freffira 6-d-frfrq' 3fdd rrr€-i o-d :r-eq frNfM *d qr+a r (aovrFr +6r)srerfE TE{ d gfd rrrrT, 6aiz+}eft Eff "i6-tq eTfu, #"tF-ff eraFr$ftt frerfte<rrtro-ar -rerr qpf fr ffi qerrg + ar{*q urr a A-4r + ftq-*et'(o-rtB+ro 1{r*6-d) 6-{A z-s{qfrarflItr E-srq-{ oq * +dr B sfu gd rrqs qr+qrg6'r qelqr 3iYE 3Tq-eler E@-dr *rn B r

srt er$c fr s+rrrsara'r Ersr +qq E6-€il?T q-da-dr E r 6e-+ S <errr slE qraarrar t ft}w E@-€nq z-m d qrd{ #ot B r e+ * q-5iffi fr, aarerryff t.E-€ 3rar eTTaIr qeTr*n3il fr slg srtr * srEiw *Rrors* #

"-{r{ffi aar qrar B3*{ +1s 61 +.q'r ft-d ErTrrr B r grrqq tr*q qs qrg 6? Er€hdr B fuT

sfb-6l" *q erm erSs e) sfu era-arg E+lt erfts fr qgar E I =rra-qrg rg+ d sqr,;ft* aen a€q fr elq-dr B r sErzi*aq q-dF-{"r fr srrqy } 1

e+ erqrFfsraztaraeq srgdrfrelq"rrgerrqds ersiaqerc,-effi {g$m,

q-a-riara-o-ffiarefuryr$<i eftr (g. z1 14/'t6 s€'r86r)erqqfuararor * er< d a"A r{rqe qrfr ? r s{ftfiiltr qfraraur * 3{Fa d Gorar efta{ifr 3'rrE zdt s*{ t-lrqFara'r +dr B s}z ua+iaraaq qRaj-ff'r * d-ir a=f a+s-drFd Aqt B 1aq1 ff+ - 6t s*s z-s+qPdrq'r a}dr B r g*+ qcFrt s{HzlaraeE

"-*l-+ie-Fd +1 q-a-+H

-eqfde1a, er< erar,oTqq zeziqsa 61 effi-q5 w$dera sTtrq-a*ara-,eq

"-s-{i-f,6q +} Ra-d o-a ;r+-} B r

srqsi ** ftftrq* ar.Tc"TGr r+r efiil€r er"$-s *, efirr&T srqqd fr .qfralfta*dr B r ss{qFdr-aq .n.r q-€iltrd *q-T qFlieTT, qTgrarg q-dqrdr B shs errflrr6-q-qa-d +1 6N A +6-{ e}eqxeorr+rfr e<ri qrsg *6-dr:Er-6R z-g+, fr:srfr, rrar g.rEr zrda, I

Rrrrflr, €<-{i qrfr, daTrr @ergffir: Rrsr' r (*m+ifrlar)

87

a}-d-*iG-dr fr o-arsrrar Er gE+ ?rg5i qs ereS&era

dr* €R fte-dq I

qt"affi a-arwqj rt (sr.€.

Ashraya s.than of vYan vaYu is


z1r zu o)t riiuy and its sanchar is all over the body. Vyan vayu is spread

everywhere.zraf g qr(a €ITa: I

Rasa dhatuvaha srotomula is hriday and rasavahini. The function of rasa dhatu is prinan and

poshana to each and every organ.The svarup of rasa is drava dhatu, which can easily be

iirculated by the vikshepana karma of vyan. Rasa paribhramana is in circular manner.qnqfu{g ae-aq t

, - AJcordingio modern science blood is circulated in same way as that of rasa in Ayurveda.

Compostion of blood is blood cells and plasma. Cells are the solid part and are red in color. They

are ernbedded in plasma, which is slightly yellowish in color, which resembles rasadhatu. This

liquid part is circulated becau'se of its {ow i.e. sara guna.

+r *n*tn-*-ru d-.nuTi aJ-doi a{aft- | (g. eTT. z t r a)This flow is due to. force generated at heart (SA node). The blood is ejected with the same

pressure and'propogated ttrrough vessels all over the body at the same time' This is-exactly

,l*it* to the vikshepana karma of vyan described by Charak in Chikitsasthan fifteenth adhyaya.(Prof' KalPana Sathe)

Vyan vayu circulates rasadhatu in entire body at a time ceaselessly without taking rest.

chakrapani (on b. Chi. 15/36) has explained that the term rasa is used for all circulating fluids in

the body inciuding blood. Vijayarakshita (on Mdhavanidan 3314) used the term rakta rasa. The

circulation of blood from heart to all body parts is the function of vyan vayu. Rasa and rakta

reside in heart. Vyan vayu has vikshepana function. Blood vessels (sira and dhamni) arise from

it. tt"urt. Sira cany Utooa to all parts, provide nutrition and return to heart through blood vessel

in a closed circuii (Bhela Samhita SutrastharV2). Pumping activity of heart persists throughout

the life due to: vyan vayu. The role of nervous system is important in blood circulation'

Sympathetic stimulation produces peripheral vasoconstriction, increases peripheral resistance

and increase cardiac output while -parasympathetic

stimulation decreases cardiac output and

blood pressure. In Nadi Gyutr it has ilso been mentioned that the heart keeps on contracting and

relaxing continuously and repeatedly which signifies the autorhythmicity of heart.(Dr' Sangeeta Gehlot)

2.24.q.€ qra s aefl'r fr mred en-€€rrn err qsftT Fraar Br

q*eiqr tg.Tt rsrt+) \^\ \E*A g|-€| eft e m frF"it siirr frelq fr qR ora qB-ffirB q q-6i EE_erdr _{.q-€am e r- q{-s aq-r qs Flq-d{ 3{q-d:r ftr€id era o-g tii fue}q sid:r fr gk *a q-s

aft arg *"n "n+e qrd drg 61 o*d sE+ zfasq B z

(Dr' Nidhi Khurana)

In this referene, Dalhana, commentator of Sushrut Samhita explains the meaning of karshya as

mamsakshaya.ored aizrerq' r @-eur)

B +t 6r+ t se{ ilt erSE fr iarar B s*l ga' F -* q* 6ea fr+ 6rei srrfftra ilg t-gdT B ffi 6dr zD-6 zr-6-a e of

"-€-{ia-6dor dq *ar EI

88

In this case entire vayu is described hence it should be understood that vitiated vayu leading tomamsakshaya of hriday is likely to hamper rasasamvahana


Vak parushya and other features described in Sushrut occur due to general vata vriddhi,they do not indicate involvement of any specific type of vata. Considering the general featuresone should hot infer the features occurring due to specific type of vata. Since the question isasked about vyan refer to the following verse related to its general function and then whathappens when it is vitiated (vriddha) in a localized part. It is exactly opposite (swelling) ratherthan the anticipation of local wasting.td qdft wd g alTa: el}qDTF[d-urra r

ffi:sqTn(q.8. zars)B. r azso)a-i{daf e-Eg: ft{rrqrfrse€dn"aq I (ar.6.

steftHrr (sr.6. B. ttrzt)eE{dr'ffier'El-{€f cfifi |

FeqaHs

El-fl qB'frrsr,-qr€rrfusr, I qrg fr6-t-fi-o.rrilq odan:rq qE Ergr o-da1ar€efqr ----r fu-+anrgRlE"I? cT6 q aiu+ q ds-fii*, * zierq,-snsr$,

Rto-qF,fr+zr qr*' ftra-r-mo.B:, oeiarfr' I 3r.r tro uitEi-s-fi-trrcffi?riFclat', sdaqr (sr.6. F. 't3/21 rrE sro-urei6r)

(Dr. Sandhya Patel)

Vyan vayu travels in entire body simultaneously. Therefore it may produce emaciationwhen it is provacated (vruddhi)

(Dr. B.N. Mishra)

qra gk d zrranq aerq ; erSz aff E eTETT anr q"Fa B r €16 T{aft q-6T{ dora ei ek # arg frdr ts | an.r org of gk S qs qsfu zu+

"ia-6d ara-tn B

aenfr g€-d 3{rereelEn-.rT i srf-€r6 T€ +e rrs E er?rr 3idl@r d rr+-ft B r

dra qrg tnr g-er 6rd Ter zia-f,a # + T{Te[ fr zlrer g:r-61 6-rd z+aftlr€Frg t srr$e-a ad q€T{sr EF"-TT eft B r an-gzia u"i q-€rr{sr a+Tc,r aftaera +trqr{r 6trr B r 3rir: fut+ sirr * qrd qrg 61 gk ffi B sE{ siu ftelrv fr s{rei-{6q E-6+ + €rer q{rq g.erEff aiT{ teffi fr 3rr€"ia E=i lrercq aft qa qr+rn I

Eq sb-qr fr 3-€et crrfl * wr<r sqf qef ffi I "tr qrd drg q,t gk qd

qrffi ril sdgda lr+trwr aft qar Err+rn aerr serd e-qf 6t gqa aft qd qrffi r

afu-d us FRqq "ftffr

+ qeqr{ qrg + qa.+ + qeer{ &ft T€r "i-d-ir-d

fr.gfri, dS A qrffi r g{lzrr EFrtq F6 B I

i) ana qrg d gk *+ q{ Trr "ia-{d

* qar B afu-d rr+ qrg +t gk + ftrss{TEeq6 rrrEelcn 3{T6rz gd qrg;d

"-trrFd deIT qro-slFa qrcTr{ errqeqF B r {Etqra otg -ff gk dr* q-s srrgda g1g{rzsr qa crri d E'rt(Ir 3'u{f 4bf aiar qa qrft

Br *fua srft srgura fr zE+ errg d gk a A qre d er$-c d gierar sara ffiI

z) q;erar .Fr g.F si-{ ffi6 cnrtq B r qra org +1 gfu ffi w 6ry-rft qa qrftB + fu o-rFqro srrsegecarft B r dfu-a uo zfi-ar i sTf-ero eqq of arft qai qreft m-rFqro 3rrsdge e-d+ c'ror.rr B r 3rel: T+I

"id-Fd aft zn:r A qr+drn r (Frank

Starling Law)3) ara qrq d siur fretq fr qG d 6re tr{ s{r siar fte}q fr rs+ gk +* gu aftora t Eer gur Eff srf-ero-ar d qre * s-c{ d g;erdr 3roa ffi r 3r.r: @FoT qrgd sr.qfEr6 gk * aft g;erar 3ro@I ffi B I


89

fred @ra qrg zb-drizd.T{rd-sd+@tffi EkrcTr,rr (sr. zi. B. .rorzs)e-Ein-+ar Berqq€ftIet: | (g-<)ored aiz+qrq, I orw-d ewt-d er8t sl-trdaaq 3pry6qrfr: I (scAw g. zl t s t't +)

qrd qrg 6r {€rra W erfts tsr erolur-fr Tcr Tg-ercr fr'ra---d=*- Tg F frg1* +i e r qrstur"rd crrcr 'T6r €ftrd +.Tr B A- ffi E@ ?er fr, srerfar A eIT

*"f- fr ei6 err "idq; frfir, T-.g, aiT{

"{6f-q trrdfq osdr B r ser z€-rFd qz

zffiq d q'rrq gs-rfd-ga a EB d -orsoj rrf{rozoT, g.a1?Tt, a*zo, gd[' 1jai1 "1** A-f* d-62 €eI?rT M-r ffi B I 3IiI: qra gk -or frrsia qra gk fr -aft

-"t a.t B '-

qetoo] q€tTEITcT, srFa, s+erfurqra fr F{-{r' Jarg, n?{, 3lzretzr -uP ti}*q.6^ aqfdT 3 '

qrttl, @T-T, 3TEIT-[, 3qrd, €iFII-r i uo A drd t zerra 6-d f]ra-(trJ oa =,q B r qra-cnaroeftq 3{€qrq d a-z-o * qra-u'rd uu-*-A gu rie-eia€'. qrE u;qrcrr, @T;T, s{Erra, =;<Ta, "Ta-rd

zrt 3{TI+IT o-ar E I qrd grg_ +- E rS d 1iwf er$r+ ;n€"4 s,B="nfr tersfi 6r aft s-ed*r B r q6 ters ftr{I, targ, aF:

^-=_=E-.rft-* g-gt g€ E r crr-r gk e*e * nd siar q-€iail d Fery fr|Err€ tft B r

3rir: qrd qrg # gk fr qA c'r€rur ftrs€ tlu r qq 5g + efta gw A }ersqa& qt eft agdr s*{ a€r.Ti t orgor €eI?TT 3't.ra ffi B r


Krishta is caused due to vata vriddhi because main quality of vata is laghu which causes

krishta. The main function of vyan vayu is circulation of rasa. If vyan vayu is disturbed then

blood circulation will be disturbed leading to cardiac overload. Cardiac output and peripheral

resistance will be increased.(Dr. Sangeeta Gehlot)

2.25.fu-ga-d-s fro-{n T{r€[ g tnrbrsq-uT: I

ftai aiers E-d-d ffd: dq€ *6rT: I I

Frrfug ter61ar+er;tr d6t: ffftq E?Tqr (a. fr- 15/14-1-e)g.ir 3Trpjlrr tIT €t errg trr aq tntb aeIT Ttr €Trg tnr a-a

- fua- B r 9 €rrgtrel

#-n'- Aq-rrq ow-fuea * +* ftrd B ? grft lre,rc qra *q eft ffi errg 6raaBzqRafrB,ddz

(Dr. AnuPam Sharma)

Utpatti of kapha has to be considered. In prakrit sthiti it is generated by panchamahabhuta in

fetal condition, which responsible for seven types of prakriti , which never changes as dosha

status remains constant in this status.;; Afr<1g, Eften Errirrd€r: rrr€trr t.€Edr"q r ?T5t qr€ar: u+qfterrerr' gq-t'egrp" erffir, '

A erSzqrt-nq^€rrgridr: I Aqt-clrdi F{€drar{ ftqaf,ar' I

€ffi, sq5trr<-afu r zrffi q tB dECfu a1rIaQT: r (sr.ei. en. 8.

+)

In vaikruta sthiti it is generbted as aharmala, which happenes in intra-uterine life.

+€dlz-g aralffia+FT,gd-Jq 3{T6rT{-q arar: ria*ift r (sr.zi. QIT. 8.5)+ -g ;da gano# e-+arEk a D-€dl' I gEqrwrExtra-uterine life it is poshanaswarupi utpatti.qzrrEfrnq} srr-qd qrorffier#'lararlsalffiro-ar ffiFunctioiring kapha dosha in human is merging of prakrua with vaikruta.

90

Dosha kapha in living human: prakrit kapha * vaikruta kapha

T€-ag srdffi r fr orarftq*q @ tdq srgqu-ofu qyofta a r

(sr.zi. err. s.s)Kapha poshana is done in avasthapka and in dhatuposhana.er: edq"nad sier' 3{Tdrrrrct: -- efrar"i EeNrr u-a-e-ftfr -- r(&enr, a. E. I s)fuqd Ter€r g 6dIn both these conditions it is nourished from kitta.

sE+: fu q aarsafb+ErfftrB--d-dftI {+d-€gffq qrafuae*anrr ---- | (q. ?l zer+)All these references lead to the understanding of nourishing various attributes of dosha at varioustimes.Malaswarupi dosha is prakupita shleshma?T5r ffc,ra*Tr' e ----u-gftET: q drdftde*anor, ---t (a. eTT. 6/17)

Is vata dosha mala of any dhatu? If not, why?Vata dosha is aharmala. Dhatu are nourished from ahar. It is generated before any dhatu isnourished as it is vital for all movements, conveyance of aharrasa to dhatuvaha srotas.


Kapha and pitta are derived from rasa dhatu and rakta dhatu simultaneously. These areknown as dhatu mala, which are produced from ahar rasa, but the tridosha are originated frompanchamahabhut. Thus they differ. Vata is not the dhatu mala of any dhatu because of itamurtatva (shapelessness)

(Dr. B.N. Mishra)

goeiFnruieffir qi erHrq sm-d: u-qftroi,ila ?14 1 (g eTT. +to+)qst q{ rlq * qr< d dq q-6u *} B cr6 urqa * +a ts 'derrq *fu<rg' ftrEften Errirrq€l: Irre-dr: *qarea r

aT q-rQcn, z+wfrerrrrr, U-q*Fgapr: er$to-q;aTra: I

i erftrerrwrrerrgriFn: Asruqtof f{€-diar d-qa{fldi g{ff, e=;trr<-ak r a-dqfr qaB zrfufrfig lr€dr s-w*;r qq*q,

r

?-€-dr{g _ ararf4fD+h: E?f€Il-6r{ TE{rer+a{Td: qr€+E ffi a orarFoe}a

Tdq-dn"r{k eTe+rrr{+gdJ-dGf, gwvfua r I

frl-€ errqd 6-6* B fu qr-diR Aq A qerr{ + ts-srafq qr€d a*r i-qa r

gd-S qr€-d qrdrE +rkt q-tnrc * e-€ft + EFrgq 6Frcb-r erffi b 3rod o-.efr -E

r

@1fu qrdrR erSs 6r errs.'r 6TA B r Etlft{s g-d-d qrg arfl A 6-dA E r *q arat 6a q€-dr& q€d gs qraft Ebr *-s qrqd qrilfa EFrtq *h B r sa-d ?_€-ddrdrR + E-sfr { ry="rrzl-d g-oar fr qMa 3{r Hra E r Sfua g-sq A vledEn-drR d T{-sfr d qffiq afr s{rrrr B r 'Tcrr t .rearE d qrarft 3iro@r *} B=-+ fu€-d o-a* B r ix-dfr z+aft a-gd fr qr€d 3tcp€rT fr z+aft qrar6 dq qg-eqcffi

"-dA E, aerr6- g.a q-& gu d-f,rR N 261 sTf-€ro-trr ffi B I gi{ft dq * trgq

frt s-€ft 6-& qrft t slr d +€d B a araf * ffi gu 3{T6rE sc{ * aa-*sida dft B r

Fgrfu+ trqrd-rr # + 6re'r * sa qr€d qrdrE # fr Frra-+q d qr* tsrs*r t *qa qrdrR qr€d drdrE d ?rrer ft-d-6" Er6 E-q A+ q{ cnrc'T snft +rFrsq s{rqA zqranfuo lrdrur # Td6-{ er$-e 61 3q.Fr{ rb-{A B, sfu 616 snR *cFr{q 6rcE? srerErr o-a do-E ersz'6] gfud o-sft B r

sq-*crir "icaf

d 3rgr{rc e-qft-{q dq s*z tqftrer dq rro E.cr o}gtrfiT *w.rr 3{cr€€rr qrzn fr sffEd N + Eirur A-dr E r g{T6r

"ieafEratm q* fr srrqr B I

stfr<oer' m-r6-, ft"d- fr(oer', qqd ga' t

rr$ Elg5d tt

9T

sr-+oM ft:Trr{ 3{TEt-{: qftej5}arr (9. Tt +atszz)efq-d + 3q{T6rT s{fu{d€r 31161-g=q#r E#, srrars t erdala- # q{ trd

fud ar1 sfu e{ff II.FrE qro d qr} rrc 'TGr dE

"fl? "Ff, fr wrar B A 1g ol

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i zqe fu-qr B I

?T5116rg q-{{rqrd sg{: frFqfu a-ars-ala+Grffi r

HffiH'*S*q*"#)-**ffi1 . EI€s z-{I - q{rr<-{ia6 sEr sfuz. da vr fu-g a{rar - ?*<' 4.T, g$q' qra, fua s*z ow snR r

gr{r-d@ €flgdi qrorffierda, r (a. E.t sle)G"fr + *; t A Ir.Fr+ d qft'rra fr Er

1. o-+rr€ 2. fu1esc{ d T€r €rrd * -fu--dd

"zracr om sfu Tffi errg A fu-Cd €atr ftffi Hfifur

1yar .Rr 3-q-*ffi -*d ni.rn -+ 3rgr{ru 6fl z16 o-a wet+ B fu 3{rart qrcrer qB-qI

;1 p1tr- +q5q arrr, fta efu dw s*{ err-g-rrd qraaqB-qr fr BF+d arc4aq ftrdd

slrs 6s i srdrr 3Tc'ri[ di B r

.tg fu=ft G <il -ac{

a-S B, s€zFr zqfuzur FF qerrt A *nn r arg d2 ar't d-drn Tr+ E I

qene*4trz+ffi r(1 + tTtz)spiqrd "rofu

qrdr {d a-cr fr qrq a-S +dr B r sradfr€r-tt _srafq d Er.F T€rlorcr{

==- -fi 3 1'q6ii uz-3rdqTrr eft fuaeAqaq sr{€Icr a{qrd ?Bir, gS o-g sro-} B r

srtrdfr€rdtrfl gfr a-a Ea{Tdq o-g so-} E r

srsE* e-qa-a5-af i r ftdr;fr frreg.rqaq "-+mgd

ttd a I sifrrf,ffiqr.'ri +tntarzrge-{tq' (g. ft. 'r rt-e)

er6r * "r*# .totq Gi rr6-d a-S B I ar-T 3rdlcrr # A ftrd s-€-S aeroil

11, -rg1- ;1 3S "rfi-gt-

\,rT T{.F"TT E r s--{ft rr{6 clrd Tf€* B I aa weitE-q qr{q B I

=11 *g 5 ;-*r "di dT zr+-ar E r ger T6r" srqf 3taofrerd, 3rdrlff s*z zleu

# d'o'rs'r ara ffi €rrg 6T a-a a-S d e-tnar I


qrgsr-dfra-d-6-ggr {smftro-d Ed-q{ I

qra-erft s{frd asq Erffi llqrdrR N d sdfu z.ri, g"T Eti F d or' eiBar dei d f}ra f}r€

frrq-{il * A+.- A-e A 3rrgtre" S Ersrf*S +} ztara 6t n B I 5gr "iarq ed qr

H fuar trrafrfua €{d qs- fre}q tqra t I -t i "t*it "{qdirru

a hqr Elr-Ir6eI: qr€-an*€-'<rrq

*qftrT qr soTer sr=ar B I

; o*E" *" gF.nF* + zffirr * -urryq e-€fr H'r- fu er$r '16r + elrer

s:G ?ia a' ";"fu arar * T€ ?trr * fr araf =d cnq dA er e{ org EY -TET

Br + *€- *q erSs.un gfu # aqaala affu-.Fr p''-'A Er srrm;"' s+E-qa sad tst

;j ;--- =A* . -r+ s{rd*- dRT q?arE zrT ,'ral + qearq -3T16Tz

zz+ + ac'r*raEr

#-ba B r + A€-d *q srrdrE, =EE, @ *et, -ora "{F t qerl'r A gE- eIT qrsr

it"-uot *f st* *.a E r T<-{i (fud' A} B sfu sr'eil efr tr --t-A B r qq"r

trr*"*i p-€ A* =iar a B I qS" Aq 6rd 6-{A + qeqrE en -€fud fr} + Yea1q;d;-+b=o. .ra=-; -16= fr64+ B a-o =l.€ a-a o-er qnn tsr o-s& oru.ftd }6or Aq il& B efr6 3rdEF _d3q, T{rEr6 S"q ezi smE-e daq sr€T

cTTrb-{ er fr6ryrr -a$

;d 6"a"rear # * #a o-sr B r ge{ qrq- i e+rarq o.rd

+-sa-orar u- fufi errg or a-a afi d zrenar I E-rga-d d-"-t B ffi s-e-q d]aa =*t6 + 4drer efrd{q 5fl6r *dr * r sTrae€Tfld qttl aq erss d' s€{r6

=rd[6r Osar B r

(Prof. KalPana Sathe)

92

These dhatu mala are malarupi kapha and pitta. Vata ishowever vata utpatti takes place in katu avasthapak.

not the mala of any dhatu,


PITTA DOSHA

2.26. qso' i fum + qr€-.T g'r fr fua or T€T 3fin;r qarqr B I

E# ssi d}€si q ed srrei tr* ogl (q. q t /60)qig gg-d i fu<aq fua or r{r srrcr qarerr B r

frRi ?fte.i rE E.fr *Ei ffri a*q q r

ssi qF-si +o fu<-dei qrm*o qrr (g.q, zrrtr)* fud or qr€-a r*r 3fiFr gsrr qr ft-eoer

"-tr prucil g3Tr ?

(Dr. Nidhi Khurana)

Following referenes clearly answer this question.s"+6€"t ffe'i q. c--rffEi e-{ 69 I

ffid-g+, fud E+rrE rrerrqft r i (a. 11 1 /60)gyr?r+a i.5 erffiar ztrfffucrroqarrqr' T{-d E-a- r1-6-q} I ---- 3r€o-€r?TT *dftrac;ffi, 3rdr.rr: qdrt-drcETq fud-rq, gga g oEaTAq ffifrq, s:rc,r.rr qfr<oersq ftra-Smr r LrcI zr-*iM' ffitr-{q arft=d I Etratrqoeraa-mai q qdraart-c€rdTt1 ffiE,

=g$"e ffi

afur-*i ardft r (ffo-r)fr..i ff€'i cd qF dEi ff"i a*a q

r

3ui 6gz-€i *E fue-rei qrry*q arr (E.T& ztrt.r)fu€dei qrm*dft fue'€qr++qqai ar-dfr ft-eoen-ffciga-a-r-+i arqft r

(A-.Fr)


3titR-{krr +6 ft-:)*+ 3r+q:€aruE€r€rq ftas; gga g En.gc-A-dftraTdffiq, 3rEr-IT q fu<aerzq fua-r:fi-emr I qgffii-"iAe.i qrc-iia" a r

"(g. +- 3{.21) gfrr Ed

"r-s+d-drtrlafu fum-cq drfttrt uiTar fta-"erarym# q

itrdTadrt-c€rdrq ftarE*cq-d-+8, gg* g ffi afut2;i arafr r (a.ze 1/60 qc q6qrFr)

q{ g qardTlor{€r ft-<oqEqrrare{Tet-t: I

3rrarer+ra+flrq€r fraaqffirr (q. z1 t s/lo)3rrcTalr-r.r gft ura-mwotra, r (q. z1 1slt o qs ao-qrFr)

. . Amla rasa is due to equal parts of ap and teja mahabhutas. This amla rasa is of prakritpitta. Sushrut has considered it as katu only.

o Even in Charak's view vidagdha (incompletely digested food that has been released fromamashay) pitta has got amla rasa.

o Hence it is quite obvious that prakrit pitta is amla because of equal amount of ap and tejamahabhutas (it is also katu, in addition to amle, according to Charak and only katuaccording to Sushrut). Vidagdha pitta is amla because it has been released from amashayafter incomplete digestion of food. This pitta is called achchha pitta by Charak.

(Dr. Sandhya Patel)

gr*i swi ft€{Ji q Ed sr+d. ss zFE I (q. e& 1 / 6 o)SfiFrc-€rn +d ftrds.ffi, srqhil; ztar?er€rq fuds, gg* g 6grs-#4

mtm+ 3rFkIT q fuEaqEq ftrm-rq}ffir I ergfti fuedrei ara# -- gA-' EriTrs+6 ars+rafr fua-s gga}r<-{-{+ arEd I Edq q fuoenqryaai q

93

inaraar?E€r@rq ffio, ggA g ffig'q ftrarfb+ffioto aFc[r{ti e{Eft r

(e-ourFr &or u.z1 1/60)fta or r{T 3fiFr den EFg Eb-€tr arrlT B sfu gg-d e #d-d q; T{{ qarqr B r

3fiFr r*T ft-eoer 3ftrs€rr + fud -Fr e-arqr B r fr"d rFT trr+6 g"T s.d-d qzuF aqarqr B, g5d fr dfr r gErGa-i grq, fta-oer g"r g.tir S erar fra srffi sc{ E"id srq' ffi gq rrerra S orar fud 6E Ter rFT +dr B I

qrErr5 fud + E-"fid fr qrda{e fr o-ar E,e-era-qEni rrr+-rftm-$urra-aeTRaq (er.e rf, 1 2)rtr-rcn Fa u-o cqEi t d-.r-r .Fr drrr o-r tar B ?il g-S arqa qrd sfid

zigr grq ffi E r srFa qa *q sara E r

frrd rfteui E-E qF *c,i d"i a*q q t

swi 6gr"i +q fu<-d€i qrcr+E q r r (9. % 21 / 1 1)gdrff fud-rq ftffiFr ;rqaert i cefuara ftfti tfteun6'6 r ffe.i

Trftilordffiaq r qft ftrea-orEer r dci T{rffr++errsr{ r ftd E"rdra?etrer{ r oEz-eiqtEft-{€i ftrdq I ft-qoei qrm-*}fr fMcrqza ga-t-6-{zi arEft,F+eoerntr=igw-m-r*i alEfteq qe*,' F{€d€i ffift ffie}qtftraEs-tr (sew &or g. z1 z'rrt t)

fud + g"T cnr dufa g€ur + ftrffi seFrg + fuqr B r tfteor qI"T aTfia-,zrffienroq B r gft fua-aieft r d-d d"f errarr.rE€lr -FT aeror B r ftrd d"f Fsr-araEerrtnr c'Teiur- E r .rg"ei uqft-{q fua ol E r wq fud Fd-<-d€r Brcr*arr fr A ril sra se+or *ar B r ga, qrfu 3l=re€r fr dS fu{r€rrcffi 3ftrs€rr * fud 3{Er t-{r q-T *drB I e-ei q-{ fuqa€r 3{cru€rr fr S qrar ftna tFI 3TFr

"?T srq{€rrqr6' of sgrtrar *

€ag s-o-i E r- fu<oer 3{crs€n A rrcFrr n zr-d-$ GTT T{6-ft B I tr-<F sr€d, ffiq fuqd r

3ftrt€rrqr6 siaafa *a qrA fud Eft fu<oer 3ftrE€Ir ?=iftra am sru€rr* Ergq of B r

€t{fuu +6 urqa o-a} q-{ unnr< a-S +dI r

freoer slrr{€IT - gr€dq{ g qanflEr{q frqoerEqrryi}lr-kt: r

3{r?rerr@Tdt-dEq fraaqffi rr (q. E. I s/l o)ft-<as{-+fr qtrcrrcrcErc{r I 3fiFra{Terr' gft GTTarrcr*roqdr I (a-+-wrFr A+l

qetfl sra-sqrqr-6)q-{ra s{Tart 3rrarrerq * srri d s+{ d-6.} gu 3fusrdq-arE-*rr o) rlrkr +-6{ fueoer d \'il-IT B r Ezl+ sg+t qFr+tqr srffiTg{ frq-ffild A qrft Er ge{ 3rarcr r€r * orrur fud d g.k d qr& Brggdrgs{r{ 3ftr{qrqr6 -3;Fd-"er' 6(6, ffi ftgaeJ,, rrad ga' i

srsffi ft:lrrr{ 3{16r{: qfrffirr (9. {1* +orszz)s-6+q_d€fa-depi uftrlreq@ra-sTErgdtr gfr r sTfrqd€r:

agrr6ru:, ow qfteffi s{frerAq affief' r fra{ fu<oe}s-data 3116T{: uft-geft r

vod' ga: ersF-oq-m 3116T{:, h'st+r} Frafaz+rz' *€e-+d qFaja}Fsef, r (9. Tt46/527 g€sr a-.F'r)

gg-d * srd-{€rrqr6 6r faa stFrt * o"f frtqr ts |

qera sr{+errqr6 fr srfudrer gzr€€IT fr T€re d]c.IT ag{ TeIT-TEF s{Tgrt tFtF zFT

s€-{'r oqrar B r eJEB om s}z age ss{ gsrg{rffr@ } r ffiq 3rr€erqT6' 3ia-ufd3{rEF{ d sftG5qr 3rtr d 6-{ cr6 ft-a or g-&{q 6-sre * o.rsq *dr B r srrr z-{rE?i fud €ur e+rar61 B I

g{{ qtFT{ 3rcr{qrsr-F fr ae qra fud fu srqserr lrr€d A B s*z srrol sE+

3{:Fr qztr a"rr ggd H a arar B r

atEF eft quFa eH €g_ir A f}rd ffi +' .Frsur e-6i Ti*6 3i.q=q gsn B r

qz-o * "Ie-{€rrd

fr ef:rEE-sq * s+aft qg-<r d-d o1 qarqr E r e-ai qE urqa fua+ g"il rrr o"ia d-{A erffq sr*Eerrqroreiofu fu- frt qr€d fu<oer srtre€n tnT

eran*er g"il fr 6-{+ * s-# d z-s+ futf, t d?rr+ B s*{ qa errtqftrq$d eft a-SEr

(Prof. B. H. Shyamkuwar)94

futa or ??{ qrfi' d fuarra-:erra r d sra+gz oar B 3fu fuffrd r€rrd a rranq. ?I{ 2o/1't fr srff a=i oS o-sr Er gg-d # aa * ftrd or ffifim. z€r srpr.rr+ 6ruq 6g fr B sfu ft€rn€r.n t 6-rgtr fum or zs+ srm B r gq$ dtc i q{-6pri g5d + akr fr Fr$enarrE{ qd-d 6}dr B; .t-€ qE fud dq + 6rS cnr3{crE€Irguq freiq'r fu-qr qrU * zqfu-s'r fqr qr eIEDtIT B r fua * swr, ff€or,e-d Ed-T+6 d qs ro {q + 'o.rstr +q ad qa a-6rala t qrerrs * srm go1gm *ar B r fud +s a-6retd qqTa E-q B r 3ttrt?IT tfteo'rar 3Tflr6 ffi qz Fq +e-ilqor * (e-m ;;E-d-{) ftq" E€fttr 6} qnh -F??rr E, atr s-€-fr oE Ter .FT

urqaTlq *dr Bt g{r# +q E"i drg d6rry.br qTerrar Br gga i g. T1* 42/'r #fu.d o] o'fl o-gr B r 3rir: fuitr tnT Ter q-€fr-{q ffiF6) carsn-d # rrz srrc,rg3n, gur 6g g3n 3}}{ 3116rg 6r ft-s-€ qro *t d a-qa A fuc{ qorg g-"q #s{iFTErr Frde * <-S fr ?"qrcd{ A-6-{ ft-qoerar B-d@ ffi B J{ft -rgg fud tsr:F-T Tc{ d o-rror 3{T6r{ g ft-{oerar 3rc-a ffi B I 3{T6rs pf a-a d zrzonef srmF gor gqeM c}# eff Bfuq sr+serrs* # urqa fum aft +g 3rcrrdzp o-ar B r

ffi src'q ?1tF-€r-IrEr 3ruEr +dr B r erre-.d€ru "iftdr

fr ft-d 6r r€r og ft-m o-arEr fua, Gt[, F4osr-, srtr # t sre]itr frar Br +3 dg # * tfteq E€T 3iETc'rtFro"q (s+f-ero Bwr) *dI B r seT. sra-srF-a srEriIT s{Fro' d-a} o= ftqa€rdr grui=rffi E r sqr. Forsrtr * 3rud srff a-eqrfr +da A frcoerar frft Berfrorane-o-q) I sEtrrur a-an-gr{re -DE st-ff, ftr€re E@r, 3tET T+r, €'rrtrfr * fudgk ffi Br ger$ {A Rr€ *dr E of sq-+ffi zE+ fr...r + frf'e{d o.q Br agiap. fua errs uri 3rtr cb-6r B r fua r* m.eft s{Fa oq d oeft srFq * f}ra o-orB r fua fr srrar*er ud rqier + q;nRr6 q+rF r A s{r-reT.ffirgs.Er E.sr..rc d e-cn*crr

$ 1 q-g z€rra pzi -n-g fBra-a A f}rd oq * fuar qren ia-rar B I trq.zft.tra., drffr,ffiio gE{, gzarua-a gE{, sre.ifrz-q eqr$4, du-€rfl€-{ 6r#a-{ snR fua+" fr ftf}rd o.q B I 3rFr: fua srm # q-{ aft z+rqrq 3rcrg€rr fr srfuqosr *ar B r

z€Kr rrrror fr qqanEr s-.rE€rT d" srffi fud Eff sqfr€rfr fr 3{TErl ft-qoer *ar B r

frr.m ttdi +E fud d . qfqfr fr 3{rdrg + 6fu siefr tnl rr€ra *dr B s*sq?ETerg€n fr =;wrar i aw 3rof aa1 crt €IT 3rFd d aer ad ftrff # a 3{r6t{ T+T

6r elqur *dr a I fiT{ u.ei srff fuftT A 3{t-6rg arcr rFT fr'rrrtur *dr ts r slff aq-a

"t€q qErd fr aft uenHo frea s*E 3{Fa + Ersq Ebl nnd ffi

Ergqro (+drdn*flfl) frt frf}rd sr€€nsfr Em zr-d-fle # srrz+rff ffi r B-6rd uri fu.d -aft srff, fu€ren-ff, frw="errff, gg+effi, u6uft, 3:rdr+I.F, gfr{*dl, t$tq,s+6, ftelqa, ag*5, efu, srs*fdRd snR *urr+Eens* +t e-ryrfu ad sryrk aiar6-{e + sqrgr r{i-$ r


Prakrita rasa of pitta is katu not amla. Charak has explained (Ch. Su. 1160) katu rasa ofpitta. Sushrut has also considered katu rasa of pitta in normal state. It becomes acidic inabnormal state (vidagdha avastha), which is known as amlapitta (hyperacidity). Sharangadharhas also followed the same concept i.e. katu in normal state and amla rasa in abnormal state (Sh.

Pu.Kha. 5129). This acidic quality does not appear suddenly but it is already present in'normalstate (C. Vi. 8/97). When pitta is increased due to its provoking factors then due to decrease inpH pitta becomes predominantly acidic.


2.27. ftea or frelq Eenq qro i silifiTerq ttar€rT B (q.rts 2ol8), wdfu ggd esrfiflTerq eft{ qffirerq d aeq (g. q. 21/s) erafq q€raTlaTer€r tretr qrdere A qrfB{

** qrqr B r gs fbrq qa tnT tnre.tr wr B z(Dr. Amit Kumar Tanwar)

zH "-{n

d-{fi-cr'r oftre-an-anerq"q ftnn-eerrarF, a-qrtqrarer$ fre.}*'v fuaneraq r @.T* zo re)

95

ereTTerq gft srrarerqr*firur, eir nlE 3TrfiTerer: €ft srrarrer*ede{rtr, r (&or)tower part of amashaya is near to nabhi.Aq-E€l-dnB 3{cr sed d€sf,rd{: I rT5t

"r-flr$a dTt[: silFrg<-tia-rr' trgvft srd =TTfr:

qzElTgTe[:, trererqaezi fud-5{, 3{TaITefe[3 '+d-{qt (g. {& ztta)qu-.rereraeei fumzq

"+e}*or, ftrsf,t'r g e-q"ffi56evqE | fu.f,

Nabhi is between pakwashaya and amashaya

€ara*{Ei*fferfref,sia-qr, r (sr.g {& t rz)6arfB+er<raai a-gar+rafdrrleft aeq*arlarzranerq zd dtrr+l efErz zs{'rEo- zvefd q ftazq, anf-anrq frelqa' t t (qr"aro)Hence no big dispute is quoted by different compendiaOverall the site or location is below hriday, around nabhi, and pakwashaya in adho-amashaya.


There is no difference between Charak's and Sushrut's or Vagbhat's opinions, if we take modemphysiological view in consideration. First following references should be understood properly.

ftnf,-{qr+g 3{TaTer€[ Efr 3Trflrerq 3Tfr+rrur,, edw-zertg sTE TTerer

sn-qrer*edaTTrT: r (q. z* 2o/a uz aourFr)q{ g rrar+il=t-t=q ft-<oergqrtrfiT-I?t: I

s{[email protected]€r ft.naqffirr (4. q r szr o)

r (sr.ei. z1* zorz)qzrcnirreretffee-s€Tftfr arfdT{€rq r (9. r.L 2 t / 1 o)

3r5tr sgd edw+errarB I cr;r, 3{TaTerE[: fuarerilffi'' r (g'e* ztttz)

6Tdr{ ort'rrE fuarelffisra-a-ssffift r - a:q ftmsq s-d-ff6.qrquftweranq, ftrqaarReef, r ffiEi egar6,-s2ef,;lfh(qra +G-fi gft r ua*d-gFial-dft-qR E qreffi*i qrssarer* *aq aq setn-{€r sr@ Ersqsfto..i,-T?r€q Grq-e-ffisF-a erffio qBRft I rrtqelur fuarertffi 66rer€i ?ilerfudr,sq-arffi

"Tr€rrx@T€f-qd Eqrftr€-*qrft r qseffiaqi fuarerq-siMflrereiu-rnrevrgarffi

"Tl€rqranef,^ TgftfTsrdrt-lqrerrs,; - a-gtrE-s-qrfiffi

3{THTT: {€naq r iu:=arE-qffi, qft qTer srrarer$ ar}a-cr a-gtr€rffrdrg d qaq,rdfr a; iargffi-3rraFrrerer: fuarerq+Nift r (9. Td. 21 / 1 2 u-t se.'r)T ower part of amashay is pitta-sthan according to Charak while Sushrut and Vagbhat have

mentioned the pitta sthan between amashay and pakvashay. The reason for locating pitta betweenamashay and pakvashay by Sushrut is very important. He has explained that if amashay is belowor by the side of pittashay the pitta would digest the body. This is very significant since if the

release of gastric chyme (which is highly acidic) is uncontrolled it will cause ulceration.Remember that the usual cause of peptic ulceration is an imbalance between the rate of secretion

of gastric juice and the degree of protection afforded bV (l) the gastroduodenal mucosal barrierand(2) the neutralization of the gastric acid by dudeonal juice.

o Mucus often contains moderate quantities of bicarbonate ions, which specificallyneutralizes acids.

o Cephalic phase: this occurs even before the food enters the stomach. This secretion

accounts for - 20oh of gastric secretion associated with eating a meal.o Gastric phase: Entry of food ) secretion of gastric juice during several hours while the

food remains in the stomach. It accounts for - 70Yo of total gastric secretion associated

with eating

. . Intestinal phase: the presence of food in the upper portion of small intestine, particularlyin the duodenum, will continue to cause the stomach to secrete small amounts of gastric

96

juice, probably partly because of small amounts of gastrin that are released by theduodenal mucosa in response to distention or partly because of chemical stimuli of thesame type as those that also stimulate the stomach gastrin mechanismThe presence of acid, fat, protein. breakdown products, hyperosmotic or hypo-osmoticfluids, or any irritating factor in the upper small intestine causes the release of severalintestinal hormones. One of these is secretin, which is especially important for control ofpancreatic secretion. However, paradoxically secretin opposes stomach secretion.

o Pancreatic juice contains bicarbonate ions and water in addition to enzymes. Thesebicarbonate ions neutralize the HCI emptied into duodenum from the stomach.

o The enterogastric reflexes can be controlled byo Degree of distension of duodenumo Presence of any degree of irritation of the duodenal mucosao The degree of acidity of duodenal chymeo The degree of osmolality of chymeo The presence of certain breakdown products in the chyme, especially of proteins

and to a lesser extent offats.o (Textbook of Medicat Physiology, l0th Edi; by Guyton & Halt)o Thus when we understand both Charak's and Sushrut's views without sticking to the

literal meaning there is no difference between them.(Dr. Sandhya Patel)

ffirqeq ftrd-{€rrarB, aqrqrarqrd fue)t'r fuaEenaqt (q. T&zo ro)

futr-{€rr+g €ft srrqrerqre}a{r<rr: | (aeasnFrra. q zota)zrttr + 3lgg-{rt fud -Fr Ee}q-sqra 3{rdrrerq B r g€ Eidei fr q;FqfDr qcrrgr{rs3{Tarerq o} A }Tru} # E&Tt-#d fu-.qr artrr B; sd srrflrenT +1 o.w 6.r s€fid d?nsr* srrarerq efr ft-a o.r rqrEr E;ar arrn B r

arf}rEa-ara-i rrTe+{rdrerq gft q.r: I

snRTd srffi d"i # qmr 1Mrr (a. ft. zrrz)qr6 + s{rffrerq tnr r€llEr ers{'# ;rD{ q €# d d-q fr Eb-gr Er Gr6rsnRrd sr&d $-d d-6 Ea qr{ s-6T{ * srr6r$ 6r rrro *ar B r sq-}ftr

"i<ef +

3g_{{rr qt-o * e-d g.Frt * srarS 6r qqd 3{T+r91q fr fr +cn B, er6 qrd "qEEft B s*E TE-arffi* Efu * srrqrerq d ft€r-ff arf-ar s*r

"TE* + *q B er€r sft

eqe *ar B r ffig sngFo er$s zqar +t €fu * ft-drr et{ i qE anfD+ 3fu Td-dil+ d-q d-6r*dq + F<-{ _(za-o) q6"ft (s--gs*Bd-d) ag sria (dd{ E-e";ertd), gE{* 3rc,ttclT gro-alTqrer, (ffi-irr) e-g;q (ff) 3{rE arror- srr* B r qro * .ffi 6tT€rrcr s*E frd q aTFa t deier d zq*e'-s'r tF-cA gg .Far B 2ft,

sro-qrf*sr+a-qse- qe.ilq qa"ft qar r

ar rr (q. 8. t srso)sTffi erEt frml-cruia, r (q. z* t ztr t) .

srefE T6"ft sTFd trr 3{rsrq B s}c 16 sr+ gu 3{@ 6r zr-6ur 6-{ft B r rra u-6qftarflr + gqS a+rur fr

"-dft B r sTFa sfu fud-* ziaier o..r rq66-{q oz} gg o-sr

E fu er$s # s{Fa ftaia-ola sa;or E I

sqlm z+aft "ieefr

* erd 3frgarrd c,rrrr€rr 'rT zl-+-ar B fu qz-o i 3{Tarerereiar or sq-€fuI o-ct zr-ffq q6i 3r@T rnr rrErcr +dr B Er6 T{aft arrrt E* Tigfuoo.q d' 3rrarerq o-ar B s*E gtft fus a-E5rfiFr e fucf, d frelq reflEr 3{Tarrerer rnrsq6o?q td saq sr€i srrflrer€r o] ftrd 6l ?€fl-a arcn B I # qr-o * fi

"{q+f+ 3rgs{rE q-d"ft dr6IT qr so-ar B r a-6uft (e-..gs}Ba-a) * "rrer

fi s-€r€-dd sre}3n4rrel-er 6.r

"+T'f afl"T (*d-{ qrd sffq" za-o) ErH-+ sia-dd srrar B r

97

3{TATQre[ er6 3{TA rFr {d u€r]Er E r €gftTs 3S 3{TaTT€rq cb-gr arqr B I €r5r

3rrar 3{erfq qqETEr.ffi zlr 3{€fqcttr 3116r{ (e-6i ftr€Fft + €fu A 3Tr.fr etq a-S ft4-qrarff B) I g€ qra * er6 Eb-6r ''n E.F"IT B fu 3rraT?rq fr q*r d go.srra dft Bs*z rrmrerq (u-or rr-mra z-gar B) # snors qEIeT etrrlrd *ar B I

21T+6 geoi .fte'i q e.i srati zrz ql (q. e* 't rao)Itr{ g qar#TTor€[ ft<oergqrffi3{TElTil: ftrcaao sfr' a r (a. fu.

1 s/1 o)qro * furf, + {"fi -r d"fid 6-{a gg 3TFrro-{€Tr qrcn 3{TaTerq sidrfu o-Fr

3 1 fua 3Tqffi 3rde€n #- erm (sftflBtr) T+IT.ucF *dI ts aelr qcrct 3tcr€€IT fr ss-orT€ 69 +f,r B r sngfto a-.Trgr{rr fuqru fu-qr qru * 3{raTerq (za-o) d Ttfud# dt-dr 3lF€SIdS-6 sYzfi-s 3fiFr B s*s 4-6uft ara zl-d TITa erEr: re ft-ffizg{r.ff6 da E, fldi sr-r EFt q=Ior Wf +dr B r gqlm +ieaf + 3rgr{r{ 6fr q-5

o-a zro* E fu a-go * 3trarerq ?Fr ?€rrd o*ad gu srefr 3{Tarerq (d-d-{ qrd 3ifmzsqo), u-6uft GsiBaar) anrr ag sria (dd gtue€a) o..r aft e+rar fuqr arqr B r

agq-dEn arfr' qcmrelq: QZflEFITQrqaeri fuaEq I (9. {& z t t a)gg_.T * srgzrrt fua o-r gw @der) T€IloI qffirerer 3{rarQr€r aeq o-ar E r

si6 fuaeru aErT eIT o-ar qffiftfar r

g;tr "iqef

fr g5d a ft-d .* ETTUr 6-{e qrfr €F."TT +} E-& ftaersr .Fc'TT

o-ar E futl-o.r r€rror qorerq slg sfl-arerq aeq fr ft€r-d u--ft o-gr arqr B r

sq-+ffi ffi fr "i<fr d qa clrd rrrg A itrre E fu 4-6"ft 6) * fttn ol

frelq z€rlot arar B r

arfDrErarerq, ff d-{ft6-r ofErz zg+' t

€R=q-d.i a fuarq arf}rt-* ftqlsd: I I (sr.€. z1* r zrz)tlroajre i araft fr} futd or ftelq r€rra arar B I

a-<rflrera-a-a-gq q2ro6q7ffi 3a61 ;

fr€r-.Tr q€rerq 16r$ gzrTffrrTfuf&d r{tt (sr.€. eTT. szso,st)sq-+ffi

"ieaf t 3rgr{rs qr"are d gg-o d-drgr{r{ a-6uft 61 3{Fd or s{f$Era

arar B qei 3{a zFr ardq fu-qr qrar E -sfu iil6i fumertr tn"IT ftera B, fu{r6lT€ITEI q?Ffiarq * sed EirE + Jq{ Eb-dI arqr B r

sngfro er$-s ra,n of Efu * *sr rnrs * arf-ar sroaqrerq (ffivrc+) 616-6ra E r -srafq arFr + ftB srrarerq rTcr g-dr d (sffia-a ffd-A)

- d 3rdarrerer

ftera Bl s*E ie+ drg # E q-gn En ft+H Br 3riralTerer + d-q'f ".rrd'^3{rdrgrrro fr gq-effi AA B r-3{16r{ or ziq"f qrercr s{a-qrerfto T{rd t fudr E* fr aq

d e-rn-tn r gtft Fds s-S sfta or sngr-q srerfq 3rdarrerq Eb-dr drerr B * arfD{ +sidft€rd B r s{Tqrerq d Gffilq & qrar ft-d aft afra-o.r erur q-doft fr zafod *dIBr d d sr6 ftna or a+ar Br

ge+ vor+ z+aft srrqrs t ft,+ gs srFa d frelq zcrrd or R+a 6-{e +qr< er6 uqe *ar B fu z+aft srrqrd- i u-a"n 6) fr sret: ftrd .Fr frQre rqteraran e r


N + frelq r€nd, s+d frelq o-d, fuors ati trfu-cq+r d eqra fr ro* guq5B E I E€ ass * fri6d +-g* qE qs+ snR t srrqrerqrR u+ ftta or frelq+erraed o-ar B gc{-6l .reET u{rffA srrdr B r

r ) a-e+}-m irrffrerq- srafq srrarer€r t ardarrrr fr srffi ftrd qra-6 ftRf, + u'q dga zff 3{Tar-r+eIT pti uaara 3TErE€rt o.r trrafor ozar B r

z) e-aY srff fu.d s{rffrff ffi fu6lE 3rc@t dd B r

il srd"r sr-ffifud fr aa-a Efu-e+r i srrsnqr*ila srerf-ero futa or elera frarBrgg*cffi

98

r ) qqara 3rdz€Jr fr u-6"ft srat{ qra=F ftrf, + cETERT FTd t ors.'r qr+orFa t.,.rrfr oEfud (d ;@ B) EFr s{T6rz qqd Eft qcrcrrer€€n ud E-{rfi srrru€rTHfriq ozar B r

z) eraY sr€fur srtrfud fud-d€rrff N fu6rt 3iro@r *ft E r

s) frt+a * snqrf-ero 3ie@r o-g fua +r elera *ar B r

d-rdal-a-tr arD+ erafq arfli snziaia d "-ir+

qri fud .Fr Ersq, Err, eru, ftso-gr B I -nfDr 3rreirid + ayg"X, er€d, srrarrerq q"Ererq snft srE-q* fr ftera fueacr 3{Fd crr aldut *dr B r 3fiIzrcr, srefcrm s{zru€rT * q@Tet-qz€T qr€-S ?T{ furf,3{ar zrzonef cnrg"Ta[d Br qaara afu rrircr st-r dfd"ft uzi qmrerq-fr {6?TT Brsrefqm qr g'ffi 3ftru€rr # srffi futr * srd fu€r.r +ar E sls +1er gafeft, ftq,zrzorefta,

"irfE er€< 3{zrt€IT gTt?t ffi B sTerErT srftrE5 qE Tzr, .3No,rdr, t'erarErflt-r # + freer61r"ffi A-dr B I gg{ fud 6r trd-{a frr6;.€-+r * Bdr.r frtqrqrar B I 5{{ ?r{6 3q-+ffi Z+aft SroEerrs* d ft-d + T€rrd c5r 3rErErr srEr.[ stc,rrrff6cd B t sra, frelq ?€Ira ai =iEarorS i srq;ft €fu A sfiero qra.nrS d 2;q dJqn-ffi qarqr B I


Doshas are present in entire body but the specific site of each dosha has been mentionedon the basis of predominance. Pitta is responsible for paka karma (chemical change). Maximumchemical changes take place between stomach and small intestine, which is the site of pachakapitta. Vagbhat has considered nabhi region as the site of pitta.


2-2a. wr fua fr gF-;r B affiftr

3r) qtr ft-dr fr 3TFd B ?il gero * s{Fa * +ena, *E e ord or sftfus @rBa9 g3-d i _rsser en qna*t fr o'ar B "sa-dq: sarFdea zrd€Trg aqa4ft;fl:', I qRfutf, uti srtr-d tr6 E ?il q}rfr * sTftFffi sTFd rft zrrqar or ffier o-g* o.r ror:frfutq B z

(Dr. Rakesh Thamman)Charak Samhita quotes that agni is located in fluidly dosha called pitta. They always remaintogether.srffi er8t fuaira-ufla' €fuins-€fudT, ga+ganB eb-$fr I dq Ererr qfri srqfri<efaq srEefd ar{rfirt@{ riFror: s-€ftftr€ftrildtr eN }T?i fr}€i 65f 31}6 q-{TrE.

srq ftn-ar*i ffi ffit-or<s+ 3fid:s+Fagqqr*+ffr oeqlr (scur&+-r g. T1. 21)A) Then why agnisthan are mentioned different than pitta?Since pitta is dosha and agni is guna of pitta in form of ushma, they are mentioned differently.Location of dosha is decided with following points:B) In samadosha samagni why separate mentioned agni and pitta?Samadosha indicates perfect homeostatic condition of tridosha with each other. Samagniindicates ushma executing its function of pachan through dosha pitta. Therefore eparate mentionof samadosha and samagni is read.


qrqr;nreTengaqi qrg,r srrulei fta{r (ar.zi. z1 zorz).--: -T5t +E y-g aei ftazu dqailrnu-o.c+@ eft1-6-{n"1-g'i --- I

(sr.zi. 4 zo rz)qr&rErreT€rrgaqi qreJ, s{ratEi ftEqr (sr.zi. z1 zorz)

99

er5r q€TaTTerelEIcFnQTEl-ef€s-{€i da-fl-dralF-rd-6-asft ad)-{ffi erftla-€i-d-{ui

a"req -*t"*;#- - c'TenFder€

fua-aai q-{fr a]?d@ frTGft" efqlftr ; ht--u€n-ttA a-*-zer}orgrfflrlfr

a-gra6Aqqa, .r,-o.tou<ig TtrEq "G-frl3iu6{r

(sr'zi' z1' zott)d5raE*=";;:ft=;-F'q-asigTd@eTftrdz*d-{"i-__-l

(er.d. z1 2o"/7 q-{-g€ A-6l) - ^r^^.^:.These references iearly denote dominance of agni mahabhuta and recessiveness of soma

guna (ala -utruUfr"i"ii" pin" For this reason and also due to digestive action of pachak pitta

(like proces, of .oJing Ly nr.lp{tl bacfraf<) and agni are considered same' Other four types of

pitta are not called ** l; irr"-a"nrrition of svastha samavastha of dosha applies to all the three

doshas and not only pitta; similarly ,ama.'astha of agni applies to all the thirteen agnis and not

only jatharaeni ftraftelq, qrE-cnzids6aftft n,2ffi1frir: r 9ra ga*aer- r

aq@*a-s-+r qen -ffi r (sr.ti.- en- o r z +-z s)

sla g"=_r*f: -#afiaftft 'ffid r ffi"i-irrrfreffisaeerss

sq-ro-e.-of\rrera, ffi,r r@ @-frtl

e'gqffi'-6'i $;ireftr (sr'zi' QTT' 6/34-35 rrr 5€ €1-c'r)

vagbhat has quoted the refined definition of agni (put f6rth by others)' This states that

antah ushma producei due to sarrnipat lcorrgl,o*..utionj of iosha, dhatu and mala is the agni that

does paak of the iJ i" the grahlni tvuEunut;, rag-icarana and other actions of other dhatu-

agnis. These frupp* simultanlo.trty urra iot in chionological order of action of rasadi agni

(Indu). In other words some acharyas believed that.anatru'1i*u lthut include agni in grahani and

otherdhatuagnis)isagni.Thusthereweretwoopinionsregardingagniandpittaanditappearsthat the issue was not resolved'

Also please refer to the reply no'231'(Dr. SandhYa Patel)

Pittaandagniarenotthesamething.Theyaredifferentfromeachother.Agniactswiththe help of piua. pitta and agni are two difflrent entities. For the frmction of agni, pitta acts as a

medium. (Dr. Kavita Indapurkar)

3iFa fud aYqI*<

"31ftqt;1 q1$) ft6i6atd:" 666-T- qt-o i qg wE o-a frrqr B d erftwer ftrd fr

s{F-a A qa-arR;.';; +r B'-;tEfq er$-,rs.r s{F-d GIT"TT Td-5q a *o-s ftra

Efi c-d fr ftaa;'i;'ftd;; a .ro"i; "R= *-- B r str* 66ffift va

Err?r 3{Fd E?i ftrd fr srata .t'm - i; mt- .1 ft- s*€ q-d i

frdator q-€ slFaqeld *. =-'o* # G s-rn-a A *" eft <eri& 31 ft-a tti

",6-a ffi fi "#--;

A *. rft ';]$|

ftrla-;' * eqw 3iltrr ts t erftz-s€r e;qT

g1d A sr+6 Teq, z€na, ry u-d";d-a'' 'i*'

er$ss€r sqr*a d oeft fra oq

fr d a;sft 3{crn'.r* A J,n----q ;- =iHfA- frtft B r e-"f i-' ---srffi3.ff$€n srrd+qier fr =# # q.tfer+; "dt a-ft

-B r stft A tud A

?erTa, atd q -rd 'or

sldb "ff-

-a"t E r t-- d erra got, 6-tr tFT 3TEreTT

sjtfus Br .srd, "<-{q

qfta{rqr ;''*-^adt +^zntr €artra ;i Gder fu-qr BI

6-s_6-s ftrd rfti s{Fa -, =o-'"* de o. *n-;;, gUT, tF-d fr Graar qeir

ffi Br ai ";.;--:er+ { ffi A "* ttd G gS tu6' qrq-o.rF-a

rrranrFa, siaslFd, orqttr-a s fr'f# anra e f =+ g"il. q? ftE ' fu-qr qrs dfua Fq, 3NT, ffq-r, aE., Ury"""gt' ";;t- B A' 3da' 5€T' s{trr+. 3wr' *€or'

dg, uf€fl F, or-}ffi '(e-raql ;"fq'6k *--q 3ld-1y6 3wr ts r qragrp-a iilu-{

*, =.{i 16r #-B; Ji.=r6-"H!qa;'***t-# 3ia--qr B .il **rtr-

100

qrd{rFa 6I fr ?iq"f erS{ # Bar gsn sier arpr B I areft srft-a EFT 3{Tsr€r<T-IT E1;6r sier qrs si6"ft sfu q-E arq B I ge+ rrs srrd-+q sier q;r sl-gqrd s-{rB gur 6-d6) F€fFir .F.??TT B r fua "nu sFa urarror g"r&tfuE # * Fd +q * tteonF-dffi Br qsg dtr gggra d-.6e * fud gk * aiqlFa ffi Br gsr+} errs d eftEfBrca g-{ra{sil * qqs fu-ff B I

1 ) q-d fua errao sfiad€io E r

z) srwruv, ar€r ftr--gkdr B q-€ gffi aS o-E} r

a) fr-orz<< ftna rr+tqo B, uig srF-a erffa o-Ear E r 3rir: fuan erq <-.8€[ sErrrqr 3{Fd e} fr aerfar B r


2.2s. ftrd, g;qr 3+{ 3nFd rrr rErr Ero'q E Z wr ffi at gqq san B rn ut.Fuq Ea

(Dr. Rakesh Thamman)

Pitta is dosha. It holds agni as an attribute.s{mq er$t fuaiaafa, €fudrs-€fud: lJanlJanF 6-}fr I

Ushma and agni can be taken as same.s{tr-qggrerffiflr oeqtr (s_e'r&or g. Tt 2t)Besides pachan pitta has many functions to execute.qsffi rrfus-ar a gqurR?idrdba I

nerr qE{rd *en q-fusfrorzqqrr (q.l& i8)@ srFdffflq{ sr}a-rdr{t

"*BdE zor: frrtr: ftcri @rr (t3.en.z)

gqg-csAqarr*ensffei+dgdr&' fu6q r (sr.6. z1 1 r )Agni or ushma is meant for pachan chiefly.ft'*fut' @'

,Dr.NandiniDhargalkar)

fui ft€'i cti g.fr fr?i ff?i a*E qt (g.T& zrrt't)T{*s€wiffeui q etrnai

"r-{ qlr (a.r.L trao)

(Dr. Sandhya Patel)

fud fiFrff €fu * qiq +tftro. B r fua * Eq, ufi, aier, wef or erfte B-qr+ T{irr d. sds B r

TETftT _qrRfuier t - 2 errlt3rTqier 3 e{Trr

sfla+qier 4 a{Ta't

qqrmreftqier 1 a{Tarqiq +ift-6 rq *i qs aft ftrdtr fr 3rrd+q sier srFrd' B r

ft..i e]-dr+qff r

fud 3{Fa-rre{ qr *qe{ efu -{5q e-eg B r fum Grrarcr cEET }, q6 qrfu +er$s d 3ifl@ *dr e, fro-w;gsil * qrgs Crtrd qcrd fr erg a fr tIEffiTT B 3h{a 3cr fr gar Br

STTdEREI er{r{ TT|EIT-rJT-r: I \q. ?.* 12/11)31ft4, ftass{rqa eraf, tlerFa #* + Au A*f* o.q i' s<f,Tqrdl,

"f€fl fu-€

trqra rd ol "T{el

? r fua #d-d rg-#q er$E d fr ga-q eirdr B I gErS ErcrSd3{F4 . ftr#d +}fr-+. e-d# fr aft scrn B r qa EIrEr, +q 3nR qd + aIT€Erar * -d+ efl-d-{ srrar B

"1\s sra'qel.F<rT qs} qE *o srq} fuu gE+ srFa or Grqfsr aft o-s

101

AdI B | 6fftt &ftffi tnr er6 3TFa {iffia uaar E r ols d er6 ftrd + errerd--€Fq d qrar B r errg auerrg t efi-a-s e-a Er?T-'r 6q i+ (urorFa-S A arfl-S)aft t-aar B r

e{Fd s*t fua + g"n zff gaar o-c} qs H * ftrd M c.o sn?-+q FaurBrfrffi - sfiaftaoe1 - Eqr4"f - ETT Ecf, AT E=fTEf _ 3IFT Eb-d

aier - gfr aia-aiu#tr fua gw arfuenr d e-g we d crr*rn fu fud qcr €dq fraoq 3

'Eer-6r sref qe'gsn fu srrd+q d-d + z{Ter rrrer fud d ang s*z geff raraf,a oraft s{fttrd err€ ?5q A frlgr€ qsar B I 5tft ks fuftr ao tEn sna}q E-q B *arercr (q-"ft) erSE fr sTFa + 6-€ 6-rd "irrd ozar B r

fua s*{ srFa d gere; ss{T (aru) o} m-o} E r

** furr (q+-orFr/ q. fr. r sza)ffi Sfud qffi +1 M tl;rrq FdrS gru u-e-$ qs& qrq: s{rt R #

c* qao M ffi B aerr H *q, 9B{T, 6rGd, elrER-TT snR drd H Grr} },t sro Hwr qr *q t oq $1

s{$-o ta or zqef of * SEIT EFT 3rgejl.I d-dr E I 3otrrTT 6rr€I dar qE fia-S srfug efta-r ge, fuqor, 3Tt-drerer, srra sh z+aft -erEs* # frEaTd ffi B r

g$ arq-ffrqer" "iT * (aafme$ arElt 'IT zroar B r fuid fr€r-d 3]Fa (ar 321 sqrd =;qa aft 6-{A B s*E srcrff zrzr-qfuo b-qrs* + ft{u F€-+f sr}efi aft ss} B r

3fia s+u s'qr qFq, ?rrar-erref "-dA

E r rrr€ sqr qErs.'reffd B r 3rer: -6 fr enwz-6fr Br qer qaft B, tar*d fr

"-6ft B 3*{ sqf qr erfu fr q<-a aft drft Br gs{

q"Frs er6 s.qa A-cI'-{ qq ffi T6-ft B I strrTT s{Fa s*E fum * zia-d-a B, q-{€sraebr q"f uu ilfr B r qR q6 ssrr qr drrr srFa ffi + rqs fr sqr qr ariqa qr* qs srFa aft qa srfr qz-q g*r-d fu,q-$-d qs fr s{Farffrd dar ts r

srft lrors 36srr qr s{Fa tr6 & ffi * srFtrffrd qrfu fr erSE +} T+€a* trg urT rrtr qEiqr }+ al5r * * cFl<fl aEr \'rr(TT q-{-€ ir{{r 6tdr a& B I g{{qrFr fr td e.q a+ q-sa B d s{Faitr}tr B Ed .]-{q-d rrrzrer gw frfDre dt B r

s*r I'EF'" srrgd< d ft-d - srFa sd ffi ?"""ffi.8ffirffi"*i",

fud 3gtT sls srFa ffi 3ryo*+ B r fud sls srFa Eqo.q B d sgrTgaq;1 qftorrq, ftraiq:o-grg+A, :3lrw1., ft€or, EiElr 3rFI, Tr{, 6E, dg, fuq, srr*oieft,da, ftd, fta, Eer<, s+*ar snR gutr * gm +dr B I

e{Fd6o-5qr, aE;, Tlffi, ftqor, ssr, " frerq, sef,ar snR gun * gm 6)-cn B | 3rqre ftrdqr, ffi, zidrrl, erSE gqr qd ftffi or ord B r an=t srffrtti 3b-EFror: er6or$ ftraia-ufu srsrr qr 3rFa or B r ft-enq wi =qsr: c[gzb-{ srrqr$ + frd, ssrrrEd str-q rrr erqa{rer seTfqr 31 futa A fudr erftE fr sunr d-& qr$ qrft r fua qrs{Ff, d sr-r gq + zFrEUr erSq-eer ssIT ziars ts r dtd swr.'[.[, Bwrqd or s]vqgrr +q ffgrsf,d d 3qft€rfr + orgor E, N fr sq€d ftkf, zft er$rser sqTErqr ?€n-d # sed ffi e I g-€ur A-s-r # sw-€.r fud arrqo-rFa q-ef, *ar ts r

g{+s dtd .DT Ero-q tt6 & q-d-d *dr B r .r-rg ?Jffi, sro.sr dfrfd, =nEpT,

qqq-€s-.n * d-d q"f ffi * ftffi 6-dc'rI?IT B, d rorftre * fud EEi E€rftt(e-rm-roai) * sTFa Ero-Er e)-ar B r gsIEFr srd q6 gsn d er$lser srFa G-drBrd frB r {+e, aft{6-r, {E{, ofltrE e-a aft ftrd * zerra 6} B I gd zerr# qe rde drAft-a s*{ s{ffi (T{rd

"* frrcrsfr fr e+ra l*) g.rq ge5q }; qiqa-}ft-6 "{E-efr

+q-drtrro q-ffror i ararfrer rq d srr;*q e-@T + sft sr*eF Eq A zl-dt+ B s*{e-e gfudara B r


t02

Pitta, ushma and agni all these are different but due to ashraya ashrayi relation they areconsidered complimentary to each other in different context. Agni resides in pitta. Ushma ispresent in agni as all the conversion in the environment takes place due to ushma present in agni.Charak has included ushma as first ahar parinamakar bhava.


2.30. How do we interpret the jatharagni parimana in termspramana in clinical practice? (Reft Bhelasamhita Sha. 4/16Samhita)

of tila praman or yava& 17 and Sharangdhar

(Vd. Aniket Gitaram Ghotankar)

ze5a-c-rlE E+g ercFFrrrlrrflToTrr: I

e-t+E gfur*q-flrord, rrBffidq"ing argar+s-afrrwfrr rr e]. eTr. 4/16 nThe amount of jatharagni in sthul kaya and sukshma kaya is described here, which

appears to be in the context of yoga. In verses no. 10 to 15 it is mentioned that soma mandal is inthe centre of nabhi, surya mandal is in the centre of soma mandal and hutashan is in the centre ofsurya mandal. In addition-the following verse says that jatharagni is located in nabhi.

a-gta1fttri qfti drd* arfDr+iftera, i r a\. !n. 4/ 1 4 t tqrd$ a+ardraft-dfteq-$sa-sq qTzr-F: I

eraiffi u-twen-grldaqrqrt4fr.Td-d{r6-qrdz E-.qiE ri-d?-€E-{, a5r ard irrra;{: Iararorftft arere-qrh;qef, I €eas Efr srwrBeo*g.i g_fir; ira Ea1FTaqftgqi{ffieal Tr€ad'-r=T gevi, o-r*sq-aazrh I d€, qa,Brdeoz*q -derflrq-

anan<d S*arsk a To, g1q-sq -rn*ema-6-d'r ar*r<q, ffi; slerorsFq, ffi;6,, *a,ffi Awr Er EI?I Eft r*ewrq s@r rgrqdg"r€q I srr<ETEr Efr _q'frqrqj g{qql ftio5j +q erira €fr qfet#qd-* e-*+ls+ft a-qqro"ter+a ordqrgffis-samftr (g. E& 3s/2? q{ e-ew)o Agni cannot be seen, distinguished or perceived because of its minuteness.t Though it appears very difficult to measure the jatharagni pramana (parimana) Bhela

might have observed this in the invertebrates, insects and moihs and humans after doingsome experiments. Remember Pavlov's experiment on dogs (Pavlov, l92S) whereconditional stimulus (sound of metronome) elicited salivation, which he measured.

o Also this shows further enhancement of knowledge as Sushrut could not distinguishjatharagni, but Bhela has reported the measurement of jatharagni meaning that eitfr heor someone else (contemporary or predecessor) was successful in measuring jatharagni.

(Dr. Sandhya Patel)

Jatharagni parimana is described as tila pramana or yava pramana, which is so less due tosukshma guna of agni.Vayu is sahakari kara of agni to facilitate the digestion, metabolism andabsorption of nutrients through tissue. In presence of sukshma yava or tila pramana agni,ashukriya of pitta and vayu is also accelerated like secretin and CCK stimulates pincreatic juice(katu pitta), gastrin stimulates the secretion of HCl. Similar to this in presence oflnsulin, o*yg"nsupply to tissue is accelerated. Bhallatak, Gajapippali, Guduchi, Pippali, Shatavari ut. lntrasayan aushadha, which are very useful in small quantity to enhance jatharagni and dhatavagnikarma. Also these are very useful in mandagni, amajimu, ,ururh"rhajima, mamsa-meda-pradoshaj vikar, vandhyatva, artav dosha, stanya dosha, klaibya, etc.Also,

103

€-AE zld:ril=r rrffT'T?f: I

r:a-o-rlq E-aq TftHrr lFiFITsr?t: I

-662-utllE" drgdr+sdtrrd r (*a =lGT) ^fhis could be interpieted as the large frame, middle frame and small frame body size having

different prarnana & ugtri. This agnl is required to digest the large, medium, small portion of

food and nutrients. Th[ knowlegJ will be useful in treating the patients of mandagni, alasaka,

*rrr",-",.. In clinical practice decision of the drug of choice and aushadhi pramana will be easy.

(Frof. KalPana Sathe)

2.31. How better can we understand the physiology and physiological difference of agni and

pachakapitta? (Dr. Devendrappa Budi)

Nomenclatures of different agni in living body:This agni or fire in living body o-cupies entire body as various bio-transformations are

ceaselessly .urri"d out in living Lody at all places. Parts of agni carrying out different functions

*." "*"i as per their functions. Part of this fire, which converts all components of food into

simple producis, i"f*ftuf.gni. Part of this fire, which remains in stomach (and allied digestive

tube, duodenum etc.;, is "in"a

jatharagni. Since digestion takes place in gastro-intestinal tract,

prrt ut g* and jathaiagni stand ior rut* entity virtually. This converted food is to be absorbed'

Bhutagni is part of irre, which is responsitle to convert panchabhautik part of food into

p*.frlUfr*tik putt of body constituents. Secondly, it has to maintain proper functions of sense

orgaqs by replenishing indriy adtauy,a.

Achapitta is tiat fluid, which acts as vehicle needed.for ushna property to reach food' At

time of dig.riion, it leaves its vehicle or fluidity and comes in direct contact with food'

Diatwagni is name to that part of fiie, which assimilates or synthesizes Dhatavah of

living body. Tf,is needs particular environment hence these dhatwagni are located in srotas

related to that particular dhatu' ndividual. pachakpitta hold pachakgni

Pachakgni differs in its digestive power in every individual' Pachakpt

in it and reveals it when needed at the time of digestion' (Dr. Nandini Dhargalkar)

dT wFrffrerqifl€gq t

a-q-tg dq-g -*d, eqsei etrqai a.n taapraq5-asB E{ft

ffi"#g+m"+q, $qatfrng"Ida -qrT=i-eiqra-orftqq' delr

rffi, - q#f;imi qfr t er-r:

qrcn-<rerfrfu-q-qrsaaerea-srFaerq-orai qfuEi d-€lla-6-€ae I ------*sog-a-q-€.,,rei!};;.- "f*',i-zrr+'r€-ai

qrgz€Il.ri q, srgqd-iq6-rc 6-$fr r (sr.

;;&,=: t "Js;?#Jffi zq=qr s{a?q q=rd, qz*r e+refrF-{tr'{q,qTzrF-gq eg-q6qr€g

aq? e-eiaapra-o-A erefuo-d r ffgeiderT,.qrffi@r^t*a

{q-6-rs}errl fd Eft a-f,ct"i qasenftaq t

a-"-ed-e-u.tra-u.tqr (sr.6. u1 12/1o-L? qz ffi)frft€rffftrEi ffrt #t'' #- e-arrua*qon

"r.ElzFftq-q-ar=i'-I-""r-=*rr'o*-l| uq5fdr 21-€pi"i r (a. fr+. 2a/3. w q-owFr)

. l",ft*;gni is located between u.uJuy and pakvashay (grahani according to Hemadri)

. Becausi of predominance of tejas (agenya-- by A^rnadatta) it has lost its liquidity and

become more viscid (more concentrated)104 ;

Due to its action of pak-karma it is called anal (agni - by Arunad atta &Hemadri)Like fire it digests food and separates it into saar and kiita partsThis involves entire physiology of digestion from entry of food into GIT till it reaches theileocecal valve [because beyond ileocecal valve the chyme (pakva ahar) moves intosegmented and then later haustrated movements lparipinditvat) and 111u.;*ity of theremaining water is absorbed (shoshyamana)It stays there i.e. between amashay and pakvashay and favors (stimulates?) other fourtypes of pitta by its samarthyaIn relation to digestion there is no difference between pachak pitta and agni, but inrelation to the remaining types of pitta (ranajak etc) there is difference betweeir pitta andagni

This agni should involve all the five bhutagnis as the panch bhautik gunas of food stuffare digested by bhutagni before the ahar rasa enters the circulation and is acted upon byrasadhatu agni.

. ---- @ |iffiRafu_en 6.r$freefarelq; 3ralexp @ e-€ftatup| -d-; -;14"

#, 19 ;2l /9 qs s6lor)o Agni can be treated by treating pitta with rasa, guna, virya etc gunas; otherwise agni(which is devoid of rasa etc gunas cannot be treateJ).o However, a deviating opinion is quoted in regard to agni and that includes actions of agni

in grahani and rasadi dhatus. For more detail please-refer to the r"pfy No. 2.2g. Thus avery big difference of opinion persisted in ancient days.

(Dr. Sandhya patel)

The questions No. 2.28 and2.31. have the same answer, which is as below.qea o-flb 2.2a fr EFr 3T s*E q A ws&o-sur + Rp. #, + 3rgr{1-gftE "ieaf

frw arql 31M qrfta, tfte.'r, ffia a<, edw1frft-q- zradq, e-arFaeq gerFq5-a srfuoai znEft r

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"iq- * siFrgra ftrqr B r

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"-f,ff B e-o oar B r

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o-r qf slz ere otr ftrdrwr srerh fua-rq sls -

=;tl-d =r--oto grffi ss+rrE"r qinru A q"h fu-qr B r

fua et- fue*q'r o-ci rre Atcr 6ldr B fu qA srfta srafu z#$ er$ErarufraiFIr"Tr a-A e sQS qs srrolq srafq etrrerFo *g;ft + rra-' qrprd c-61 .FrfrsTor B'r + sflTF qrFlq Fdr €IT iErrqmo qrFr* Fa[ 3TerErT ffE ir{rr€rEr eeurdrdr sznrg t zrerrq-d-6 b-qrs* ersr srFa or ord "iq-d o-c+ B rfud frftr- _ge * qiqaift-- B r fua * oq, €, aier wef or er$E B-qr+ q-$Tr # sds B I

a

a

a

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fud-qrRfuier 2 a{Trr

m* _ ="ffiqrqrorefterier- 1 eil-rrqiq fift-6 rq # qs aft fud fr srratq eier sTFrF B r

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qrzficr fr fud + si6$ 3rar s{Fd 3rusrcr a-fr ffi B r 115d * ergz+rt

ftrca srra.+q B r <-ga rrrd-a s{rR 6rd +_{e + cFr{sr fua or sqEru 3{Fa d a-t-e

# -t- B; €.t- 3g fud erffia srfd B r GTGI sf-a -g"T drdr fud er$s fr*n* a -.-'?- * -.in-a -;l zrara gq"E-rA g-d t;: qqt4 *- ftd qi! gB ffi B;; "tr-gk A+ q{ B6$warc # E r srF rn aft qfr 6-54 B r 3r.I: 3{rkt

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ftil€ e-6ri T{qfd-a 'o-ar ts 'fu s{Fa + g'r€rd d-6r} 6re ql fta d aft

gk ffi B q-t-E ff ora 6-{e- g fua EItr el+r;r- s*s s{F-d -+t gk ffi ts r stft,,€F,. 3rurT goq *i --=- -t +d-a E5-{e 11 ftrm-gk sfu sr6-errya ord *en B r

E ft "** €r.--rr s-{e * fud q+}cr s*{ sTFa lrrya *dr B r qs zrd s-€r6{"il' *

;,f- "ng

fud tt6 ff B, q-d ar.r 61 Bi54 frTddr B 3fu er€t rqe d qrar E fufua s*{ srFa fB{d } |

fra{. srraeqq r

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3t6d "11q

fud + {'il fu gaar o-c} rrz s. til ftra uo srrdr+q g'il -trI

E-q B r at fu ziqpfff{rr sfta r

ft-d - 3IFdfuoer - Eqrfq - AI Gc[, 'TT eEf{€T - Srffi reaier - gft aizruier

=*;y*"fu- g"T drfu*' * q-6 zrre 51 o1r+rn fu q- qq FEq ^o fto1.oer B r

go*r "t.f

e-a-gsn fu sfl?-+q E-d + uTTzr T{rer futr fr snq- e*e ga{T- "I1lraqr

a1.

aft s{frtrd- -o*--" * ftiE-€ qsar B r gtft ftTu ftrdf, lr-d5 t-{Tr sflal+q q-E B c*ara" (qr"ft) erSq # 3{Fa + 6-€ 6-rd Tiq-fi +-sar ? r

ill*-=i"r+ * q-65 =r1-w 31 qroi ts zft ftrif, 311{ sTFar f}r5-1 B r


In physiology there are five digestive juices. Digestive juices contain various entities and

juice is coitectiuet/called as digestive juice. Any enzyme present in that juice is responsible for

ihe function of conversion which acts with the help of that dijestive juice'

Here the digestive juice can be called as representative of pitta and the enzyme can be

called as representative of agni.(Dr. Kavita Indapurkar)

Following points will be helpful for better understanding of the physiology and

physiological diiferince between agni and pachak pitta'

effiprara eerrail a€ffisg

106

Pachakpitta Agni1 Site Adho amashaya pakvannashaya

madhya, grahaniTatrasthamev, nabhiagnyashaya, (bahyaeni)

2 Guna Dravashrit sasneha, amla sahakarikaran kleda teekshna. ushna, laghu,visra, swra, peetam, neelam

Tyaktadravatvamtejogunotkarsha khapitsomgunam vayu sahakari karankatu, ruksha sukshma

aJ Karma Chaturvidh anna pachayatipurvokta bhinna sambhataha aharsukhtarsheha jiryati, pachati,,vivechayati, prithak karoti dosha,rasa, mutra, purishani. i.e. sara kittavibhajan karoti. Kuryatchavyamanam chyutam annamevam purisham, mutra svarup pittasneha sthanm bhrajak, alochak,sadhak ranjakadi anugraham karoti.

Anna dahan, parinam. vishishtarasa utpadyati annam, aharrasashohyati pakvam pinditampurisham katu rasa marutamutpadayati deha-dhatu, oj?,bala, vama, svasthya utsah,upchaya prabha heturup karmakaroti. Dhatu ashrit achintyasvarup antarushma janya fore.g. ghrit sthit agni- ghritdaghdhata utpadayati. Sheshagni sthanm- Sharirasya chaagni karmanam anugrahamkaroti- ' yatha nirdishthaadhi sthan karmagunaihi iti.

4 Dravya Amala pitta, tikta pitta, katu pitta,accha pitta, HCL, bile intestipaljuice pancreatic juice.

Jatharagni, bhautikagnikayagni, antarushma.Gastrin,CCK,Secretin,Pancreatic hormones.


Pitta devoid of liquid is called anala. Agni digests the food and divide it in to saar andkitta. Pachak pitta is present between stomach and large intestine. All GIT hormones,carbohydrates, protein and fat digesting enzymes may be included in pachak pitta.


2.32. Are tikshnagni, vishamagni and mandagni fypes of pachakagni or its disorders? Ref:Cha. Chi. l5/50

Samagni is only type found in healthy person maintained

(RA\r)

by daily regime of eating foodquality and quantity demanded by agni of a person.4f{t $;t: sTFdcrdr+MAmount and quality of ahar should everytime be decidedheavy day before, the food should be taken light next daydigest food. The other types like tikshagni etc are affectedwith little wrong diet.

with judgement of Agni If food istill Agni becomes strong again to

by dosha and are prone to diseases


t07

3r*qfiaerurafD{€rrq 3{Ff,Aq-d€wTflr6-frq-fl EsItrr (a. E. 1s/so q-s a@qrFr)iMDrqa rto,; Efuqrflrq-€R=€it erdft-lM qr+d, ffe-r, ftlda, tl<: eaqorT,agef,

"rff: "TfsrffrRftr (9. z& 35/24)

3ffiq ? eq frq', orarftouqd-at goqrqi uto'lEe)qlarllrq-€Ei arTcIfA, d a Fdfu-qrortrqerd-ftfr r

Tikshna-, visham- and manda-agni are doshas (disorders) of agni, not types according to Charak.

Sushrut and others have also summed up three types of agni as afflicted by doshas (vikriyamapann?) while the fourth one is normal type of agni. Persons having vatadi prakriti have littledushti (better to say little deviation from normalcy) of agni but not vikriya (abnormal function).Visham-, tikshna- and manda-agni are vikirya (abnormal function) that produce features

according to the involved dosha e.g. sometimes nornal pachan and sometimes adhman, shula,

kujan etc are features of vishamagni. So these are disorders of agni and not types.(Dr. SandhYa Patel)

affia, ?ft€unF-d s*s ftrqanFq tn1 s-€fr * i:iilffi * 6* :rrS E r 'JTGI cTtF

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gd q-€ft-E€r -s{Fa -+ ggil c* s+f-er6 cratcb? ftr€fr 3ro@r zb?clr e * sS s{Fa otftreft-qi zl-d-{dft anBs r

qr€d sfiq c'Tqrul-BTrEtr eai eqrzeq-ara+rffi qe+r r

s*fus;aq: qrsre"*mr, t€ffids't' tlare+s-re ffi, g_d Fiz *sroar+iq, t

J#-.* '@rr F.R. tsrz,+){"a-dtrqzazfllRF d{qrq ffi_ fterr+< srrgeofffi+q:t

lr€rTa ql+{srft@ef, Ers-q* eft freq#q} l (a6qrfu)srrgoof oa, ?trru€g, gelTd, gqE-d QrS{, qfir eiq, *q r ?ry - * q- tqr+ 6rA 5 s-a-+l srFd sr€d ela{dr qrBs q6 6IIrr starEr s*z qftt-o @rfu *

gem Erslqq qrftd - futrol slFa qr€d E 3-4-A srrgffR a+rq sr* B I

qftto qrfu - fud-6'r s{Fd srt€a il& B r s# srrgffi arrs sr+ a-& e}-} I

om u-qft * effi * FF c'Iewt q-trr+ aru B r

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scrt ftd a.u qzrr€r * d e-g s{Fq qr€dsc1-t ftd gu qffiq * d e-g s{Fq nrq-d aIIEtaIT qrtrs I

*aTlFoera-de.il a-<rsrtr-a z{*: sa: r r (sr,6. * 1 /8)orffi-r fuqa, ftr#fur ffqot', rt<: trffi€@efqfrfd,

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108

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ggrc@ gueffiserl{ge$Ear{ I

frt.6 tr.#ararq furodqrqrterorar$s-erq a"nqi e frrrrs'rft r

gq-dqrFd e+ gdsa a dq qqrft aefu rr3Tcrqffrd gffi..i qre*i ftvsuanqrr (a. B t sr+z_+e)

E-{ft Rfuir 3tFa * aawrsaE rr sq-}ffi sea d fuqr s-ds srrqr B r

@ €rrEtq-rd o-nft fru-+i qcftrr I

?fte+ arct=ercil -errg-{ Nerq|Mo' r F. E r s,,so)flFa fid a-dr 3rFa +t ffi ts s*s Es-s'qftuna-{d-*;.q d aiqrFa

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Tikshagni, vishmagni and mandagni are types of pachakagni. These are due to thedominance of pitta, vata and kapha dosha over pachakagni.

Four types of agni described in cha. chi. 15/50 (Dr' Kavita Indapurkar)

r. ftrqarFa - fuqai q_trft qrgxq"{i o-Sftrz. ftesnFa - a-e-.tl-+ €rrR Ee.iffi r

g. a<rFa - ftrd-eft sr-i a-zanq sed sr€i srfu qr qrftr+. =rqrFa - g-€i Ud e-+i q+ €rrEzlrsd

"t*aa,Of all these agnis vishamagni, tikshnagni and rnandagni cause vitiation of dhatuswhereas samagni digests the food in proper way and in proper time, and creates or establishesdhatusamya.

In the same adhyaya Charak has said that above three types of agni (except samagni)cause grahani roga and called them grahani dosha.

qqqrFa' Ef-€@ ffi agftfu' r

d qrfr u-o"ffdai Trfi-Eni qqeqa r r

The types of agni which causes grahani is a grahani dosha which cannot be prakrut svarupa.Although vishamagni, tikshnagni and mandagni are found in vataj, pittaj and kaphaj

prakriti people that is why vataj, pittaj and kaphaj prakriti are said to be sada-atur by Ctrarak.lt isonly when agni pradesh is vitiated by dosha in above conditions.Vataladi purusha are very muchprone to such type ofdisorders.

agftfw [email protected]' q-Eftfelrdi gE qrur131 r (a. fu. o)As said,

ftror$ €rrEtq-€i Aq-c+r*i sr}lrar r

Three types of ugi'l Uy vitiation of tridosha creates dhatu vaishamya which cannot be called asprakriti. Prakriti is avikari dosha sthiti.

Chakrapani has said while describing three types of agni that -

109

1 , 3]-6ffi dersrflf}{eTrq BnffiS-delut-frrd -:--2. s{Fd+srq-q d-d"ft3. dt-dardi aTdrflTafA 3rf'aq*er: furwarFa, t

ftna-arqi ftr.f,Ifb{efh sfiaqter' *esnFq' r

edwarcrt eMra$ s{lffier, ai<rFa: r

Treatment point of view (Su. Su. 35) -Vishame - snigdha, amla,lavanamTikshne - madhur, snigdha, shit, vivechanAtyagne (bhasmak) - mahish kshira, dadhi, sa-rpi

Mande - katu, tikta, kashay, vamanSamagni is one of the states in svasthya

"ralTFdeq Er€er gfr srf-arfEr+* r

Therefore tikshnagni, mandagni, vishamagni are the disorders of pachakagni.(Prof. Kalpana Sathe)

Tikshanagni, vishamagni and mandagni are the types of pachakagni due to increased

pitta. vata and kapha respectively.

2.sssr) rvs& fuatrsr zb?IT aelr qaoft fr wr z{aiq ? z fuder€r oar fr u-flftB r fr*+a sI+f&rd B I

q) qa"ft Er E€Tra wr E a(Dr. Rakesh Thamman)

Name grahani is given to that part of gastro-intestinal tract where food is supposed to get

retained for a longer period for the purpose of getting digested and absorbed. Only acceptance offood is not intended in word grahana. Food is primarily accepted in mouth. Yet oral cavity is not

called grahani because food is not retained for a long period. Mouth just accepts food, teeth chew

the food and it is matter of few seconds that saliva is mixed with food. Food within a very short

time of l0-30 seconds is swallowed.srd-;qRrwrad@€q q6qrq q_F'ft a-crr r (a. E. I . sa* srz+ 3rart=q qEunq ga' u-Aoftuiar r (sr.zi.)*a u-qaffi E "ry ftaelzraaqr r (sr.6. eTT. a)qd frtaertr EIT.fi eIT o-ar qffiFfcn r

u-d"ft en qdffiarrr (9. s. 40)Location of agni is grahani.e-"i dtzrT: ffi' sr s@ erSt a-ffi1 (sr.ei. elr.

s)araffie+r@l3{rrd errt-e-eqai qei q-qft qrefa' tt (q. E. t slsz"se)u$ fuaerer araT q"ElfiRTerqaeqten, zrr ffis1d-d-+d fr€Ird ft16au-e{r sffi, qqft, q-fii a frqffi, ffirfuar gdffiEr a* srl+ 3{@req qerrq g4'ftra-ii:rqrlqflrerrdad: e+r srffiu{GM*qr er$i qffi

r

u-dsffTGtr r qd. ?rFIr:


a-<fErsra-e-a-cq qe-n{u-g"ft aar t

ilE era-affi oar fua€rzT6en I I

srrgerMffi anrercuFagvltft€r-dr qmrere-orR gmflrulfrrtrE sI r r

110

gffiaryeri eesr zrr frcnq Ef€r€rar: I

Erc'Tcrclcrc'tT d@ar4eq frqffiil (sT.g. erT. zrso-sz)ang-sro-+qrdE?q, s#-Egrei gneri, e-fl;fi errffisfu, =rrs@rtq

q-€luTrira-.iliflr ryaofrft ar.rr I srrflrerqs€fr frRrsA erqzftfrelq gwef, I +d q6oftcFc'IT fuaergr efrifi oeq* I ------ | qtEnererlq EIr: qEEJTerelET:, d{qi frerar t zrrE-46"ft, T-"o= "t-d+n

qftIrerglTffi'urler$Er;ft | err qrafiiq-qerr grRo-qleanafitls-dar ftj"*, _ ?rerr gF 6ree-E-€ri 6u-a6r$gfui -F1-gr{q a-arFaa*ei+iffi q-6uft rJ-eiqrs-dFH I 3rErcdt qrr:;i!grt#+r fqmi er*, q-€rer$qj?frt sr<T cffi*'frerar qmrerqarfr gm-ararfarfiio zrrl, gfrr (sr.6. en. z/sl qr3T5urqfl)

g*i-sr+e-a6me-i, s{Tarer}-srrffrerq{€rre q{rd-d@i ffi, z{r-ar6uft,E-qcn-3lereav, srei a-qfr1 ffi qar ? frqrq",-Fd6+: q.FR: o-'?F+ I e-a-o-ftft rqm-{ft gf frTqr€} aqft r srtlc'Ir U6I' t{ft TTT 3fl8#+a--3rq-Eod+a" ruaft I dg,G-rc-srF-d-{-i Tduft{€i qqfr, a qa"ft r ?rarea 6?r€ffid ? "s[ ftqra 4qfrE-,,, Efr',3r?iq+ r sffizrerrrr*qanla fr€r-d-drgw-d p-QdAEg{ r qa"ft @ae{r€rp: I -r"rT qgT{ffiq (ed

^r o)-"o-ar F-de;-{r€i-qr" 'Eft r ft..i a aQa' I ?rerr aig+a oeqfr (erfr.

eo)-"fr-i sQa"' q*tfrr al.i q-{"vrilg- eIT EFErr r{r#lclf,edrelT??r{IT UtoffilaqTFa: qrO*.n"rsrtnreif arqft, arerrt-ryatsr

-+q:-tr Utr I

d+d-fi"-qrETTtpr u-du-€rrsrq qrtnGrffii qfr 6-d..i gzm-++ft I 3rrr: "TTT ftqrqefErelsl:" gdasrilId+q r

srF-aen-err*grerrsr*qa+r+a-qrs-ft€rrflq arrq, ?ftrs{rarerFsr6- (sr.6. en. z/sz q-{ s]-srr<-fl)

u-6u-qr e-aaffi T{ qrfu qEpftqa, r

Rfraso-drE-d $sI q-6"ft ffisl s3nE e-EqrEd I _e"flrqu6E-drr +qeai-z+raed, -r5r furFa' r erffi q6ls-dn

Tcl@ I - Tr q1qft4g16uffqq4:, U-6uft EEi €nRnd+: T{ Edq I sTfuerqtaffia'qr gq{, _

q-gue.=.o#dqr 3rd *$Msa-* ger qi"ft ffirfis-E-fl} r geeq z+sfr ;ffi E{-e-st r (3r.€. eTT. sis s q-{ sr*uref,)

o The site of agni (atharagni - Arunadatta) is grahani (pittadhara as called by Sushrut)since it holds the food.

o A vishishta dhamani in amashay is grahani (? - Arunadatta).o At the entrance of pakvashay it works like a bolt so that the consumed food does not

enter pakvashay directly.o Luthita: rolled, rolled down, rolling on the groundo Consumed food is rolled down (churned?) by kanthanadi, brought down the lower part

(rnahanimnapart called koshtha) and is held by grahani (Arunadatta)o It holds the food in amashay; after its digestion the food is brought down further. (The

food gets digested in grahani). If grahani is weak it will allow undigested food to enterpakvashay.

o Pakvashay dvar could be ileocecal valve (prevents backflow of fecal matter from coloninto small intestine) or ileocecal sphincter (which allows slow emptying of ileal contentsinto cecum except immediately after a meal, when a gastroileal reflex intensifies theperistalsis in the ileum. (Textbook of Medical Physiologlt, by Guyton & Hall; Page No.734)

o Grahani and agni are bala to each other so if agni is disturbed grahani roga can bedeveloped.

o However, some comments made by Arundatta appear conflicting with the present" knowledge of human GIT physiology e.g. amashaystha vishishta dhamani. Probably thisreference denotes function of pyloric sphincter (which is not a dhamani) i.e. prevention ofstomach emptying into small intestine. (The distal opening of the stomach is pylorus.

111

Here the thickness of circular wall muscle becomes 50 to 100 per cent greater than in theearlier portions of the stomach antrum, and it remains slightly tonically contracted almostall the time. Therefore, the pyloric circular muscle is called the phyloric sphincter). Theconstriction usually prevents the passage of most food particles until they have becomemixed in chyme to an almost fluid consistency

o Otherwise, the location and functions of grahani resemble that of small intestine.o Pakvashaya dvar could be ileocecal valve.

srd-dfErgrafi-il{q qEqr.-drEoft ffdr r

ar rrarqwi errr-e-i q-fti q-qfr. ar€f.r: I

gdarFa-d-dr ger drflr+q fugak r I (q. E. 1 s/s6-s7)U-gunftft €TrluTrq, araffiacq errssnEsef, I ffiqr

srd+Eeffia e-HqitiDrdr sw{Fdr a r{ft 3rcrF-drd errrqfr,qref,a' gratfift qraqre*a' gi;rfr; ekr: ffi"fi*g* aralTaqf8r*, +aqfti q-s-Sft g-dd{ r gq?aFerdr Efr srFa-qr ftarqrqrr-+-r*arq{fr*fr e{Fddr s+erffi€ar. ffi-dr

zft sfu qreq{ e*6 #,ora # fua

arffiqfti q

€rrfr rrredsrga7fr6p,

smjFar,3{5r qA Jrr&r+s{rrrerrz'i q-68-qr s{r6r (a. E. 1sls6-sz q{ a-€qrFr)qarrorei ordrdffiq ae.orqesa<<rFag

t (9. eTT. 4/1s qE seor)q6 fudreruI, eIT a-gtr@ u-€?i qmrereffiqti qru-qftr (g.eTT. 4/ 1 A)qdcqrftr @t sfl.rnererrq q-€.i owrererqarse,qwrelffierci qmrerqarqarffierd ftkffi€lEi dgrki, errt-oft 'qr6-ref' Efrelsr (9. eTT. 4/1a qs s€ut A-6-r)

cEc'lT: g@fu erqt ar-dfu elr(qrerenqcrs aqFcr, I --- r <erfffr errd-d2, omfdgffi qr€-drfr ea-o-don cerfffr €[T-[€[:, *qrfi?reT

3rtr{€rrdq*eTT €Jrdrerqr, Arqrd-dtE aerF<r' *arapr Ereef, rr (g. eTT. 4/s q{sew)

e-€ errarer+ra\ ffis-qftn$ r{ ueneaqwfDfifwm'Frgeaqq-{rg@: EFrE gE s{r} errgraeNscq€r{ 6c"rujE: lt (sr.zi. eTT.

5/)q6 fuaersr arar q€rflrer€En€q?€Jl, ztT R srazF-a sTf-€rgradqrs|mqqdrerq+d€+ a-gtr€rd-i E-+d fr€rrd ffiqsr eirsqd qqft r r (sr.zi.err. s /)All these references imply that small intestine (mucus membrane of the small intestine) isgrahani.

(Dr. Sandhya Patel)

I ) q6 fbaersr -rrirr ErT a-gtr€ffiqqragffi-drerqrE 9€d, qererffierd errcoft r

erqfr qr{,snRT-i urR"i ff"i # +}wl=i Euilq I

a#fr qerrcnai eilRd ftratqEnrr (g.eTr. 4/1a)€r& fumersr ararF o-ar B, * srrarerq * E-oa-o-g, rIEEnerEI

+ hu srr+ gu sq-gq ar$ q6rt d sraqra o1 errtor 6-{ft B r qsYa-Ed d sffifr fr qgqr gen srftra, Enfa?T, d-a sfu *a srd 3fudd +q * ff fr wren B, am etfua aft A qnn BrT€II;I - dwrd,

e-sfr dE of qrFd gd-fi srf,fo $, aenfr s-€-+ q+}rr + zider fr qaIreF 3iar + ftru rgm *dr B slc rs{ sirr or freqq

"ieef + 3rg{{r{ m-c Aar

qrBs r e-ei q-{ zfrs * grra srfbr}a B r

T€nEr BRa-ft-

lt2

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+ E rd * *d-d- F C" .r<reif str ar+6 srg*FroT fr Bedqtrr# +t b-ql dr gt$'r ErT qqa o-Ci E r

ftrafto-rn- qr+o t-tf fu b-fl A ft-ffi a+Fa-oq # + rnr{ur +6il er< EET q-+rrfu-qr ra-rar E r

eift-d- itTtr 3{aer d} E}> dFr6l fr Bedfua &n e, .T6r s*cnr e}q'r 3{rd uftA-dr-m d edewa s+E S dar B r

qerrordzt- 3F*r ora d znargurtrqr AEa- fu-qr Fsil st@r rrfid-d slE eifu.T d-6-{a-a * o.q i+ ee5ara d z{re-u-rt d> t 6rr< sn*r B r sreria qrzra s}s eilqor *fuu r{A-dlz dt ol s**ra ora *trr B r srrgt< d qrqa s}z 'e}qur 6rE{ 3 -6 d}qarqr B r

qrqaei a a*tm-ai qr-d-gaai a ciqla rqra-a*@'rr (+urt-€r6-{fumersroar or qoFa srwiar d,q-d d qgd wsdr A fu-ff E Iq6 fuaersr ETTa qrrcn€rq aes-E€Tr I z+r @s+TTerertaq+qr€r+q1u-n-i d-+d EerrS ftrml'1-e{r e1qq6 qaft q-fti q fr€qfriadsc{rdarq ar6uflq gd-ffi zigr r (sr.zi. err. s)

tr< srfErgrd-fftrH uewr_<-a-eun 6t?JT: I

*o era-affi o-ar fura€rer{iln (er.€. qrr. 3/so)gE+ ft-d-{q A €rd ?qE 6}trr fu fumersr crc,rr rff qqfcr 3rrryrerq A

qeElTerq tT6 dff B r gerd qqqrq ararcrtr +t a-€ifqr qr.ia+ ffi B r fu..rercr cb-c,trsi.rdd U-d"ft cFr zranleT Eldr B r U-A"ftEer zFc,rT -DT Org5sr fumerfl- q5-f,T A +6 Bdfu o-ar qrt errarerqrf,rd-qF{r B r

u-6uft "fi_a-sro-qrflrq-+aagq- qtoflq ua"fr a-ar r

ar rr (.r. f. r szso)^ sratq q6"ft 3rFa E5T 3rrs{q B s*z qa sr* gu 3r@r EFr u-aor o-ffi B,q6 d6sft qrflr + 3q{t aTTar # ssft B r

rr-Err?rr?reFH€qgerr q6"ft z+r qdffi(rrr (g. 3. aot.tae)qcFrTerq s+E sTrdrerer * deer{q ord"ft 6r zerra E r

a-<rflsera-aree-lrq uaunqua"ft aar r (sr.€. err. 3/s o)erTs66r€r q6nnq d-€if,r udsftfr al-dr I

3l@I tEr a;-5w Or* cITaIT 3l"rEIEr UA"ft B r

fr€rdr qmrerqgrft a4m-arurfuf*a znrr (sr.€. err. azsr)q€fefer5q €fET: qzEITeTq=f<T:, atqi Refaf f

zrr F ordoft, u-*tz=r "Tagr q-8refler€rrccl,q]erifdlff

I

q+r qrai&o - ercrr arfr orrrsaruhls-$dr fter6p, ' (ffi a-6r)

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sngfroT S srge+rr qrcrer q€a+ ?GrcF z1 *ar B r

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qtETTQTET

srd q-rm-srffi-zerrtzrhsftstrafr qwrcrrd_rlwrerq: r (sr.e eTT. r zzrerafui{i<rrE-6l)wdi qE sra q@ 3rcr{€rr +1 grw *dr B, qa rr-ererq B r

Function of large intestines:Formation of feces

113

After the absorbtion of nutrients, water and other substances, the unwantedsubstances in the large intestine form feces (Essential of Medical Physiologt,K. Sembulingam)

gc{ !r-Fr{ qererq cd an-d g+:tu€a fr 6rd T{rEd B eR+fru q"ETer€r

6 drd EeF€€d B + qffirerq 6r sq8 ert d sst qran 3{crercr 6rc'r e*sertoE r srd, ??6rreren Efu * u-6"ft ?€rrd ?iflrEr g*ezrf,a B r


qd fuderrgoi Err .F?TT qffiffiar qEErTerer a€sz€r zrr qffiFfcn r

Grahani is the organ situated between pakvashay and amashay and where the sixth kalaa i.e.pittadhara kalaa is situated. Grahani is the main seat of agni. Small intenstine can be called asgrahani because it is situated between stomach and large intestine. Most of the digestion takesplace in small intestine. It is the seat of multiple digestive juices (adhishthan of agni) at the endof small intestine.

Most of the references about grahani can be applied to small intestine and so it can be calledas grahani (Su. Su. 2116; Cha. Ch| 19153; C. Chi. 19154).


3T) rys& fuf,€rzr arfr err 6c'TT qftotfttar I

qub-ETflTererdIeqr qauft z+r qqffffitrr u g.3. 4o/"1 69ftaersl o-ar o-d"ft # snlara B r u-a"ft errarerq cd qFrd or Ftzn e E-df

qg qrqofrd, sr€ftrd ttci qra-+lF-a (srrflrerq .FI sr*a+rur) <Fr fuarerq, Ezi3lo-alTerq + sff *dr e I 3rcr: gS s{Errcr€Errerenfl€Er s{ercrT qar.flrErrerq aft o-ar B r

{duft g:+ 3{zr{rq of eraafu gqar fraersr o-garft B, d fud +} errtor m-gff B r

q-& qerra sra d aft qa.'r .F??TT E gg+fu+ u-d"ft o-garar B I 3rer: fuaersro-dr fru-d"ft ts r

e) su-*m ftr+a-d i zrre B 61 3naTTerer sreilarrq uq gdiT .Fr qetFr a+r-ur qei q-{3116rg tnr q-dut uei qEa *dI B, d-d q-duft o-garar B r 3{rffqffirerq H€Er erd u-cruftq-T a€rra B I

This can be greater curvature of stomatch and dudeonum.(Prof. Kalpana Sathe)

Sixth pittadhara kala is itself grahani, which acts upon four types of food (asita, pita,lidha and khadita). Food is propelled from the stomach in to koshtha (intestine) where it isdige-sted and absorbed in due course of time by the action of pitta. The site of grahani is between

stomach and intestine.(Dr. Sangeeta Gehlot)

2,.34. Please explain the physiological confirmation of sthan of pratham, dvitiya andtrutiya avasthapaka. (Ref: Cha. Chi. 15/6)

(Vd. Vaishali Veer)

3ta-{qUffi-ffra-{+fr I ---- | !rqr-b?I: €fr geEFrEITeb?[:, qer< snRt6ffiv 1

igqreare+ s{Fse:+fr ffg{r€I:; fu-dr 'aguq grq ob} a{rirrd' Efr qra' 1 #aanr gfrfrrgeilsq-d 6ruef, I ---- ad E[: eals+rqads;eT 3tr6lTfltr: deenaaG-+ar -rEr6rs{qag{.rrflrqrs edqr"i fte}*q q-a-q-eft r @. fu. t s/s-'t 't q-{ d@-qrfu)

o In the beginning pratham pak of ahar is madhur pak or because of madhur pak, phena-

like kapha (which is ghan) is produced.o Large quantity of mucus is secreted in the stomach to protect the stomach wall from

hydrochloric acid action

114

a

o

a

a

Tt-fr :rrs-flq|.ITfirdsq r ft-qotrs+fr q-FrcrercrE€r | @crsiloru€r sreiarrui q.rg-drdi-{ffrd-Jq, sr*4 a ' fua:errazftl*i fueoerrorzrq- <elqfr r sr€Ffr 3T€rcrfl r

=l9_ ea BTreaa; srai q tudilda-{e{rrr<r6*{€r scq.r €fr g*+-l 6'fq. 1s/1o qs a-o-wFr)

After the first phase the food is partly digested, has got amla bhava, and is released fromamashay.

Gastric chyme released from stomach is highly acidicThis partly digested food enters pachyamanashayThe pitta released from amashay is aghan and is called acchhapitta.qcnerei g

- ure-tiR aTc,rsq?rerT qmrerei rrcruq I eiqflrure:q dRaifre-aqodaraer$ aQa', dens€rEqretrrT?r€r oRa-dr eiqaroleiq:qreqrrdfqrgq@E r qaear*rrsi zl@a-dRa-qrqr$ arftn, 3rir: .rt€rdrr6pq,

Eft qE qRe-q '€itilflF rtq, €ft q-dq r .rnftpeaqqEeh qftftls-fs'rrdqrara;RilI?rgn qtFRq I cfrg: €Tq -g*-- Fft @orq}s-a-str Eqaftger' @ aroftr-The digestion process is over and the remnant entering the pakvashay is fecal in nature(malarupa)Since agni vyapar is urdhvagami the remnantpachyaman; instead it is called shoshymana.It is paripindita and malarupa (fecal)Vayu is formed because of katutaThese functions are carried out in large intestineDigestion is nearly complete by this time.

entering pakivashay is not called

Water is absorbed; movement of chyme from ileocecal valve through the transverse colonrequires 8-15 hours and during this time chyme becomes fecal in quality and becomes asemisolid waste instead of a semiliquidGas is producedMovement of chyme is in haustral form (combined contraction of circular andlongitudinal strips of muscle ) unstimulated portion of large intestine to bulge outwardinto bag-like sacs called haustrationPyloric sphincter constriction usually prevents passage of most food particles until theyhave become mixed in chyme to an almost fluid consistency (Tertbook of MedicatPhysiology; 10th Edi. Page # 732)Inhibitory effect of enterogastric nervous reflexes from the duodenum: These areespecially sensitive to the presence of irritants and acids in the duodenal chyme.Whenever the pH of chyme in duodenum falls below about 3,5 to 4 (this is highly uridi.;,the reflexes frequently block further release of acidic contents into the duoienum untilthe duodenal chyme can be neutralized by pancreatic and other secretion (Textbook ofMedical Physiology; l0th Edi. Page # 1- i2t. Hormonal feedback is also responsible forslow rate of emptying. Both these slow stomach emptying when-

o Too much chyme is present in small intestineo Chyme is excessively acidic, contains too much unprocessed protein or fat, is

hypotonic or hypertonic, or is initatingfudd-{qr+g srrarerq €fr 3TTdrer€r

o

a

o

o

o

o

a

o

a

srrdrer*edelTar: | (q. e* 2o/a qE aoqrFr)3fTaIT€I€t: fumrereT$qffiEr{ | (g. z&sTfu<o€f, 6'c6, ffi' Fdd,-drl:, tlzrd g4:1zl-qFaq-ftil E-*rrz' 3{T6r{: uft,sjEft r r (g *

I t5

3Teil+rrar,, edv-+er+E srrarerer

zt rt z)

+orszz)

Sthan of first, second and third avastha pak:

. This means the site of first, second and third pak is amashay (stomach), pachyamanashay

(small intestine) and pakvashay (large intestine) respectively.o Stomach content in the form of gastric chyme is released through pyloric sphincter only

when it is almost in fluid consistency. The end result of first pak is phena-like aghan

(almost liquid)o In the second pak the content is partly digested (pakva-apakva) and very amla, but the

digestion process still continues, because when the chyme reaches pakvashay the

digestion is over. So the second pak takes place in the small intestine.

o Pakvashay is large intestine as by this time almost entire digestion is over (no samyak

vahni vyapar), the matter enters as waste (malarupa) and absorption of water (to a

maximum of 5 - 8 liters of fluid - fulfilling the quality of shoshyamana) and majority ofthe gas (vayu utpatti) that enters the colon occurs through the colon. Moreover, the

bacterial activites also produces gas here. The movement of the chyme (which is now

fecal matter) is by haustration (paripindita).(Dr. Sandhya Patel)

ga * d-o-g sed gEFTTerq - qeral 3{zr€ettttrer - agr 3rr{€rrqrcFsJe} sTrflrel-el / rr€rdTl.TTerer - ftre-eq 3{-{{€]TqT-5 - 3Ift;I 3{€r{qTgT-FqzmT€rq - % 3rzrgqrqr-F - E-aftq 3rcrE€ITqr6 - 3rFT 3{"rg€lTqrer

dIgT 3Icl-{€ITqTEF

3{E|{q gffi-fftt-{q q-5{T5gI qEITeFtt: I

agersrq-o+1*qr{ tatf- sff* r r (-. F- 1 5/e)qg-21-gffi 3n6rl ai + .i**tq strznr agffar+a *trr B r erfr tntn .Fr s-&{q zerra B r

6ftffiu a srgtr 3t1.r1Terer * - era 3r€rr€trcr-D qarqr B r g$-dr acTc"rcr sd 3ITffIQrer

-riF dgT 3l"r{qTqTtF Or gerra B t

s{Terenq s{Tarrer+tq | @-d;fiTer{€r sreia+ror qrg-dr d-e-ffrrq 3r+4 q ft-a-s€rrd-{i6t€T

Fd-<-d€rrdi"-s qefufrr (a. E. 15 /1o q@'Enuft)

-rg a iilq 3{16r{ srrarerq d sr€}errar fr srrar B ao serfr frta zftier * fueoerar

arrff B r

qrrn?qTergr edrsazerra-gmr 6fr4 qesa-<efua;5 ! (g. T* 2 o / 1 2 se-r &o)argufq ftpgra fuftl€r a*oq r srrqreri rfar.ift efrqr agz eftaa t I (g.T{.

zortt)srfueo€} arg"rdr{: om urftg5aq s{fter+;Tr (g. zl 46/527 g-€ur A-d--r)

in6r 'dr6 .n*rg fr 3rfr<a€riTl B ao rrcF agz 3{cr{sTsTeF "lafl4r arBs I

When food is chewed it is mixed with saliva, which contains the enzyme ptyalin secreted mainly

by parotid glands. This enzyme hydrolyzes starch in to the disaccharide maltose and other small

poty-*r oiglu.our. Starch digestion continues in body and fundus of the stomach. Every small

amount of protein and tryglycerides is dig-ested in stomach'

3{rdnerq fr 3{z.r aeT agffa{d-d sngFaa al-a * aft zqe B t aan a+gc 3rrc€nqtr' a;r

s€rra gsd srranerq B r

3r€r 3rtr{€rrrr.F- 3{Er srsi srrarerrr fr srr+crg srffi sttrc€Trqer *dI B I era gdgJq-fufl ag" 3rcru+-trclltn fr fu-fl arqr B r

sr* srr+nirs @] fr rrqffraTer€r o-ar B r

rr{ g q-azr+fl.l-€I fagael-Iq 3{dde{Td?t: I

3Trqrsn-cqa-d{T;ass ftlnf -aIif, :r3-dttt (q. ft. r srr o)tr<.rafl;rrqrEl dt rc;tft ? ftiz+ ar* 3T16rg zrr qzra *ar B r

{r;E-rgtdag6.i l.}?tsoi tl.r{irner{FflrqEei ft.-i a-gtr€rfi-dtfl.i q-dfr ftrffi q I (9.

ll.'2 1/ta'lrl.Flr.nr?rr;Fit::Ti;) gti:r anfbrcarraq r (s,cevt)

116

fua zar*g 3{TflTerer gft srrarerqrc}a+ror, r dft{.F-r g6+-{q fusrarrur' r (qo-qrFr d. "lzo re)st-i q-dfr Frffi ffi at q6srgT{r{ c4EI@t d *ar B r

q-6"ft .Fr q-€a 6rd B, * d sngtrr+T +

Starch: Within 5 to 30 minutes after chyme empties from stomach into deodenum and jejunumand is mixed with pancreatic juice vertually all starch will have digested.Protein: Most of the protein digestion occurs in the upper part of small intestine in the deodenumand jejunum, under the influence of proteolylic enzyme, pancratic enzyme, trypsin,chymotrypsin, cirboxyploypetidase and proclastase.Fat: All fat digestion occurs in small intestine by emulsification of fat by bile acid and lecithin.Digestion of triglycerides is by pancreatic lypase. Most of the absorption takes place in smallintestine.cTeIT dEId, st* 3{rflrerer, qarflTarerEr cr u-6sft uo q€} * qqfq B r e-S 3rrcr3{"FJ€lrctT-F or zerra B r

q-#q 3rtru€n-qrqtqarerei g qrrd-t-q aGaarq r

qftftFs-d qtrcreq srg"qtq EbEsrrer?r:n (q. f. r szr r)q"Fnerer -bE 3ftr{qrclltF cFT TeIIEt } I E6<ra fr qa s+{ 5&Ea-drgd or e}qur A-.F-{qftftfSa aa *qrs 6]-n E qa frrg B, sfu e-S qeqrerq B I


After considering the histology, structure and function correlation of stomach, smallintestine, large intestine. The first avastha pak starts from mouth and ends in the first part ofstomach. Dvitiya avastha starts from lower part of stomach and ends in first part of smallintestine. Tritiya avastha starts after dvitiya in small intestine and after that sara kitta vibhajantakes place.Physiological conformation (in short):

o Histologically stomach shows gastric glands devoid of peptic and oxyntic cells at cardiacend, and they secret much mucus.

o So madhura avastha pak starts from mouth with the help of saliva and ends up to first partof stomach.

e Lower part of stomach shows gastric glands with peptic, oxyntic cells so we can say thatamla avastha pk starts here only.

o When the gastric emptying begins, in small intestine the bile and pancreatic juice are

collectively poured through Ampulla of Vater in the first part of deuodenum (This can becorrelated with acchapitta that will ooze out for its function.3frererT@tnflEruq ffi sffi r

o Small intestine shows villi. Large intestine does not show villi. The saar bhaga i.e.digested food material gets absorbed through small intestine with the help of villi.

o Large intestine is the part of purishvaha strotas. So avastha pak completes at the end ofsmall intestine and kitta vibhajan is the process, which takes place in large intestine.

rhe consept of avasthapaka is itself an explaination of physiot"lhftlJ,i!1J:,tffi"J[?digestion and in whole body during the process of digestion of food in gastrointestinal tract. Theconfirmation of the sthan (sites) of the three stages of digestion i.e. pratham, dvitiya and tritiyaavasthapak can be done with the help of the description given in Shrangdhar Samhita as

following-1. Patham avasthapak -

tI7<{ tcEt I qt l<t <{ qt I c)t <; qd urontrrdEa' r

argd +-dend q q-{tifi aata z+, t

Therefore, the site of pratham avasthapak is amashaya, because orally admistrated(bhuktamatrasya) food is stored here temporarily. Mucus secretion (kledak kapha udbhava) bythe mucus glands of the stomach starts. Kledak kapha is madhur, picchhila prakledak and shitaldue to audak guna (watery property). A mixture of food and mucus produces foam due toimmulsifiction (fenbhut svarupa) by the mechanical churninig action of stomach (saman karya).

2.Dvitiyaavasthapak -Chronological (kramashah) second part of stomach (amashay adhobhaga) and duodenum

(grahani) are loaded with acids, enzymes and hormones when the mixed food is propolled(chavyana) in lower part of the abdomen (annavaha srotas). This is the sthan of dvitiyaavasthapak, the second stage of digestion. In stomatch peptic acid (pachak pitta) mixes with thefood; curd-like (vidagdha) sour test and consitancy develop. This chemically changed foodresults in realease of some digestive juices and hormones like bile juice (pitta), pancreatic juice(katu and acchhapitta), CCK, secretin etc. in the duodenum (grahani) with the help of gastro-iliacreflex (saman vayu karma). Therefore, from lower stornach to grahani is the sthan is confirmedfor divitiy avasthapak.

3. Tritiya avasthapak - Third stage of digestion i.e. tritiya avasthapak is seen inrest of the small intestine and large intestine, physiologically called as pakvashaya in Ayurveda,where the pakva anna (digested food) resides.

According to Sharangdhar pakva ahar rasa is katu till the katu pitta and agni are mixedwith it after proper digestion. If the food is not digseted properly it will remain aam (amla due toapakva anna amsha). We can expirience this in indigestion. At the tritiya avastha paka inpakvashaya paripindit svamp of mala and passing of flatus (maruta) are the indications of properdigestion. Therefore from the second part of small intestine (illium) to the end of large intestinei.e. up to the rectum is the sthan of tritiya avasthapak. Also Chakradatta has explained the

locations of pratham avastha paka at hridaydurdhva where the madhur rasa is located, which isobivously near the location of its sthan (amashaya). Shelshma samvardhan, sharir balavardhanare seen here. He has described nabhi hriday madhya sthan as the amla rasa location in the bodyof human being. This location is also obivous for the pitta pravartan for dvitiya avasthapak. Katurasa is located adhonabhi and therefore accumulation of vayu is always seen here in tritiyaavastha paka. Chronologically these three are known as madhur avastha paka, amla avasthapak

and katu avastha paka.(Prof. Kalpana Sathe)

Sthan of pratham avasthapak is stomach whereas dvitiya avasthapaka is small intestine.Large intestine is the site of tritiya avasthapak. Breakdown of carbohydrate takes place inpratham avasthapak which leads to formation of glucose. In dvitiya avasthapak protein and fatdigesting enzymes act along with carbohydrate digesting enzymes. End product of protein

digestion is amino acid while fatty acid and glycerol are the end products of fat digestion. Up tosecond stage all absorption has taken place except the water. Due to formation of glucose and

amino acid these stages are known as madhur and amla avastha paka respectively. In third i.e.

katu avasthapak there is only absorption of water and electrolytes. Due to absorption of waterundigested substances beco me hard, which is known as feces. Due to bacterial activity in colonmethane and ammonia-like gases are formed

After completion of digestion in GIT rasa undergoes further metabolic changes, which is

known as vipak.(Dr. Sangeeta Gehlot)

118

2.35. In Cha. Chi. 15th chapter, Charak has described avasthapak and vipak in detail whiledescribing the process of ahar paka. Can we critically analyze avasthapak and vipak on thebasis of modern science? Can we fix any laboratory investigations for these concepts?

(Dr. Suchetha Kumari M.)

Avastha - paka in compendia:First stage of digestion:First stage of cooking of rice comprises of boiling water and formation of quickly expanding andspilling foam like uppermost laygr.3{El-€e[ Uffi-ffIT-{q q-_S€Tg IIcIT-b-if: I

flg"rdrq o*1 a+rora #aagr sfffr1l (a. E. ls/s)Pra is first. Papakatah is while digesting. Udiryate is kapha secretes or kapha is stimulated. Afterfood containing six rasa is ingested (bhuktamatrasya), foamy secretion of madhur kapha takesplace as a primary event in digestion.

First stage basically occurs due to separation of prithvi mahabhuta and jala mahabhuta.This happens due to effect ofjathragni of food. Jatharagni acts on food, which is already grindedby teeth (dantena jarjarita); and breaks it into panchabhautik components. Breakage begins withprithvi mahabhuta and jala mahabhuta. They together constitute rasa madhura in context to rasa,and dosha kaph in context to dosha. So first stage of digestion gives rise to dosha kapha and ismadhura in rasa. Over here, first stage of digestion is needed to consider as digestion of food instomach till the food gets mixed with acid and becomes acidic?T5t 3{raTTQrer: frorerqtq sqft-dq d-q@d6arq slffranq *cr+r: zr< El-EsrrRs?q, z+ a-gftferuv s{T6r€q 3{TetT{:t (g.T& ztttz)'

In modern anatomy and physiology stomach is hrst receptacle of food, where food comesin mechanically digested status by grinding of teeth and contains salivary secretions. Cells ofmucous membrane of stomach secrete very strong acid HCl. Copious amount of thick and viscid,insoluble mucus is present here to protect the mucous membrane.3rrarerS

"iar_dft edrqr ag{?ftera: r

It softens food and wraps it in such a fashion that even spicy food is unable to irritate mucousmembrane of stomachTr q d5t sffi' gq' 3{TEIT: qfuq' f}r;a-tiqra: {ard?e? aardfr I (g. T& z t t t z)All these thoughts in certain aspects match concepts of Ayurvedic digestion - first stage.Why first stage should be called as a stage of sweet rasa, second one as a stage of sour rasa andthird one as a stage of spicy rasa when tongue is the only organ to perceive rasa? Tongue ispresent only in mouth. Once food traverses beyond tongue, how these tastes in terms of rasa arerealized? Following reference answers thcse questions.

It is not necessary for rasa to submit itself to taste buds. Certain occasions call forprevious experiences. knowledge given by experts, or judgment by means of actions of unknownrasa. Hence manifestations shown on body can spell out rasa. Rasa in avasthapka is judged bymeans of manifestation observed on body. :

erd errr-tnqa' cq sefr a q6er*, 3rrrrirr?r: q @ha, ffifrE srgana;6 fift I (an.g.)When ingested matter is mouth, rasa is perceived by tongue. Once it passes beyond mouth, it isguessed by its effects on living body.Judgment of first stage of digestion as madhura:

Suppose sweet food is ingested. It is recognized by tongue as sweet. When it comes tolocation of first stage of digestion, it remains sweet; rather its sweetness is accentuated due toaddition of constituents of sweet rasa, as a result of digestion process. This is manifested on bodyin the form ofaccentuated kapha.

119

Suppose spicy food is ingested. It is recognized by tongue as spicy. When it comes to

location of first stage, it behaves as if it is sweet. What is meaning of food behaving as if it issweet? Spicy food, which burns tongue and mucus membrane of mouth, brings tears in eyes and

makes nose nm; should irritate mucous membrane of stomach immediately after reaching it.

Individual eating spicy food should get burning sensation, till the food is excreted out ofintestine. However this does not happen. Once taste is reahzed at tongue, food swallowed is not

that irritant (vidagdha) and burning as should be expected. This is because of thick coverage ofmucus protecting mucous membrane of esophagus and stomach (amashaye sambhavati shlesma

madhura shitalah). In addition saliva helps to bind and wrap this food.

Since this stage is non irritant to mucus membrane of stomach, it is called madhura stage.

This is only rasa, which never produces any irritation.It is therefore proposed by Ayurveda that manifestations in terms of accentuated kapha

will vary in sweet and spicy food quantitatively. With heavily sweet food, satiety will be more;

drowsiness and heaviness of meal will be more than spicy food. Yet, first stage is non-irritant

stage (avidagda kapha). This is stage ofaccentuated kapha.

Accentuation of kapha is responsible for madhura rasa and vice a versa.

argeft ftfrmara sdRara*o q r

arrffrer+ "+ardft

edwr agreftrrf,: ll (9. T& zrtrz)This sweet (madhura) and cool (shital) kapha keeps the food non irritant, in fluidly status and in

viscous condition hence it is derived that first stage is madhura stage, generating kapha.

Practical aspect if observed as per todays physiology dictates when food is received in

receptacle of stomach, it is churned and made soft and is mixed well with gastric juices. This

churning gives semisolid appearance to food. Not only does it become foamy but till it is well

mixed with acidic gastric juice, it remains non - irritating due to covering of gastric mucous.

Stage of.digesting food, till it acquires acidity, can be termed as first stage or madhura - rasa

avaitha - put u. Food with any rasa taken in this stage will fill stomach to some extent and offers

a little or more heaviness depending upon quality of food. If more unctuous food is eaten, itgives more heaviness. Dosha kapha is generated and nourished in this stage.

ii. Second stage of digestion: Second stage of cooking of rice comprises of half boiled rice with

less foam and severely rising steam above thicker water mixed with neither boiled not raw rice

grains.q{ g qar4Tl6rg€r fu<oqeqffi3{TEl-r: I

3nerqr€rcr4Farq ftaq€d*rr (q. ft' 15/1o)After this, half digested food-which is in the process of digestion is propagated downwards from

amashaya. (Since location of pitta is emphasized here, particular word is used.) Due to sourness

of the food, achapitta is secreted here.

Second stage basically occurs due to separation of teja mahabhuta and jala mahabhuta.

This happens due 6 effect ofjathragni of food. Jatharagni acts on food, which is already grinded

by teeth; and breaks it into panchabhautik components. Breakage in second stage is with teja

mahabhuta and jala mahabhuta. They together constitute rasa amla in context to rasa, and dosha

pitta in context to dosha. So second stage of digestion gives rise to dosha pitta and is amla in

rasa.

Second stage is of sour rasa. A short time after ingestion of food, thirst is felt by

individual eating food. Intensity of thirst could be indicative of type of food eaten. When more

agni or digestive mechanism is active, intensity will be more. Hence in heavy or spicy or irritant

food more thirst is experienced. Following manifestations indicates this tage.^ffi{arqqq -' fu.rr-g+r qr+rq-:+re-daf-a *en e}efar6orRf}+' ftaq r (sr.z.{- Tttq,':)

120

Individual due to generation of pitta, gets feeling of appetite (abhilasha) since food is beingproperly digested, (pakti) feels thirst (pipasa), looks nourished (prabhaprasadadarshan), likes toperform intellectual functions (medha) likes to perform deeds using his bravery (shourya). Allthese things are in fact felt by individual from peak of second stage to end of second stage wherep'itta is dominant all over physiology of living body.

Second stage of digestion is needdd to consider as digestion of food from first part ofduodenum till digested products are absorbed. This entire area comprises of mixed digested andundigested food (vidagdhasya iti pakwapkwasya). Hence it extends to second part of ileumalmost. Over here, pancreatic and hepatic secretions along with succus entericus, in form of Pittadigest all food components. This makes digested part of food to be separated from undigestedpart of food

rrtrcrr zlr{fuEeFd+e=i, (sr.€. {& r zre)This is grahani in Ayurvedic languagesraqftrsrcrarc.rgq- at6un{ u-A"ft aar r

araffigs@rgrqd errls-€@i q-cFi q-6fr qref,o: rr (q. f. t stsz,se)

This part of digestive system holds agni, hence it holds food for a long duration and thisaction gives it a name grahani. It holds food till it is digested and sends it down only afterdigestion.*o erqaffi e-ar fumertraaqr r (sr.6. en. s)q6 frdet-{r .rra err o-ar qffiftfar

r

qqqrirTTererdrerrr€rr q-6oft z+t qdfthr r r (9. s. 40)qS fud€rfl- ard qzrcrrflT?renrr€qz€fi, zrr ffi 3rrffrerqr(q€nx+ql"?q3rdqq*d fterrd ftra*q-c{r eiffi, q-dft, q-fti q ftqffi, Mrkr" <i

u-a"n-+igr r eEi -r€rr:

The same is also called pittadhara kala because it gives support to pitta in this area. As functionof this part is digestion, this pitta is digestive fire. Over here digested products are absorbed.Undigested products, once decided as undigested, piNS on to pakwashaya. Dosha pitta isgenerated and nourished in this stage.iii. Third stage of digestion: Third stage of cooking of rice comprises of well boiled rice whichnow is ready for ingestion. Water is evaporated and every grain of rice now is cooked.qryr:qrerci € qrca-gq effiqrrqftftF-sdqqdtq tng:

"=IT-r ebga{T-rd:1 (q. E. 1s/1't)

When this digested food reaches pakwashaya, it is absorbed with the help of agni (shoshyamanaagni). Absorption gives digested food its shape of container (paripinditapkwasya) due to katurasa over here vayu is generated here.

Third stage basically occurs due to separation of akash mahabhuta and vayu mahabhuta.This happens due to effect of agni. Charak Samhita names this agni as shoshyamana agni(shoshyamana vanhi). Due to absorption of fluidly material by'this agni, panchabhautikcomponents are revealed. This begins with akash mahabhuta and vayu mahabhuta. They togetherconstitute rasa katu in context to rasa, and dosha vata in context to dosha. So third stage ofdigestion gives rise to dosha vata and is katu in rasa.

Third stage of spicy or katu rasa is almost end of digestion of food. In Ayurvedic termpakwa food is mala (malarupataya pakwasya). This stage deals with excretory part of food. Thispart of food may be useful to animals other than humans, as their digestive systems are designedaccordingly. For humans excretory part of food, due to deficiencies of digestive system cannot

Ms r a-d srril 3{@r{q q-6unE E6r,ffia+errorFfer: zn s@ffi*ar er$ri iffir

t?t

be utilized. Part, which is unable for human digestive system to digest, is called Mala for humangastro intestinal system.

Third stage of digestion is needed to consider in large intestine where undigested foodproducts in form of semisolid fecal form arrive (malarupataya pakwasya). Here, by absorption offluidly matter (shoshyamana vanhi), solid mass of feces is preparedqfrftrFe-aq-fr-{+fr qftfrFs-d-sq-d-qr aIc'ra'EI?reIT q"Ertq

r

Since bacteria grow in this stage, noxious and toxic products, which are also acidic, are produced

in this stage hence katu rasa is produced and by relation of dosha and rasa, vata is generated.

When eaten, sour food is enjoyed by eater, it raises capcity of agni, nourishes body, offers some

strength, increases leaming capcity of mind, strengthens special senses, acts as carminative

agent, is good for heart, waters mouth, increases peristalsis, increases secretions, digests, heartilyaccepted, light, ushna, unctuous in nature. Dosha vata is generated and nourished in this stage.


srer{€rrcrro EFT q*rrerrefi-q q-Seror tn-{ €{-6-* B r frqt-6 ebr s-€-S d-C +3{TET{ rt{ 3TgifTToI c.rfiF€IT qr trcb-Ar B r

ag{ 3il-er€efiqr6 -sti*e* edwtera-gm a-#o qerryEefu-dr6r (g.T1* 2o/'ts s-€q A-d-r)arfueaer arg{r-6r-{: oq qftEe+q sTfter+a | (9. z& +orszz)

Grcf -T-F 3{T6r{ s{fu<oer B dq -rcF ag" 3{creetrsr-F B r g€-o.r ?€fi-d qTq3{Tarr€rq d ssda+rar d-dn B r 3{Errrerq trr ?€rTd arf]+ e+qia-e GrTI€n arqr B d zft

"37t"F zF1 eerra $ I g-tg * d-6-{ gTeF" 3il-ifiTerel cr.F age 3rzr+eITETTEF-6r r€TTd qrt r

st-e g{ft ei{ fr er#r or fraior dar E r

Laboratory investigationl) Gastric function test: With the help of gastric tube or Ryles tube gastric content should be

collectedTest for gastric acid secretion -

o Assess basal output and maximal acid out puto Ratio of basal autrut and maximal acid outputo PH and volume also assess

2) Test for gastrin - Serum gastrin level.Er6 Er6r qr€-d arqr fr ff * ag-{ 3ftr{€rrqr6 urqd E r

ffiq s[GreernttF-u-r-g u-aarang.fugotrtq 3rft;ra{Ttrd: | (t._E 1 5/1 o)

eq*i ft..i e-gffiera-aqr=i q-dft ffi qr (g .T* 21/10)fud-{€rr}g srr:rnel-er gfr- sn-ffreFTre]a{Fr, dfrr6-r s<"F"€r fuare+ror r (a-o-qrFr q. T&

2o /e)sr€isfrailerq, {Foft, qarfiTarerqe+rq s{rt B qa qEECr, tB-qrd,fua qrar qrar B r

Liver Function test:

qR fue$-q srzr{qrElTfi tFI\r-ffid ds{ q6rfi srra BT€rTEr B r ug"ft

s*s gd T+rdfr*aft

+T sk8-d

o To assess synthesis and elimination of billurubin pigment, urobilinogen and bile acids.

_,- Serum - Bile acid test

Billurubin Pigment fr-Faeces - Bile salt testUrine - Urobilinogen test

t22

' Serum enzyfn assay - Serum transaminase ( Amino transferase ) and alkalinePhosphates.

o Transaminase:o SGOT - Sqrum glutamate oxalo acitate transaminase. also called AST - Serum

aspartate transaminase.o SGPT - Serum glutamate pyruvic transaminase .

. 3) Gama GT - Gama glutamyl Trdrspeptidaseo Other enzymes:

o 5 Nucleotideso LDH lactate dehydrogenateo Cholinesterase.

Test for metabolic function:1) Serum Protein Test:

Test for albumine. Test for glolbuline

Albumine - globuline ratio .

2) Test for serum inmmunoglobulins3) Test for serum ammonia.Test for clotting facter:

Prothrombin tromboplastin.In obstruction of srnall intestine or in obstraction of bile duct prothrombin time and

tromboplastin time are increased; the cause behind this is vit K defficiency.Blood sugar levelLipidprofile-- SerumHDL

- Serum LDL- Serum Cholesterol- Serum triglyceride- Serum vlor.

Pancreatic function test- Serum amylase- Serum calcium- Somatostatin- Test for gastrin- Serum lypase.56I sq Eft aiTrr gr€a d d 3r€I stqs€Trqrs' qr€d g3Tr B qE qr4r utT

TIoar E r

sffi{€TrcrrtFJddd u-duft or d ffiq e+rlr A ser fr n ErEirrar d gErR€rd3r@ 6l' TiTd E {d scrfr ft-drerq, ffiqrq + T{rq a*e tisrrgr +t sqfrqff crr*qr ero-ft E r

ubg 3ffiE€rrqr6-qryrerci tr grwcq efrqdrdeq dfudt qftfrFs-d rrc6pq qrgrqrq 6gelT-kr: I I(q. fu. I s/l 3)qrrcnerq d ileq sftrs€rrsTs' +sr qrar B r eiqaTT.r{€T

@z or ard €e"-dr-{d fr eilq'r Ei6-{ qfrffia te{r a-f,gftw qpo* * aa +1 qBm-*o- ra-r* .'n ero-S B r

3,rrgdE d qiwfu eft qmrerer d fr carg ar$ B r

g-{ qred o.q.* *qrt +e + fru ge; +t srqa-ar aft

dkai * GrdT sfu*qF{ *ar B r

"{q}rr H B r

Renal function test1) Test depending on blood analysis: Test per nitrogen constituent e.g. urea, creatinine etc.

123

2) Test depending on urine analysisi) Volume, reaction, ammonia, coefficient concentration of normal constituents.

ii) Specific gravityiii) Presence of abnormal constituents (albumin, cast, blood cells etc )

3) Test for elimination of some substances

i) Water elimination test.

ii) Indigo carmine testiii) Iodoxyl test.

4) Test depending upon both blood and urine analysis (clearance test)

i) Insulin clearance (A mesure of glomerular filtration rate)

ii) Urea clearance test.erel trq q$er.'r qr€d A A qe Faftr aft urqa

"ta-gar qrBu I cIeIT il,ff-"

ala-{€rrrrTtr a-a s*z q* d sr€ddr d qraar qrBs r

frqro o-dBsqr (a. E. zorao)frqr6' z* s-E{-S 6-d A E qrar rrr zro-ar B I

o-dftels-o6@ (a-o-wrFr q.

"l zaroa)ftqr+, e;ff, s16pqftqrff€ds BN6r Grwrk, Aq gogEuere-aerw aeIT

sqaaq* r (*Firarer *afuqro- ag{ - qEE"-€ ?1-+-d

3rFI - qwftd1qtr ?I@arerdEbE - E-€fld-dil{,- ?Jq:neT"F (ao"wrFr- q-

"t*i A".o + # -sYfi-ra Pa$ftfrtera *{* q8ewl s}t go-rg q$en d qr tr-6-ff B I

Critical analysis of avasthapak and vipak is diffrcult

critically identical but it is almost similar. Following points

26/6t,az)qtrr o-s zro-i E r sa # ara

(Prof. B. H. Shyamkuwar)but not impossible. It maY not be

may help design research in this

direction.Avasthapak is the physiological process or stages of digestion of compelx food into

simple form. vodem sciente has described digestion of food in gastro inteslinal tract mainly in

seven ways.1) Mechanical functions of digestive organs'

2) Secretions of digestive fluids.3) Conversion of complex food in simple form'4) Absorpation of nutrients.

5) Excretion of wastes and

6) Stimulatory functions, mechanical as well as chemical'

7) Reflex functionAll the above functions related to digestion are well explained in avasthapaka and vipak

concept ofAyurveda.1) Mechanical functions like ahar gati, anna adankarma of pranvayu, anna gtahana in

grahani, munchan in pakvashaya and mala-mutra chyavan etc.

2) Secretions of kledak kapha, pachak pitta and acchhapitta

3) Conversion of panchablhautik guna of ahar to sharir sama panchabhautik guna and antim

rasa by vipak.4) Absorpation of nutrients with5) Excretion of annamala vata

avastha paka.

the help of agni and sahakari vayu in tritiya avastha paka'

(flatus) and paripindit purish (feces) - formed in tritya

124

6) Stimulatory functions like udirna of kledak kapha, pachak pitta, acchhapitta and

sandhukshana of jatharagni mechanically by saman vayu karya as explained bySharangdhar and chemically by vidaghdha, amla rasa.

7) Relfex functions like prasek, kshudha - bubhuksha- are practically seen duringavasthapak at the time of kapha udirna and agni vardhan.

For pradhan avastha paka immulsification test can be appligd. For dvitiya avasthapak

gastric pH can be determined and for tritiya avasthapak paripidit svarupa of mala can be

examined by darshan pariksha.For madhur vipak of any dhatu-updhatu Benedicts analysis is tobe done.


2.36. Please explain the physiology of concept of pilupak and pitharpak.(Neelakanthaprakasha on Pratyaksha Parichaya of Tarkasamgraha and Digestion andMetabolism in Ayurveda by C. Dwaraknath)


qro fua orcH-6-d{"f 6-d B r *ftd s}s sra-z-der 6rge qg ufruraa tffq_@tff tE+r qro or sref kerr B r

fi-gqr+'- fi-g 6r sref B q"arg I te]fuo <ela fr q"arE3ff qE ffi rrro qB-qr.or-o"ta ff-grrro qr< i fu-qr B r

gs{- fr q-<ref t warE gerA dar sa qs *q of fu-qr *ar sfu fuq ir1-g-dTql TRrr a-.F-{ a-} qEref -ot FFfrff ffi ts r gsr# q<ref + E-EI, {{{ ri€nR

h qea qsa * qr< utrttrnfr errgeffi BFfrft ffi ts r gtl-S srmer zrs+rcFrodqrsi'6r urarter *dr B sfu 3rd@ ffi errg sru gs s{rdrg q<ref * Grdze+, ovrR g-itd E 1 figuro zrzrrqGren 6r<-dlcr * +d srar B I l

d-6lsqr6 orE:- ft6grlr6 arq <efdT fr qdrql :tr€IT B r gs-S w-argsil q{ z{qrdsr"r{€rT fr fr *6-{{ * TSrr +dr B s*s q{ref d q<-ars 3{r EIr-Ir Br gtl-fr dordrrrftsra-a dilftro trcarq S zrrs zsar B r F€-S ot$ ifitn-a Grqc"nq a-S * qr* r

3dr6{oTcr: srrsrridr 6t g+tqr a-gq ers{ d ad qrff B r ElrdlT-ru€n * e-6-{EI€rd-{ff -GF er${ d ffi d<-drd N of srfrer eft ds.UlTere€n -T.F gk,ggrq-{.rr d erqr grrrfr qro qB-qr * B qs srfr€r d srfte.r A "}oftt

gs-crr aT-rcTGt

d-cc/q€ref a-S saar B r

. (Prof. B. H. Shyamkuwar)

Physiological concept of pilu paka and pithar pakas:Ayuivedic science is based on phylosophical concepts of Nyaya-Valsheshika. Pilu paka

is discussed by Vaishehikas. The term pilu refers to the parmanu or atom; paka refers to the

change brought about in the interrelationship between pilus (pl. of pilu) of a substance.

According to Vaishehik philosophy pilus combine, seperate and recombine, under the influence

of tejas. Changes in original occur after the paka and changes can be in its (substance's) color,

consistancy etc. and are different in different paka by various agnis. Physiologically jatharagni,

other agni prakar, pitta and pittabheda are responsible for the above types of paka; like indigestive system bolus formation, then sanghatbheda of ahar parnanu and formation of sharir

sanjatieya dravya are based on pilupaka philosophy.

a) These changes are dependent upon the nature of constituent substances in contact likevividh rasas, gurvadi guna, panchabhautikta ofahar dravya in prathan avastha paka

b) The intensity or the degree of agni like amla pitta, katupitta, accha piua

tyaktadravatwa anala in dvitiya avasthapak, which are responsible for mrudu paka,

125

Madhya paka, khar paka, samyak paka teekshna paka, manda paka, vishama paka(ageerna) etc.

c) It is described as vilakshana tejas samyoga. The tejas (agni) parmanu (atom) reactswith the anu (molecules) of ahar. The food molecules are decomposed and convertedinto atom. They finally recombine to form simple but different qualities of moleculesunder the influence of tejas, like carbohydrates in glucose, proteins in amino acid etc.for the assimilation of nutrients again to form different molecules of differenl dosha,dhatu, upadhatu and mala.

Conversion of anu parrnanu of different dosha (metabolites), dhatu, (tissues) and udaka(water) in another form (vikruti visham samvaya), constitution, color, texture is pilupaka. pitharpaka is described by Nyayaikas. The term pithar means the union of cause and effect; that meansunion of paramanu under the influence of heat without changing the characteristics to form pithar(molecules or larger aggregates) of them like fat deposits, deposition of feces (pari pindit mala)in presence of etc. The change due to agni is merely physical in tritiya avasthapik. The pithara iistated to be composed of two or more anus (prakruti sama samvaya).


2.37. Please explain acchhapitta.(Dr. Jairaj P. Basarigidad)

2.38. How can we better understand the concept of acchhapitta? (Ch. Chi. l5/9)(Dr. Devendrappa Budi)

These two questions have the same answer, which is as below-qt-tF. i u-6"ft Efu-e+reqrq d srrfl-{ tlrEtar zft sr+{qrqr6} mr qsFa fu-qr B r fu-e{ #ffiq sftr€qTEITEF fr sfrEd fud +1 E 316 ft-.f, ridlera fu-qr B r tr{dr rrrr€lErrEr{q freoemv 3rFrarT-rer: | 3{TersTq @qarrEr€€r frc(i 3rqi stra r F. E:1 5/l O)3{€, er< t srrgde erq+}q fr go aref Ee B r

r. taaq - + g*d A,z. a-{ - d qaar d,e. Fdd{ - d e+a , aazFa d,4. * qrcr ar-6r €IT a d,a<=irrE d6 q"b-rr g3{r 3{16rr F<oer d-cn-{ 3rrcr{-+r + Eq fr creiatp-s

3{Tdrer{r * B+-a-o-s rr-Fnercr fr qre c,ruTrrr }, * 3lffirr*T + zFrsq 3tcs fudsfffr-d d qrar Br

a-6-qrsft a q. fu. 3T r s # grs-o-r fr-.{ir zffi+-sor Eqr B rq"q Efr 3{reFngqElTrrTocrfifl r F*eoerc+fr rrcrcrTrrcrcrtq I 3t-rcrafl?tE €fr.JITdTFnkrsEr.r: I 3rrersnq 3flaleryTq | axzrdlTEr{€r sreilarrJt drgdr #e-dra-ts r sr+a qfumgerr++ieier fusoerranpq defuF r sr€Frft 3rEraq I sdldA- gft fr.-a-q Bs{A Efrgffi-+d r (qoqruft a. E. I s)q"q1 - 3rrer arg{ 3tzr+errqr6 t qr<

r

fuqaerg - 3la -FI qrErEI-Fr 1=5g,)EI I

3rrcraiila * 3{a?f Ero.Er 3Tril- } |

3{Terefiq - 3{T+IT€rer I

qqfrt=re€r - qrgd-{rrr Gr} fum-sarra * qr=n3rq - cilr Ecr aT e=Isffia - futr +t g-drk ffi tsr

t26

rlrtlEt 4* gerfr 3ftr{srclTcF fr geff c-d 4-6redfld6 a+rfr oT rtrErcf +dr B, a<=irrsqcErcltltr 3d srrffrerq * trr* fuaEerra d ac'ilenqraT +dr B r srr-d srffi{+r.Tr tEFrsUr fr sra, srsd furfi sffRd *dr E I


In dvitaya avashta pak the gastric emptying begins; partly digested food comes in smallintestine. The bile and pancreative juices collectively poured in duodenum through ampulla ofVater. It is poured only after meal so it can be correlated with the udirana of acchapitta. So in myopinion bile and pancreatic juices collectively can be called as acchapitta. The pittadhara kalaa issituated in grahani so it secrets the pitta, which can be correlated with succus entericus, the mostimportant digestive juice of small intestine.


Acchha means liquid. Accha pitta is produced during amla avastha pak. This is mala rupipitta. During amla avasthapak bile juice and pancreatic juices are secreted in to the duodenum.Bile is liquid and mala rupi pitta.


2.39. What is acchha pitta?What is its site? Please also explain its relation with pitta. Somemay correlate it with bile. Is it correct?

(Dr. Lingaraddi M. Biradar)

Achapitta is secreted at second stage of digestion called second avasthapka. Due tosourness of food it is secreted (amlabhavatah).

Second stage basically occurs due to separation of teja mahabhuta and jala mahabhuta.This happens due to effect ofjathragni of food. Jatharagni acts on food, which is already grindedby teeth; and breaks it into panchabhautik components. Breakage of ahar in second stage is inteja mahabhuta and jala mahabhuta. They together constitute rasa amla in context to rasa, anddosha pitta in context to dosha. So second stage of digestion gives rise to dosha pitta and is amlaln rasa.

Achapitta is that fluid, which acts as vehicle needed for ushna property to reach food. Attime of digestion, which is going to take place in grahani, this ushma leaves its vehicle or fluidityand comes in direct contact with food. Commentator Chakrapni states achham iti aghanam. Aslong as this agni is in conjunction with this fluid, it does not start its real fu.nction. When it leavesamashaya, which is in fact place for ama or apkwa food; this achapitta is secreted for the purposeof digestion.

It can not have one to one correlation with bile. It is achham that is clear in naturewhereas bile has bile salts and bile pigments.


q{ g qaftflIar*€[ fuaocrEqrrysTTElir: I

sITerrIT@TaIor{z[ fr-m-gqtr]r (a. E. 1sllo)q?Bft 3flaqg"qroIilffit{ | F€d€ru+fr q@rErertrczr I qildrr.rral sreiefl-ri qrg-dnffqara-ls, sr*a a fraeer+E{dei fueaerrorEs qefufr r sraRfr 3TsEq r stri gfrftrd-€d-sA; srci q fu;erraelrar<ranrsq sdrer €ft gffiAqt F. E. l s/t o .T"a-o-qrFr)

o Acchhapitta is secreted from amashay after the first pak i.e. madhur pako It is amla because amlata is formed in the chyme

127

o This pitta is not solid (semiliquid or semisolid). The chyme that is released from amashay is partly digested {Rakva-apakva) foodo This pitta is mala (Arunadatta)o Gastric chyme entering the jejunum has a pH < 2 ) secretion of cholecystokinin from

duodenal and upper jejunal mucosa ) stimulates the secretion of pancreatic juice )neutralizes pH of chyme near proximal small intestine.

. Cholecystokinin also stimulates gall bladder contraction for the release of bile. However,the amount of bile'release depends on amount of fat present in the chyme released fromstomach.

o Bile pH is alkaline i.e. > 7.0 (not amla)o Total daily basal secretion of hepatic bile is - 500 - 600 mlo Hepatic bile is concentrated by energy-dependent transmucosal atsorption of HzO and

electrolytes. Normal capacity of gall bladder is 30 - 50 ml of bile. pH of chyme before mixing of pancreatic juice is acidic. Pancreatic juice contains

enzymes, bicarbonate ions and water.o Considering above facts bile or pancreatic juice does not appear to be acchhapitta as both

have alkaline pH. The gastric chyme secreted from stomach is having very high acidicpH and is almost liquid. (One should remember that the chyme is a mixture of partlydigested food and gastric secretion). Moreover, Charak has considered lower part ofamashay as pitta sthan. (please see the reply No. 2.34.) So in my opinion gastric chyme

released from stomach is acchhapitta (or gastric chyme contains acchhapitta) rather than' bile or pancreatic juice'

(Dr. Sandhya pater)

sra fro zFr qea @-ffi6 2.37 fr ftrcEd qof-a fu-trr B r sr6 ftea 6l eaITEr u-d"ft;3T€r: arrdrerq B r sr€ fud or zi<iq qrtl-F ftrd-S c'Fn-€n '.'TT so-ar B r sr€ fudof gaar qt-+d * ze-rar arsa E r

3T€-ftd 6r sfi-{ur srds€ffqro +f ffiq 3rerg€IT rrro fr *ar B r

r. frrfr-c3rrlE 3{ErTTQrq gft sn-+nerwda+ror' t

edw-zerrfu srTarer€r srrder*eda{rdr, r (4. Td* 20 /a a-€qr"ft)2. sra-eftreraq 3l@r{€I U-6unq q-Aoft rar I

ar r(a.fr. 1sl56)3. arf}rea-arzia-E u-*sr-flrq-q gfr eqa, r (a. E. 2/ 2a)

aso' * 3rrflrerq 6t d-{rfer arf}+ s*{ z-<-a * d-q fr e-ar$ B r

srrarerq or sedarrar edwtcrra B, e*z srel, arror ft-ttrs€rra B td doqruft a3{rJTTerq + a a+w qaarg Br

3TF-d s{fcrgra ?relr srar qaur " o-g} fr a;-cl"ft o-elt e, efu drFr t =,Eru

g+TrFT T€Tr6f Gr-Iren B, qdi s{F-a tnr elT{or d€rr Ej6oI *ar B r

5;€T gtrrt =nrs RA aa-a-aiac * srq' 3{T.rrrer€r fr ildtft } aen q-g sr€ fuffi

6r qS eerra B r

ftrcd-q 3rtru€rrqrelt fr ftffi or sftsq +dr B tzn tqs gds a-c;upfta6 3q. E. I 5 fr fu-qr ts r 3{TarqrE a-.liril.rtq ftdq sro sfft I 3rq gfr s{saq t

s-trA eA faq s.q-sA r

3{@ fud jrqa, zqzg B r fum q otn A 6oerrg B, D-tr-r c,iq-q + zf<af frsrrqr B r

ow ftra* a* urg r+}A d's-d aEq I

ftai q-qraen dr qcrcn:rrrerEr.qezrqifr |

taaStrra-o-Asfr e€qsrgui<qrq r r

erErffr-r rrr+-rftm-s'nsaaerRaq r

q-<r€-i frarqa z+rcfuqd gercmen I I

tr2g

a-r-{q-+d fuiTiar e}qrurTq sfu slgqgq r

6ifr e-m-€r+a qraa; ara aqaqrr (sr.€. z1 'r zrt o-t z)qrzl-F fud qtruTerq -reIT 3{Tdrerer a€q z-6tb-E rrid+}ft-.F

"iq-d of Efu *,+q-E+ {"fr or snFr@ # d ffim-d + 6-rS o*sdr B, 3rrdrg Fd a5r qr-r6r -b??rrB, sc{A ftru dffird-.q qre

=el-+ qrc61tr q5-d A 3-s-E,} 3rdc"r -b-6r uilcrr B r d e+rs

fu€ frarrqa cb-{ 3{ar fua or ,3rgaa .F?TT B s-$ qrzr.F fuo o-o} B r

sr€ fuftT srqa !, qrqo fua aft e-mrae qr$ cn:fi A-6-{ 3rEIGf aq dq-rccT tb?cTT B r gc{ qtFrs sra fua E;r zftier qrzltlt fud A Errrrqr qr z{-+-ar B r

Some may correlate it with bile. It is not correct because during digestive process in smallintestine not only bile but also pancreatic juice, sucus intericus present.There secretions occur in following ways -Bile: Bile is secreted by liver cells (hepatocytes). Secretion of bile from liver and release of bilefrom gall bladder are influenced by some chemical agents such as1) Acetylcholine, secretion of vagus nerve fibre.2) Secretin, cholecystekinin (CCK) acid chyme in intestine.Pancreatic juice:

Pancreaticjuice is secreted by acinar cells ofexocrine part ofpancreas. Pancreaticjuiceis secreted in 3 phases.

A) Cephalic phase: When food is taken in side the mouth (conditional reflex) due to sight, smellof the food (Unconditional reflex) there is secretion of pancreatic juice due to stimulation ofacetylcholine secreted by vagus nerve fibre.B) Gastric phase: When food enters stomach hormonal mechanism occurs. Gastrin is secretedby mucus membrane of stomach. Then it transported to blood while reaching pancrease andcause secretion of pancreatic juice by acinar cells.C) Intestinal phase: When the chyme from stomach enters the intestine. More amount ofpancreatic juice due to secretion or release of two hormone i.e. cholecystokinin, secretin bymucosa of duodenum and jejunum.Sucus intericus/intestinal juice: Goblet cell, enterocytes, intestinal gland i.e. Brunner glandsecrete enzymes, mucus, intrinsic factors. All these three secretion collected in small intestine, sothat collectively bile, pancreatic juice, sucus intericus may be correlate with acchhapitta.

(Prof. B. H. Shyamkuwar)q€rflrdzq ft..i srd stra r @. E. t sro)This description is very much simillar to the secretion of pancreatic juice from pancreatic

duct, bile through common bile duct and ampula of Vator during intestinal digestion induodenum (pachymanashya-grahani). This is clear like water (accha means svacchha) not likebile. Therefore pancreatic juice can be correlated with acchhpitta.


Acchha pitta is mala of rakta dhatu. In hemoglobin metabolism bilirubin is formedmainly in macrophages, enters the liver, conjugates with glucuronic acid and is released in smallintestine (second part of duodenum) through liquid bile.


2.40. How to we practically differentiate acchha pitta and mala pitta? Can we fix anylaboratory investigations for these concepts?


Achapitta is a secretory response to second stage of food digestion. Here teja and jalamahabhuta are principally differentiated from food and generated amla rasa brings about this

129

secretion. Raktamala pitta is pitta poshana. It replenishes dosha pitta and merging in it functionsas pitta dosha.


We practically differentiate acchha pitta and mala pitta, because the process of bothsecretions is different. We can fix laboratory investigations for these concepts only after theircorrelation with modern science.

Details of acchha pitta we are discussed in above questions answer.

Malapittas:orr ftci aa' Se1 q-{H asia q

r

TSsftrcq ftenq sffi en-riai @-ff* ac'I: I

zerr$

(sr.€. eTT. ero a)

?cffi €rrg, 3q errg frrsro-gsrzmfrqoier

"2ffid6*d-{{ /----

z-mft-a -_______\_frqoier

fum, zlewfl-d EdE

qe smfrqoier q{ "EdrFa

of b-qr ".ffitrg

T-+dq (e-€q-d-6r) d ffi Bdq a-di Ben qftoraa *dr B I sgr fr E.o zerr$urg z.m d, sftu suerrg ffissrFrdf'r *in B I qs{{T aiz+urg *s-6ier -r€IrE *dr B r frc€r

"€Ki-d-f, fua=r BFfd

*ar Bre€ hFfu ztrr.rror futr fr ara fua B r sr€ fud o.r gfur srei srrarerq

u-eruft fr .ilar B r 3{TFrg * zela qrErar ErsE[ s-fi-{nr *dr } I Er6 fua ?F'r dqoierB r a-sfua q€+T qre-a €s.Er fuer qfturaa fr EFfu *ar B r

ftdae z-merrg snBra ses-ar B r gs+frs a-afua "1a

g-6 fud sd-et Crdftrqfu-qr den terrd fr fldia-tfi * orsq + Eo W{t + srtrrr } r

According to Ayurvedic concepts we cannot fix any laboratory investigations foracchhapitta and mala pitta. When we corelate acchhapitta as secretions which collect in small

intestine i.e. bile, pancreatic juice and sucus intericus and also mala pitta correlated as bile

pigments present in the blood we can fix laboratory investigations for these.

In man, intestinal juice, pancreatic juice and bile present in small intestine are collected by

using mutilumen tube. The multi lumen tube is inserted through nose or mouth until the tip ofthis tube reaches in intestine. Intestinal secretions can be collected through middle lumen by

means of aspiration.It can be investigated by laboratory test.

Bile compositions:Water -97 %Bile salt - 0.7 %Bile pigments - 0.2 (bilirubin and biliverdin)Cholesterol- 0.06%Inorganic salt-0.7 Yo

Fatty acid - 0.15 %Lecithin and fat - 0.1Yo each

Out of these only bile pigments are correlated with mala pitta. According to modern

science, bile pigments i.e. bilirubin and biliverdin excretory products (mala) in bile are formed

due to breakdown of hemoglobin.Senile RBCs (erythrocyte) are destroyed by RE system (reticuloendothelial system),

hemoglobin is released. Further Hb is broken into heme and globin (reused). Heme splits into

iron and biliverdin, which reduced into bilirubin.130

aiz+ errg

"€Kn tIc'I

Bilirubin released into blood form RE system by plasma protein, albumin (free bilirubin)within a few hours. After release bilirubin is taken into liver cells. In liver it is converted intoconjugated bilirubin by glucuronic acid. The conjugated bilirabin is excreted into intestinethrough bile due to bacteria. In intestine 50Yo of bilirubin is converted into urobilirubinogen.Remaining 50% of the bilirubin absorbed into the blood.

This conjugated bilirubin comes into blood circulation. It is mala pilta. Serum bilirubin is0.5- 1.5 mg/dl. It can be investigated by laboratory test.

(Prof. B. H. Shyamkuwar)Difference between accha pitta and mala pitta is as follows-

Accha pitta Mala pitta

Site Agnyashay (pancreas)Grahani (deodenum)

P

P

ttashaya (gall bladder)ttadharakala

Utpatti Ashayat udeeryatekoshthasthapitta(pancreatic iuice)

Grahani (deodenum)asrujaha pittam (bile)

Guna svacchha, colorless,tikta(bitter)

Greenish yellow, katu, hot,pungent

Karma Anna pachana (digestion offats 80%), sarakittavibhajan, sara shoshan

Anna pachana(digestion offats with pancreatic juice,urea,uric acid formationsarakitta chyutam punah-vimochana kitta parinamanandvimochan

lab tests Urinary diastaselipase level of blood andurine

Bile salt, pigment in urine,blood urea,uric acid


2.41. Please explain the concept of shoshyamana vahni with respect to its guna, karma andsthan (Ref: Cha. Chi. 15/11).

(Vd. Aniket Gitaram Ghotankar)

Shoshyamana vanhi: These words may confuse anyone as to why this vanhi or agni is notenlisted in agni of living body? Shoshyamana vanhi is term used to denote that usual reaction ofAgni is not expected in this respect. Commentator ChakrApnidatta states:eirslrqr"rs ERilefr e-aqef,aroer+il qRd den srft ersrefiara-s qQd-dr eiqqroraiq€rereprtreqrgqq@q r qaeqrffi ere-o-ffi arftd 3I?r: rrEr.rITER=r €fr q?iqEsq etqarors Efr qnqr (q. E. t/s A6'r)Since usual expectations of digestion (samyak-vanhi-vyApra) are not fulfilled here, it is differentfrom its usual self. Agni is necessarily directed upwards. In context to food digestion;pachymanasya agni (pachyamanasya) is directed upwards since it is situated in grahani anddigests food from amashaya onwards. Completely digested food is in the form of semisolid fecalform; traverses from small intestine to large intestine or Pakwashaya. This is semisolid and isbrought to solid consistency in large intestine. This is done by shoshyamana vanhi, as suggestedin compendium.

131

aT5I erq 3{Tarer€rcrErcrrerqff€Erg€i ad-dq-a-drftB-sqr d-c€rrFaerq fttnq r

and is said to abide in Grahanisro-qfErsrary*Eq ardlnq qa"ft aar r

It is suggested that when it is brought to large intestine it looses its direction (adhogatiswabhava),

hence its usual reaction also changes (samyak agni vyapro nasti). Routinely denoted work ofAgni is bio-conversion. In situation referred here, this agni is responsible for absorption

(pachyamanasya iti pada parityajya shoshyamanasya iti krutam). Is this agni absorbing food

digested in large intestine with its own power? Perhaps it is not so. Food is already digested by

digestive fire or by (pachakagni). Digested food is conveyed to entire body with the help ofdhamani3$aTrQreFkT; QTZ$ZFTT$TT: qr€I +-ddq I qzFr: zrqferei qeqr<iasfD+: Ircrtre I I F.fr.zrt a)srsd errrqe@i q-fii qqft qref,a, I (4. E. t szsz,se)Undigested food is brought to large intestine. Over here, absorption of water and other solutes

takes place. Which dosha could do it? It is location of apan vayu. Why apan is not held

."rpotriibl" for absorption? Hypothetical answer is that apan is meant to expel feces, utine,

semen, menstrual flow, fetus etc outside body. This needs downwards direction. For smooth

expulsion of abovementioned matter from body; unctuousness is needed

fra"er+nErq qrd€g*qrsri d€+ geT 4"Ir:Logically putting theie two facts together, apan vayu; as guessed by its functions must be

relatively iess ruksha and less light than other types of vata-dosha. Hence some other factor has

to be considered. Agni seems to evaporate water. Bhavaprakashkara states pachak pitta isresponsible for helping apan to excrete the excreta.

T€1o. qq} Uad. -i#"rd-deld{

r ""lgffir ftin-qfr frset: t

Thus concept ofshoshyamana vanhi can get accepted.(Dr. Nandini Dhargalkar)

Shoshymana vahni:qmrerei g qr<-rq eiq:rr.'rus oQa-ar l_

qfrftrs-s-dEq arg: er( eEga{Tzkr:u (q E rsztr) -

qqeTerei g qr;r{+h -a-#c-dqr q-#rerci dr?rsr e@ e-dqa+{.rdfltdea,, ains.q+qr**"ra-eq qR4r eiqrTTtrlai rr@rqqrrd-{qr.cgqdq t qaearelturad

e#uoRaqlqT"i drfra, s{af: ;u4661g*-' €ft q< qfueisq 'eilgqFsrgs' €fr €Btffi*m-g-+A qfuqr ardrcrlErdqn qzEr{€r I il-g: €rq 6ga{"m €fr@ qrM r (a. fr. I s/l 1 q-{ 46qIFT)

o Pakvashay is not the location ofagni.o The chyme that enters pakvashay is waste (mala-rupa) in nature.

o Vahni digests above its location; so when the chyme enters pakvashya the digestion

function i, o,r", and only absorption of the water (and some vitamins) takes place in the

large intestine. Large intestine can absorb maximum of 5 to 8 liters of fluid and

electrolytes each day. (However, much larger amount of water is absorbed through small

intestine, but the small intestine contribute in digestion so it cannot be considered as

pakvashay)o The mala'is in paripindit rupa. This is mixing movements (haustrations) in the colon. The

combined "ottl.u"iiotrs

of longitudinal and circular strips of colon muscles cause

unstimulated portions of the large intestine to bulge outward into bag-like sacs called

haustrationr. ih. haustral contractions reach peak in about 30 seconds and last about 60

seconds. After a few minutes new contractions start at other places nearby. This kind ofcontractions like chgpping and shearing the intestinal content. Because of this the fecal

132

material is exposed to surface of colon and fluid and dissolved substances areprogressively absorbed until only 80 to 200 milliliters of feces are expelled each day.

o Bacterial activities in the colon produce various gases especially carbon dioxide,hydrogen and methane. The amount of gases that enter the colon each day is about 7 to10 liters, wherea5 the amount expelled through the anus is about 0.6 litres. However, itdepends on the diet. Certain foods are vatakar e.g. beans, cauliflower, cabbage, onion etc.Hence, they produce more gas, so more gas will be expelled through anus.

(Dr. Sandhya Patel)

qmrerri g qrw{q eiqflrsrtq dQa-dr I

qftftFsdcrrcrTq zrrg: En"r -bga{T-tar: n (q. E.t stt t)GIcr .rd 3ITFr{ ED-JIQT: q.Ener€r fr qdqr qrar B r s*z sTFd grgr €sr Fqr

,dr-IT B r -TGt qzb-cb? fr'-g EFt EEI elT{or tn? &Tr B, d-<=id-g gg+ 3{T6r{ aTc,I +6gs{rq e} srq # + tnruur fr qrg d gk A qrft B I

swrfie-relewsere-{E€r< Eq-d-ga-Serc 3r6atrolq I

zFgffi-.{{qrei fre}wae*effi zqarrqBft iueqrr (g.Tt +rr+)

5wr ueTIR g"T ?reIT oE: TE{ qAar B I e}q-+ Eiqr: I s{Fa t Eqr slsnftqtrcner€ruT-r fu-Ce or rEier effia *dr B I g*r ?116 oQa-dr erret;flTor EFrd frfrft Er

ETATT-T-T:

gwdTrSrq"IT

fug+qeflzr €Yq +

srft

g'wr EerIE gsil *, :r-d-+

olar B r

(Prof. B. H. Shyamkuwar)Shoshyaman Vahni (C. Chi. l5lII)

The site of shoshyaman vahni is explained in connection with tritiya avastha pak. Tritiyaavastha pak is the last stage of digestion according to Ayurvedic concept. Last part of smallintestine is the site where the last stage of digestion takes place, which is the end of annavahastrotas. The shoshyamana vahni absorbs the absorbable digested food material immediately.

According to modern science histologically small intestine shows villi. These are thefinger-like folds of mucus membrane, which are responsible for absorption and the movementsof small intestine, improve the circulation through walls of small intestine so that it absorbs thedigested food material quickly.

This process can be compared with shoshana by shoshyamana vahni.(Dr. Kavita Indapurkar)

According to Charak pakvashaya prapta pakva ahar rasa is absorbed through aantra inpresense of agni and vayu. Agni mishrit ahar rasa is katu and ushna due to which shoshit pinditsvarup of mala is aquired (agnina shoshitam - A.H. Sha 3/57). Actually shoshyman adjective innot for agni it is for pakva anna, which is in pakvashaya. Therefore, there is no concept ofshoshymana vahni. It is the jatharagni, which is responsible for the katu avastha and annarasashoshana.

(Prof. Kalpana Sathe)2.42. tq6 futr A qft fr Ef}rq aa d p p

v-q e-qaffiqail' ftrd dfuq rq-+}sFqRfr =idr, s {*rer EtuFSrFr: r (g. %zr re)

srrdrennerei fui ffi TsbdrEt (3T-€.?f, 12/1s)sr) srrarer+ura iq6 fum or o,d wr B ao) errs-aferc Errur fud Ebr EStrET p<+ e-art El €t efrfs B a

(Dr. Rakesh Thamman)133

-116 srrf, -ffr uu a-orr$ "€ srFa 3rqffrEier or eilqor 6-{ft B I

.rr.6 €rd orS qererq d ftera s{Fd Ergr

Considering the function of ranjak pitta (ragkrit) generally it is assumed that it is referedto heme (a fraction of hemoglobin) production. Stomach has no role at all in hemoglobinproduction. However, intrinsic factor (IF) released from stomach is very important in absorptionof vit. 812, that in turn is required for maturation of RBCs. Liver and spleen (during postnatallife) have a favourable microenvironment for erythopoiesis in extreme conditions e.g. severehemorrhage. For further detail please refer to the book "Interactive Workshop on Ayurveda(Hepatological Disorders)",page No. 10-11, publiahed by RAV.

Probably the role of stomach is observed by some ancient Ayurvedic worker/s in vit. Brzdeficiency anemia and Sushrut and/or others might have observed the cases of severe

hemorrhage where the liver and spleen had reverted to hematopoiesis during crisis. Modernconcepts are changing very fast. Molecular biology is revealing intriguing details about thehuman physiology. When we have not done any work we have no right to challenge someonewho has worked. So instead of getting confused about such points let us learn them as they are

mentioned in ancient texts. Some day in future the cinfusion may be cleared.

@r. Sandhya Patel)

ffi sffifr "T{q "in"Faltd rE+ 6r lrs{r6a ?.'ter cb-{ sm d qffia tb?arr B 3-S

"-d-6 66} B r sqo ftra

o1 gga * c-q-orFa o-ar B, efu-d Elrraire e =-S tq6 fud fr o-sr B r

e-q e-qddq*, fta{ dft-dq zqdsFaftfr ziar, Et rer€r "Tdr€q

srct: r (9.zt zr ro)T{ sg sn* 61 eeffi srcrr zra-€}fr r

zffiqr+r arq, er$€+d *Earq r

3Tdrrq6rr: q-{{-+d zci sTfD{Rrera r (9. {& t +t+s)trd 3flq d-6rud * sroa ""r

q€q ffifl fr qr+-c d-di ft€rtr fuftr d gI$IT* ggor

"-q-d # q{ ser d q-m ziar rnq ffi e r ez+fus e-qq Edftgr fr ft?l-tr

fud fr} ".'ttn

.FEr crrar B|a sg fua eftioq srdsFa gftr (9. zf. ztre)ggdrgq{rt aTrcrcr er$e # ftrdf, + srftkqffi 3rar srFa 3qc;r€r e-S ffi B r

gg1rgg{re fud sfla-+q B r E6a qp+anR 6rd s-{+ * o,q.'r fuo or sqEr{ 3iFd#t"T* fu-qr qrar B, ftrif, fr s{Fa t r gtrftru gg-d i z-e-ofua o} sqorFa erq* eidfta fu-qr B r

srrafrefqr8r{i ft"i "-d-d ""r"Garqr

(sr.6. z1* 12/1s)-rrdajre; * srrflrerq fr gE+ crr ?iirzr *trr B ttrr o-e-oz 3{Tar?rq +}

"-tr6 fotr

zFr T€IIzr tb-dr E5 t

According to modern science hemopoietic function occurs in liver and spleen inembryonic life. Also after birth, in emergency condition when there is red bone malrowdeformity, liver and spleen takes part in hemopoiesis.

Stomach also have an active role in the process of hemopoiesis, so Vagbhat and

Sushrut have said places (sthans) of ranjak pitta are stomach and liver spleen respectively. It iscorrect.srranergrrT.r sqo fuen or ord- lsrrflrerq e ft{ tqd tq-o fuea gm *ar B r

According to modern science gastric gland i.e. parietal cells secrete intrinsic factor ofCastles present in gastric juice. This factor plays an important role in erythropoiesis which isnecessary for absorption of extrinsic factor Vit 812 from dietary food into the blood.

Absence of intrinsic factor in gastric juice causes deficiency of Vit 812 lead topernicious Anemia This is hoemopoietic function of stomach.errs--aferc Ergr ft-d tr't r€IrEt asq qrrri +'r s+fus -

en-qderu 6irtr rtr6 fud ffir r€rror e-€<T ?rerl 6eq ord*{ +1 €fu * qarqr6r

134

eilFrarq a erge-i ?E{z-trfl?I Erdrt-iil Iq€q ffim-tq zerrd ttrrE€r zigrq, rr (en. grri. srez)q€E- Tr'rcF fu.tT EFT ?€n-d B, E-6i TE+errg -F-r Tq-d 6)6-{ "rffi

fr qffiafu-qr qrar B r

"-ei-{g 6d?i qrfr zrrTTcr ars}fta' I

zfua' qrEra) er: Er ftr*a s{rqrfr ttErarqu (en. g..ei. are)3lrdl-{q@ T{l-{ {eT 3{eIcIT g{{ -bT lr{TrdiaT u-fiTd-qrg +t furn * ow oar d' freraErsr-eraFreil fr zieifua urT 3{rdrcrT?r-A-6-{ 6e+ *=qgq-<rr Brur-g 6e+ fr uga o-rttr6. ftd s ersr ifurr uzi rrfid-d fr o-r =m # qE"rra a-6?"F= e ug;"n E r

gztS 3lgarq c'rrrrElT GIT zrZbaT B fu' ttr6 furf, cbr r€fl6r err*.orei-2" e eei GrdrsrrB r aen €{q sssr frrd 6-rd+{ } |


Tq6 fud d zerrai fr uqq, td-6r, s{T.fiTerEr uti gc+ or srrgd< ziFarsil fr3-6+e 3rr€n e I ?.'TtF fua m-r ord srrarE z-s{ 6} ffid -ad arer oJf or qaran B r

3{r6rt rd or 3{rarerq d srffi fuf, + srar fum t ffi "q6 rq i} (+-tt-dEF{fl-6 *€{) uiq-d *dr B s*E snsrr fr =qruoo r[-tE (Hfl-qr) r* as'6-{tGrffi6-{sr) gqq d-a s{r6rr ??T 3dqa *.rr B r srrt ueanq srrars t-gr \rTcr q€qfr srrdr B tro q€ds€r tq6 fud frt Trorerdr * s-S zt-or sraiq ara qof qrq dn-B r qa

".FT tb-eEIIcTT B r z-m iir6r sg{€r €6q fr- srrar B ao rn'rrfi rd (sie-tn-gv)

A ?ffi * sTflro M d-6{ zW er$c fr qRara'r EF"-rr B r srr$' *er"#"{fud

rtm aft "qnqrq

ffi sr+:ensff fr "ftr{H o-cdr B r s}g aft ara#qEerr + W-{to ffi ars{ fr ara{ d zffi q€tr fr fr ffi Br 3rir: sq-A +u * ftstir&ftf}rdq 316 969*q fu6-rc{ t +d-tr' B r e+eft zerrd EFr 3{cr6rr s}fus B r


As per Sushrut the pitta, which resides in liver and spleen, is called ranjakagni. Itperforms the function of coloring of rasa. Sushrut has considered the site of ranjak pitta as liverand spleen. During intrauterine life formation of RBC takes place in liver and spleen. Synthesisof clotting factors (II, VII, IX, X) takes place in liver. In Ashtang Hriday location of ranjak pittais stomach. Parietal cells of stomach secrete HCI and intrinsic factor. Intrinsic factor isresponsible for absorption of vitamin B12, which is needed for DNA synthesis of RBC precursorsin bone manow. Vitamin 812 is responsible for maturation of RBC. Pernicious anemia takesplace in case of destruction of parietal cells. As per Sharangadhar Purva Khand 5/31 the piua,which is in liver converts rasa in to rakta.


(Questions No.2.43 to2.46. share the same reply)2.43. According to Bhel Samhita alochak pitta can be classified into two fypes viz chakshu-vaisheshika and buddhi-vaisheshika. What is the base of classification of these pittas andhow do they function?

(Vaidya Sonari viraj shukra)

Chakshu is the organ of vision and buddhi is intellect that is based on smriti (memory).The memory is mostly visual or pictographic. When indriya-indriyartha-sannikarhsa happens theimage is transferred to buddhi for smriti. When the indriya is away from the indriyartha, thebuddhi can still 'see' the image in mind. So Bhela proposed that there must be a variant ofbuddhirvaisheshika alochaka pitta to aid mind to recollect.

In a blind person, if the blindness happened in the middle of life, the person can still osee'

the images in mind. So the concept of alochaka pitta is unique to Bhela Samhita. But the

13s

practical value of this theory is questionable, except the fact that it has some historicalimportance.


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"ftiRrd B am z. gfede)fuo, d oqqeia

Eff gk "?ryft1q5" * ziaiftra B r

aqle)fuo fud +{ fr arsr d 3rtr a+ror *. ft} uc'ar B r qa r*<q, 3isq,sqa{q, q-{rgd Ed qr$ qcr;re + qIffi d aqror, eizerra Erscr ud q"f .FT FrTqT3lretr uti ae * q+ffi * qrw 6-{r?rr B I zifta-oS d sqzi-a fud # ftr}qq o-sa-*g t

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e. gfu dI6I efttrdr t srr€rru q?- -tn..

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sngHm ftrf,ra * E-tr Euf-a qrqr qrar B I

The first step in the visual transduction is absorption of light by photo pigment. Photopigment is a colored protein that undergoes structural changes when it absorbs light in the outersegment of photoreceptor. Light absorption initiates the event that leads to the receptor potential.The single type photo pigment in rods is rhodopsin and that in cones is idopsin. Different typesof photopigments adapt the refraction angles of light as per intensity and help in increasingreceptor potential giving a clear vision.z. gfEadelRo ftritr - aqpe)fuo furtr d 3rr€rrr + +f, dilm-6 + Efu qa fr srq31-qfr, a-q, TjTerrEr snE 6r €nra ETzI{ o-r ss-rnt gB a-o q€"ri-crrdr, tS ara fr}

136

E, .16 a-c{ dr;T 3*{ Tqfr + 3{TET{.r{ 3rr€ft T{rtre a b ao aft i?r-E r zqEor dara o-cdr E r

The visual signals in a retina undergo considerable processing at synapses among thevarious types of neurons in the 'retina. Then axons of the retinal ganglions provide output fromthe retina to brain, existing eye ball as optic nerve.

The axons within optic nerve passing through optic chiasma. Some neurons cross toopposite side but other remain uncrossed; then they form optic tract, enter the brain andterminate in lateral geniculate body (nucleus) of thalamus.

Here they synapse with neurons whose axons form optic raditations which project toprimary visual area in occipital lobe of cerebral cortex and visual perception begins.


According to Bhel Samhita alochan pitta can be classified in to two types vizchakshuvaisheshik and buddhivaisheshik. According to their functions it can be stated that rupagrahan at the level of eyes is the function of alochak pitta, but to differentiate the things fromeach other, to compare with previous experience or to remember it for future use and to see thethings without opening the eyes are the functions of buddhivaisheshik pitta.


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Visual purple

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137

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aaHFdr errSz-s€rra 3tte-;tq 4 / 4)Retina - optic nerve- optic chiasma- dorsal lateral geniculate nucleus- geniculocalcarine tract-primary visual cortex.Visual cortex: resposnsible for the perception of virtually all the aspects of visual form, color,and other conscious vision.Primary and secondary visual area

Thoughts- cerebral cortex, thalamus, limbic system and the upper reticular formation of the brainstem.Memory - hippocampus

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Bhela has classified alochak pitta as buddhi vaisheshik and chakshu vaisheshik on the

basis of their functions. Buddhi is the capability to differentiate. Buddhi vaisheshik can be

considered as color pigment of cone cells whereas chakshu vaisheshik may be taken as

rhodopsin present in rod cells. Rhodopsin is converted in to metarhodopsin II (activated state).

The activated rhodopsin stimulates electrical changes in the rodes and then rodes transmit the

visual image to central nervous system. In this process knowledge is attained by brain and not by

eye. In cone cells three types of pigments are present red, green and blue. By color contrast

mechanism we differentiate different types of colors. The importance of color contrast

mechanism is that they represent a mechanism by which the retina itself begins to differentiatecolors. Therefore color analysis begins in retina and is not entirely a function of brain. In thisprocess knowledge is attained by the eye therefore it is called chakshu vaisheshik.


2.44. Bhela has classified alochak pitta as chakshu-vaisheshika and buddhi-vaisheshika.What do we understand bY this?

(Dr. Santosh N. Belavadi)

t38

3{rda-6 furf, cFr * +rpil e fua+rqa e}cr riG-fl- fr fu;sar B r gE+ * E-egru -^* +t atr$ q-€ft .Fr g"l€fl sraql-g1 +d €tr-dr d fu-qr artrr E +-t gfrqDraar E r

3rr€nd el-d a Fd1ur €a.ra EET qra d azcn srranfrfa fu-irr B, fu gfts qr€r"r.Fr 6r-d + +r an-d-6 * * *dr B q-{-g s+r-Er

"iqrf Ener ararr o-s} - d fuA**aila-o # sraren Rirrriffi frer6 sr@ +q:-aft 6$ T{-driar tn--Tr } r furrd fuar e-qEE^ {61 o.r €na srtrr -b? d-S e-s-A E r srrg*€-+ uiB-dr d eft arfrasm fteragr+tr. d eteq dd or s{aq;g1 fu-qr urqr B r gsr-or erg sctrar s€rel-{q fuaar B r


buddhi vaisheshik pitta? (Ref:

(Vd. Vaishali Veer)

3Tr*T6 fum +{ ftq-a fua or gors E r s*s e-g gfu or or6ur, srrzor, ?=rruurs{rR o.rd oz-ar B r

eld "iFirr

fr sil-.'ilEro fuiil A * q-on H 4-q Br aqpe)fuo a gfude)fuoretl-S e-s zqe dar B- fu SR+elk6 fud d 3rrdE-6 fud "6r es so ffi B, ails{rd{F ft-ea o-r o-rd sjanuEF t qerrq fr ugo-r gfu ffi, Td".r 6-r 4'rd ;"dr$ I -lreraa' ^€fu {6uT o'r$ ia-antro fr fre1.6 a$e}fuo ft_. ub".rT B 3+{ =*gfufte]fuo tr- d rrrc{ a}q *en B r fu-s s{r6r Ei""T Tq"'T snR 6rd S6aefftofrea o-Ear B r

qR ++ d * p6 aft qrnrg * fu.f, fr ztrS qterrdft A rr$ d ?il 3rr*q-€futr or ^ord Fpf a-s A "r.b?rr

F€ftil+ ffi lrFrz 3rr*tr6 fud + €fu ercsr

"+rt'r snE 6rd fr sreia a-ataq:f ! I


2.46. *a-rrgFrg s{rd}q-€ qd, fus6r sqrq o-d Efu B, + A etE qar$ BrEren ag te]fuo .n-o Sk *e]fuo r qg te)fuo t +{ # T6e qren fur kqr urqrB (rhodopsin, iodopsin etc) d *s+ d cren-qo B, q{g Etk te}ftro ftra o} wrstrsdr qrBs eFIE qe €fu ffi r{dfsa B a

(Dr. Anupam Sharma)

a-*eM ara qqfefta srrdq r{s: 1

e+ Ber'raqle)fu+} gffielRzntfrrr 3 ua* aqle)fu+) ard €r srrary;rs* eitre-+'d arzi =-ffisr fu<t fu.aqrerrq

"i"+dqsisq s -Ef}rq a-E"rf ap-+rarat aocrq-of s€t.o-qrE-qraigqw-dq.n"n^ Eqfrdfu sr?F&6 Aqr rS r{tr ar garq-sFrqftrdrdi qgqrBrsqgqre-ofrrr 4ngktelfudard Eil Uq$en ljarra-eer' gr{Sflraqf"rrtr€-dr{ a;awrft, dJki errlqft,

2.45. What is the relation between alochak andBhelasamhita)

efift-i u-qcrezA, srft-d z.+2fr,ga-{-EqFe.€afl"i arg:Eqaf}1-mfA,

9-€d66i EE-dr 3rErral<i rnffi, urrdirilEteq€qre e-€n-drt qtq-dra gRAe)-e-€drrd-€rfr gft r I

5ilIt is clear that chakshurvaisheshika is image formation on retina and budhirvaisheshika is therecall of already seen objects with above mentioned specificities.


ald riFdr e gffielFo fra o.r r€rTar qff€q Eera sjdn-@ qcTr{n arw } 1

gfE<*elM ara * q*aea ajarr-u-t+ r

sjdrrd=o. d g5.r eiG-dr * zrer qF rFE trff fd 6r?rrerr arqr B r

139

spr@i Rr{r'ri ae} ftff z+bqra, sjarffirB drB a-drftaaffu d-{rfu a-a awr4r (9. ?TT. 6/2a)

sirrr@ T€rTEr qe o"f- *q fuAqr drcn s+aft +] Tff-r osffi fr€r3fr .FT

eiftaqra E r er6 "r€r

qrq6{ 31-d B r sngftro a"I + aFaw 31m fr EFE-+g Uo-s

€e-t-#?{ T{Tqcr+r araer ftrsr z{Faqra qd-tr *ar B r

Each cavernous sinus is a large venous space situated in the middle cranil fossa on either

side of body of sphenoid bone. In relations of cavernous sinus, superiorly we can optic tract and

optic chiasma.So from this reference we can conclude that buddhivaisheshik pitta is nothing but optic

chiasma present superiorly to the cavernous sinus. All functions of optic tract and optic chiasma

are performed due to presence of buddhivaisheshik pitta.

Optic chiasma is place where nasal fibers of each optic nerve i.e. right and left. Each

optic nerve crosses to opposite side and mixes with uncrossed temporal fibers of optic nerve ofthat side.

Efu u-aw a; a;r$ + +{ rilea-o; * E A-dr ts- q-{-g- 3{e;r "iE

f 5rl=r q25u1

o-se d A+ ffia-o t 3{c'ncrT sjrn-dm ft€rd g@ #6 aft FA Erdrdltrr ozar B r

ffi fudr Fff Efu a:-eur zbr 5la qp6 tn-{ afr sren-i B I


2.47. According to A.H. Su. l2ll7 amla shishir priti is pitta kshay lakshana. It is observed

that in vriddhi or kshaya of the doshas, there will be desire for articles having opposite

(viparita) guna. Ushnata is a pitta guna; when there is pitta kshaya there will be decrease

in ushnata and there should be desire for ushna guna. Why would there be shishira priti inpitta kshaya?


Raktakshaya: hypothetical explanation

"-d 3rwRTRrtfrft r (s+.6. etr 1 1)

Due to waning raktadhatu person adores sour taste and loves cool season. He also acquires loose

(unfilled) and dry vessels. Sour Rasa Is Predominant In Teja Mahabhuta. It is needed for waned

rakta to regain iis physiological status. This mahabhuta with the help of correcting bhutagni ofraktadhatu, which would naturally correct status of waned raktadhatu. This is the reason sour

such person desires taste. In cool season also agni increases. This is the reason person adores

such season in waned condition of raktadhatu.(Dr. Nandini Dhargalkar)

?EFr €rrg Ed fuo or 3rye1q1e5$ =i"F B1 €t frs ftrdgk di qe twgk aerr

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fr. r auo zratrrliazr A-.F'r)

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t-- *"' qk a 3-{ra ftrq-{td efi-a g.r qn q*ar c'Iefq ftie-F€ tar E r

zi<af, errSc b-ql fuflrd - €qrff

140

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sls ers 3E@r *dI B I 3rer: a€ rrerefr at gair (effiar) ffi B I 5-S fr efl-asr*ar sft 6-64 E r qra errgerq d srazen d trr-da qrar aeror B r

"-€-gft # qvn sfu qF6 qgd q€fl-d c'r€rsr !, dfu -

r ) z-m * zrrer frar gsn g-d-6 aft B-.F-d qrdr B, 3T.r: €ryTT 3i-dra ffi B r

z)_zrrn I B6-d qr+ A *s6ier aft E-.F-d qr+ E, s*E €n-E*sFr 4S A w,sr€fq€ errgu qrd scr-r m-crft E r

s) Tffi t-srler6 E-.r-d HA * qrumrg d srrcra-Ircra fr qoerrd d qrar B, €No1 e-ga 6-fl grurdrg Frd-dr B, ffi mro-ga a-6 a-S d qrar r* <ra d qnnBr+) rm * z+rer # Eu aqq aft f-64 6ra B, ffi rcr zft 3as.ft+ qftB-qr** a-orft Br sfus-+E{ }dry *rrs qrar Bt <16 s*z qrson 3d@T ffi tsr teft3ftr+erT fr €-dr+d EranEG-d ?Terr sifrzrtra H a-gd srrqeqo E sfu ffi E +srr€rr{ qria+ 6-ca B H fr ffi or qra sfu eria d qrar B r


zq*sw fnTRr$ffi Rrsre)ftrss€rdr' r (sr.€. e* r r ze)Amala shishir priti is rakta kshaya lakshana and not seen in pittakshaya lakshana. Pitta is amlaand ushna. Therefore in pittakshaya there will be amla and ushna priti and in raktakshaya due todecrease in raktastha drava guna and amlaguna there will be amla shihir priti. In some corrditionswhere dravaguna of pitta decreases e.g. in agnivruddhi there may be a desire of shishir $rna liketrishna. This lakshana is also seen in pitta vruddhi. There fore amla shirir priti is said for raktakshaya and not for pitta kshaya lakshana.


KAPHA DOSHA

2.48. Why is avalambak kapha mentioned only in Ashtang Hriday?

T+ad +q!T E{ur

(Dr. Girdhar Thakre)

gd"r dfrr qa e**qq earsflr tiqerr qfuarm,1s)

(sr.z{. qr 20)- one working for stability of joints, one forFive categories of kapha are mentioned here

softening food, one for protection of internal vital organs like heart, one for refreshing a personby realizing taste of food and fifth category for nourishment of special sense organs.


3s,s 6-nfr r (tr. stztn+)It is not true that avalambak kapha is mentioned only in Ashtang Hriday. It is also mentioned inSushrut Samhita only difference is that it is not named as avalamak kapha.

(Dr. Sandhya Patel)

dflni"eqqs-{6-6-Srn

sd qera qz-o i qra t qiq *E a. fu. 2a fr e-ar+ 3 I

M: s+ tiaen r (a. E. zats)u-rg era-oarod-+ 3{€Elrer fr s-d e +d-f,

='-..id s*s 66 or q"Fq

s-d-S e-6r$ er r ggd + ftr.f, A s al< qdr+- or* B r

fu-qr B ar fu

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t4t

(s.Br

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Eeqq-S # 3{EiTr EKqtnrE i ow d e}< E-trr} g€ftil+ =-d e 3ftr.itcn ffi.Faft qarqr r ifu-a g€-+ srr& aft sqa.s ziFars*S ow d aY< qa-ar$ E r +* 6terrturerE ziFar r


Basically Ayurvedic science is based on some principles and one of them is tridoshasiddhant. All the movements (kriya) in our body are due to vata. All transformations,conversions and pachan parivartan are due to pitta and the samayog is due to kapha. Theseconcepts are based on Lokepurushoyam siddhant. In Charak Samhita the types of only vata aregiven. In Sushrut, vata and pitta and in Ashtang all three.


Charak has mentioned five names of vata dosha. Sushrut has mentioned five types of vataand pitta. After that Vagbat in Ashtang Sangrah and Ashtang Hriday has mentioned five types ofvata, pitta and kapha each. Therefore it seems that the period of Samhitas were different. CharakSamhita was written first and the Ashtang Hriday was the last amongst the Brihattrai. This alsoshows the gradual progress in the Ayurvedic sciences.


Avalambak kapha is not only mentioned in Ashtang Hriday. It is also mentioned inSushrut (Su. Su. 2lll4) and Ashtang Samgrah (A.S. Su. 20). In Ashtang Hriday, it is directlymentioned as avalambaka sleshma whereas in Sushrut and Ashtang Samgrah function ofavalambaka kapha is mentioned as Hridayvalamban (supportive or protective to heart)


2.49.How can we interpret avalambak kapha and its sthan?(RA\r)

eT g S€Qr: a-fi-Sur Fs-{s srqff-q q urd €-{s-{q a €M q eirssruerrarai?T5r€€r crs s{6-6-dsn 3{qds-6 E-€q}r (sr.zi. E*2o)3€€I: Et Btr-rg wffa' r 6ewvraffia cr€eT E-.rr€6-drn r owerrqi qelqr"ri r sr*sftiq.F qaqr --- r (sr.€. {& 12)fu Rrlorg6q-{ienatr+R sc6ur: I

fuo gdr€rrfl-@frfr sr-5'urccr I 6*a ffi r

g-drft€rq6E-q-{ifErt€rrdfrfr a+rgaft r


B-o-zr=erre'rftfr fue; R@t (g. T& 21/14 q-{ e,€"r)(Dr. Sandhya Patel)

EDTF EFT T€IIET-J{: erudftr{:dfi rrqftrqrarer$ gs{, t

H qr"i a Srqgr q amb?€r qo-{i s{: n (sr.€. zI. t zrz)tFtF.6t q-5& T€rrd 3s: B t

3lttc,I6I-F tFEF-sEs z+: Botq wdt'a' t

142

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stqc'rer-F eauTr +1 gs{ B6 "if}

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"-e-e fr z{-6r,x-dr ocar B r

lreflq g{r +r<rrer lqe uq **i qu Eq3-u+ Er 6€q sft

€rd 3{"IC.GkIEF edrWr B6 +}


Site of avalambak kapha is urah, especially trika and hriday. Urastha avalambak kapharesides at phuphphusa, hriday and urarastha trik. These places are very active and require acontinuous supply of nutrients. Avalambak kapha, due to its o*tr uiryu, anna virya andsnighdhadi gunas, is all time readymade food available to above mentioned-sites. The rasa malakapha is produced at this site only. Therefore this sthan is also potential for kapha sanchaya andits vikara.


Pericardial cavity, pleural cavity and respiratory tract may be the anatomical site andtrikka is the meeting point of three bones. As per Dalhana junction between sternum andclavicle, behind which thymus gland is situated. Ambukarma may be referred to as lymphaticdrainage. From bone marrow lymphocytes are taken for preproc.sring in thymus and stored in tolymphoid tissue like GALT, tonsils. As mentioned in Ashtang Hriday it supports the sites ofother kapha by providing the immunity, bala or strength as kledak kapha; and-bodhak kapha isassociated with gut associated lymphoid tissue and tonsils.


2.50. With reference to avalambak kapha, which anatomical or physiological entity shouldbe considered as trika?


3rEciq6 om t o.rd # fuen or =-c+s Herar B r

3T€I: ho-tierrsurq 3{r6affia.1'36;1qa1 T{C*-d o-}fr r r (g. q 21)a g s{gq'

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f,df}rd eo-rore * srgzrrr Ao -n erfu-fu ft@ gfr1 (g.Te 2r5€q A-6r)

eo-ro-rs s-€ur d "srgz+rc Bo ftrs- E-d A G ; zf.rra ts r 'silFrer'rusan* F6 qttr€ d-etrsesr qtg"ffi€r-dq

143

A-6r)

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gwrfttl_orgg+eiftruerraq Efr f6r (ao-ca A-6-r)&o-rolz so-ea * o-ar ts fu gErft€T Eti qrg_gq + "iqrd z€rrd 3{erclr zifEr eerrafr] B6 o-ar B r

+ftq qrg ffiera-e-dqrd B+-qrg' r Fian' gwerrtr@a1 gft r r (sr.€. Tt 1 2/ 1 s3I5.urcccr A-6-r)&orors sro.ur-cftr t srgz+rr fuo org uzi ffier Fd fi-.il or zjqra B r

Fio gwerrur@r (sr.6. rX.. 12/'t s 3raurcafl A-6r)

"1 elFroie # B6' B, e-6i d sr+Rrd a-& B r dfu B-cn or q"fa 3t-Eciq6ow I q{Ter 3{T€Ir B r qai q-{ 3r"Id<rr orn erqe fffl"T Bo or srdEiqd o-sar B,q"a ?.ar B r rrs srdciqo tntr EFr r€rrEr s{: B Fsfids 6S J€€r E-o erga+ cdftrs 6r zierra r€rrEr +dr qrBtl I


Meaning of trika -r ) geer{ qrgmqrR€l-t-q ziErr-T: I

Anotomycally urastha trikasthi and pristhadhara means pristhavamshadhar near urah. Thoracicvertebral column is madeup of many vertebrae (trikasthi) and the interverrbral discs betweenthem (pristhvamshadhara)2) Bhahugrivasthitraya samghat- the area of two upper extremities and cervical junction at thelevel of C7 to L6 @riday urdhva sthan of kapha). Physiologycally baahu-griva-traya-samghat isthe site of lymph and lymphatic dranage, pericardial fluid, pleural fluid; while pristhadhar is thesite of nucleus pulposus (fluid of interveratrebral disc) .

r ) e&qr s{s€r: Fr+-s€r g€r€rrurq sr?rciqd 6-}ft z<-tn-dFr arq z+raezi s-srcqft I

(sr.€. e& 12/1s 3ta;urean)z) dfug drgffieryq-{iqrcr Bo-arg' r ?rE 3r-erer r furerqgq gwieneftEEerE r


2.51. How do we practically differentiate phenabhuta kapha and malarupa kapha?Can we fix any laboratoly investigations for these concepts?


EFrFr edqr ffi, trdF (T{t * qqfq Ers.Er B r s+# 6i-€ e}< a-fi B I

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d srrqr B r

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144

Eg+fhg 6.rt, eawr q 6rdru{ f}ra a A-6-{ tr6 (Ert + q-qfr* zqo.q ara B r


Following are the points, which can differntiate malarupa kapha and phenbhuta kapha.

Malarupa kapha Phenbhuta kapha1 Sthan (site) Rasavaha srotas (heart,

blood vessels andlymphatics)

Urdhva amashaya (lessercurvature of stomach)

2 udirnaand

Utpatti and(productionsecretion)

Malarupa utpatti (drainageof large protein moleculesin lymphatics and vein)

Udirna in pratham avasthapaka (mucus secretion instomach durins dieestion)

3 Sangya (name) Kapha/shleshma (maindosha) (Large proteinmolecules in blood plasmalymphs and body fluids)

Kledak kapha (subtypedosha) (stomatch mucosanurished by body fluids)

4 Guna karma(properties andfunction)

Sneha (lubrication), bandha(binding), sthiratva(stability), gaurav (weightgain), vrishata (libido), bala(nourishment, strength,immunity), kshama, dhriti,alobha (mental stability)

Snigdha, dravotkarshatannakledana, phenotpatti(immulsification andsophonication)

5 Vikriti (disorders) Kapha nanatmaj vikar e.g.sthaulya (obesitv)

Mandagni ajima(indieestion)

6 Dravya-guna-karmapariksha(investigations)

Protein profile albumin test(brihane sthirah). lipidprofile, B-lipoproteins,triglyceride in venous blood(snehane snigdhah)

Gastric food + juce analysisby vaman, stomach wash orsuction (kledane dravah)

Likewise we can differentiate other kapha types from malarupa kapha.(Prof. Kalpana Sathe)

Phenbhuta kapha formed during madhur avasthapaka is similar to malarupi kapha.(Dr. Sangeeta Gehlot)

2.52.|s there any difference in kapha, shleshma and balas?(Dr. Sanath Kumar D.G)

They are the synonyms. Still they are used to differentiate the various actions of itsattributes in physiology and pathology. Where its fluidly function with more watery content isconcerned it is called kapha in many places. Its density (thinkness or picchhila) attribute isconcemed with shleshma whereas its power of pathology (disturbing its otherwise normalfunction) is called balas as a disease in urdhvajatrugata roga.

145

Nevertheless no hard and fast rule can be cited as many places it is casually replaced byeach other.


These three words allude to the bodily phenomena in different states. The word balas isfound in the Atharvaveda(6.14 and 6.127) as swelling (dropsy) in the body. Sayana equated thisword with consumption or tuberculosis. Others considered it as 'watery sore'. However, the

word balas gradually fell out of use. The words shleshma and kapha are often used

interchangeably. Shleshma is used to mean saliva too (Sushrut on safeguarding of food and

drink). The word kapha directly means phlegm. The words kapha and shleshma are mostly used

to denote the extractable physical variant of dosha mala as well as one of three doshas inside the

body.(Dr. P.V. Ranganayakulu)

dd d-+d ti;-dfr Eft ow, t

That which is derived from water is kapha. Property of kapha is drava, snigdha, adhoga, shita-like water.

The effect is upashlakshatvam. The term 'Kapha' is used by Vagbhat and Sharangdhar.

Its sites and guna karmas are same as those mentioned in shleshma sthanani in Charak Samhita,

Sushrut Samhita and Ashtang Sangrah. The term 'shleshma' is also used by Vagbhat. Kapha and

shleshma are synonymous but the meaning of shleshma is a sticky materialftaq $rft,iirrar *q effit (tr. zt 21/s)There might be some constitutional difference between the two. Kapha is more watery

(ala karma, anugraha) and shleshma is more picchhila due to parthiv gunadhikya.rFEb-{q agurq:r (g.Tl 1s/1o =e'r)3riFit-r: geff+w Qaqrr (sr.zi. z1 zott)effi €JTilr[: 3Tilqdrea r (e-d-o)

Both are snigdha, shita, shukla, guru, shvet, madhur, shlakshna, picchhila but'the degree ofsneha, shaitya, gaurava, madhurya, picchhila, shvaitya is more in shleshma. The word balas is forvikrut kapha or shleshma, which is abnormally sticky and cannot be removed from the body

without applying force.qgerrq-d-qrdraqi qarE+, qFEeflt g rt 41/a


Kapha, sleshma and bala, all these three have been considered as synonyms.(Dr. Sangeeta Gehlot)

)

t46

DHATU

)

CHAPTER - 3DHATU

3.1. The following shloka shows the panchabhautiktva of rakta dhatu. How can weunderstand the panchabhautikafva of other six dhatus?

fuSdr G-scn zrJi s<Ei c,rg<TT -ren I (g. ut t +te)(Dr. Naresh kumar Jain)

a-q srr.FrerqrF *d ailzd a I

an qBelqa' zeg:i fta-u^dr urq srF qrtrfdqr (sr.6 eTT. zrz-+)

(or. ararffierrSEzs)There are several such references which explain the sharir bhavas (phenotypes) that havedominance of one or more mahabhuta. Basing on this principle of embryotogy if one haF toexplain panchabhautikatva of rasa dhatu it will have following qualities.Dr av ata * j ala mahabhutaRasadhatu agni - teja mahabhutaSpandan - vayu mahabhutaExtreme minuteness (param sukshmata) to enter the tiny srotas - akash mahabhutaMurtibhava (physical entity)- prithvi mahabhutaSimilarly involvement of all mahabhutas in the formation of other dhatus can be understood.

(Dr. Sandhya patel)

Other dhatus too, have panchabhutatva structure like rakta dhatu. This can be understoodby Drava, saumya, sneha, guru, shit etc gunas of rasa dhatu. Similarly mamsa dhatu is describedto be guru, sthir etc. Meda dhatu is again guru, snigdha, mridu etc. Asthi is ruksha, sthir etc.Majja is snigdha, drava etc.

It too must be understood that drava dhatus are more prone to change in their character orguna than sthir dhatus like asthis, mamsa etc. which are not likely to be easily affected by diet orenvironment over shorter period of time'

(prof. y.K. Sharma)

Panchaboutikata of tadhato u:

Dhatu Prithvi Ap Teio Vavu AkashaRasa Guruta Dravata, sarata Sukshmata Chalatva, sarata ShlakshnataRakta Visrata Dravata Ragata Spandan LaghutaMamsa Sandrata Snigdhata,

picchhilataUshnatva,ragala

Chesta Mriduta, vivektva

Meda Guruta Snigdhata Sukshmata,ushnata

Vikasitva Sukshmata,shlakshnata

Asthi Sthirata Mandata Ushnata Kharata,vishadata

Sushirata

Maiia Sthirata Mandata Vishadata Kharatva SushirataShukra Gandha Dravata,

snigdhataSukshmata Vikasi, ehalatva Mriduta

147(Prof. M. Srinivasulu)

3.2. Saptadhatus are formed during sukshma pachan try the action of dhatvagni over

pancha-bhautik ahar. How does the actual conversion of ahar dravya into different dhatus

iake place? No logical explanation is available in the texts. Development of some

parameters is necessary to prove this important mechanism'(Vaidya Sonali Viraj Shukla)

?rr€g eqf}{afS qerr*i qq+sM}r: l^(3T.€. en' su o r ) -z{rs: ga:-qr{r-rd-11 *pil, a1+' _z+wf}rztrafii: rrarA 1 36qfta-ar rffD+ea a1arffir' qdqz6r: €q vearczrrSald

- urffiar' qaI?T €ft sftqr<-aref a6* g6tlq r oet qq+ ?

qerr*i,-isq rrr{t-{r inR'zr.*errgqenq dsfa, T{ 3{rdq', *a i-a er +t =trr: qal-.r

5- +, i *.r.gn*, T{rS zE+uhaar q-akr €fr e{ret: I a-gtr€nsqrdr}sa+el.6dq-"zrFa-* .[iiT6rAa qzrEr: lili;qgtrrgai qrfr r d-fr E[: E{TT: qTIT<T@I: a Ed €-q

'.,6-i .* ^

Sd-erTocr:Tebr @ria ftftrw-cfr-€€nf-a{' _ftrErfBr{eTfi4$qrfbr' €<erO-sgq-ffr* z-c+-rrgar r$6-di qrd zrr:rnqrerqeela dfta-ar eldrffia rrqdrat;"fut "drd

aiz+errgz+r*a-+r qffi I alar€I uETET{T+I: 6}"r arafa-qr

unol-ffift r (sr.6. eTT. 3 / 6 't o- 312;oraa)o Jatharagni followed by bhutagnis act on ahar

o These result in saar and kitta separation

o Vyan vayu circulates the saar (also called prasad) thorugh out the body

o Rasadhatvagni acts on this saar and as a result rasadhtustha saar is formed

o Subsequent dhatus form in the similar manner by the action of preceeding dhatvagni on

preceeding dhatusaar.yes, it is true that the physiology of formation of various dhatus do not match the modern

physiology. However, not all is known in modern medicine and so, may be true for Ayurveda.

To prove or disprove we need to do a lot of work (Dr. Sandhya {ater)

)

Ayurveda has got a fundamental concept that all the dhatus of body after theirorylin get

nourishment from ahar or ahar rasa. There are different concepts as to how the dKatus get

nutrition from ahar rasa like kshiradadhi, kedarikulya and khalekapota nyayas. Each dhatu gets

its structure by the actions of its specific dhatvagni. Further cellular structure and functional

metabolic state also depend on bhutagni. Almost similar understanding is there in tissue

formation in modern bioiogy. However, these conversion, formation and depletion mechanisms

also depend on age, geneticstructure, ahar ghatakas, variability ofjatharagni, dhatvagni etc.

(Prof. Y.K. Sharma)

Under the jatharagni paka the food turns into its ultimate particles i.e. proteins to

aminoacids etc. whln these get access into circulation they are subject to bhutagni and dhatvagni

paka resulting in dhatus.

The food material after jatharagni paka, in the form of chyle, reaches the liver through

portal veins, and undergoes bhutagni paka after which it is delivered into circulation through

irepatic veins. Bhutagni-paka, which undergoes in liver, is the chemical change i.e. turning of

"*tg.no,r, food material into endogenous. After becoming endogenous it is acceptable to

dhalvagnis for synthesis of tissues (dhatus). Dhatvagnis are nothing but enzymes (pachakamshas)

located in the cells. According to their selectivity they take their required number of aminoacids

to form a chain of their own tissue, thus ahar becomes dhatu.

Thus it is explainable and all necessary modern parameters can be considered to

148

understand.(Prof. M. Srinivasulu)

3.3. eflg*qsr @-fi + frlcTq EqrS 6;rtr qu|a d wr |drqdr B (aovrnr, Rro-<rs{*;r o s6q) z ffi qr$ or ffio ffiqa etqr waS B r @r E@ era dqorar+ (aourca) ffi€sr arrEr tbr deilfua z{w-srr B a


Ekakalapos hana nyaya is nearer to khalekpotnyaya and looks to be more relevant thankshiradadhi nyaya or kedarikulya nyaya. The dhatuposhana nyaya is generalized concept ofdhatu poshana.

(Prof. Y.K. Sharma)

All the dhatuparin ama nyayas described in texts are the processes occurring in varioustissues and in various states during various processes of transition of food (exogenous) to sharirdhathus (endogenous) i.e. dhatuparinama. In nutshell they are as follows;1. Ekakala poshana nyaya of Arunadutta: It deals with circulation of nutrients (the end productsof digestion after absorption) through blood by heart (hriday). It reaches all the tissue with eachsystolic function of heart and nourishes all the tissues (dhatu) at the same time. Hence this isconsidered as ekakala poshana nyaya by Arunadutta. As per Charak{n?i ai-q€rrEai qfral-ffft q@aq r (a. E. I s)2. Kedarakulya nyaya: The circulating ahar rasa (nutrition) moves from one compartment toanother.lntravascular compartment ) extra vascular compartment ) interstitial compartnient)intracellular compartment etc. Thus the the circulating ahar rasa reaches dhatus by filling orflowing through one compartment to another, ultimately reaching cell.3. Khalekapotanyaya: It is nothing but selectivity of the cell. Afterreaching of the nutritiontothe tissue, the concemed dhatu (tissue/cell) permits its own relevant particles to enter them tobecome their own dhatu (tissue). This is because dhatvagni (enzymes) located in each dhatu.Enzymes are highly specific catalysts. Each particular enzyme affects only specific substratemolecules on which the enzyme acts. (Toratora Principles of Anatomy and Physiolog 8ffiedition, page No.46)

After digestion a protein converted into amino acids. These aminoacids are basic units ofproteins, which form various dhatus e.g. a neuron, an osteocyte, mucous membrane etc. Differentnumber of amino acids ) thereby different number of chains ) different tissue. This selectivitydependsupon selective permeability of membranes under control of gene.

qTdTEIE qFd I

The plasma membrane permits passage of certain substances and restricts the passage of others.This property of membranes is called selectivity permeability (Toratora).This is khalekapota nyaya. Khale means grains i.e. nutrients (amino acids etc.); kapota means apigeon i.e. a tissue. As the bird selects the palatable or edible food, so does the dhatu; it selectsits own nutrient. This is khalekapotanyaya.4. Kshiradadhi nyaya: This nyaya is concerned with neosynthesis of tissue. During formation ofnew tissue, the nutritive particle turns totally into new tissue like the milk converts to curd. Thisnyaya is obviously observable in formation of embryo e.g. ovum+spenn ) zygote ) morulaand so on. In formation of new tissue one undergoes metamorphosis into another. This iskshiradadhi nyaya.

Thus 4 dhatu parinama nyayas (concepts) are obviously observable in the process ofdhatuparinama karma i.e. from ahar to dhatu. all these concepts are observable in human bodyconstantly at various levels.

r49

Conclusion:1. Ekakalaposhana nyaya * heart to tissue2. Kedarakulyanyaya- intravascular ) extravascular ) interstitial ) intracellular3. Khalekapotanyaya- selective permeability - synthesis of dhatu4. Kshiradadhi nyaya - neosynthesis of tissue.

(Prof. M. Srinivasulu)

3.4. Different nyayas are explained with respect to dhatu poshana karma, but all do nothold right. How can this be correlated and explained scientifically?


Among all the dhatuposhana nyayas ekakalaposhana or khalekapot nyaya is most logical.We all know that food eaten by us is not able to give nutrition to every tissue instantly. The onlything that we get immediately after food is working energy, which is associated more withcatabolic phenomenon than anabolic one as we know food constituents, which happen to be thepart of body tissue like rasa, rakta etc. need to be burnt to produce ushma or energy. For real

nutrition of dhatus or tissues, specific food constituents need to be processed at various levels

like mouth, gut, blood, liver or tissue it self to be part or structure of the tissue. Further, everyfixed tissue of body like asthi, mamsa has some fixed structures. While the fluid or semi fluidsare more labile and can be provided nutrition from

-ahar and structure in lesser time than sthir

dhatus. Ahar rasa, guna, vipak etc also influence dhatu formation.(Prof. Y.K. Starma)

Two important physiological processes, digestion and metabolism, had attract)\theattention of Ayurveda scholars in ancient days. Their gut-feeling and experience suggested \atthare are three stages of digestion. Similarly, the process of metabolism eluded them for many

years. The hypothesis of kedarikulya, kshiradadhi and khalekapota nyayas are suitable tounderstand both anabolism and catabolism in different states of the body i.e. while fasting orfeasting. The dhatus [six visible and one (rasa) invisible] respond to ahar. In a healthy person,

kedarakulya nyaya is at work and in a diseased person khalekapota nyaya is instantaneously

supporting the dwindled dhatu. In the fetal life kshiradadhi nyaya is helping the fetus to grow.

In the liver too, depending on the quality of food, carbohydrates may be converted to fator vice versa. This analogy might have guided the ancient ayurvedists to propose these three

theories. Before explaining them scientifically, we need to have an objective view of the purpose

of such explanation. If we believe in three nyayas, it is absolutely impossible to find explanation

for several concepts, like shukra as a product of bone marrow. Sushrut opines saraktameda

(redbone marrow) is not amajja. Asthi originating from medas is another paradox.(Dr. P.V. Ranganayakulu)

3.5. Supposing dhatus are equivalent to the tissues in modern anatomy then how can wejustiff the kshira-dadhi nyaya as none of the tissues get completely transformed into otheras been postulated in kshirdadhi nyaya?

(Dr. Vaibhav Dadu)

Kshiradadhi or krama parinam paksha nyaya, kedarikulya nyaya as well as khalekapot

nyaya or ekakalaposhana nyaya are not alternative of each other but it can be established that

the body tissue nutrition occurs through partial involvement of all these. As already explained

the dhatuposhana is a complex phenomenon where ahar, agni, prakriti, kala, vaya etc. also play a

150

role. Similarly potential of ahar in form of its rasa, guna, virya, vipak also matter in dhatuposhana. However. the concept of ekakalaposhana nyaya seems to be most logic and scientific.

(Prof. Y.K. Sharma)

3.6. The khalekapota nyaya envisages the nourishment of various dhatus through differentpathways. What are these pathways and are there any methods or experiments to assess

their physiology?(Dr. Vaibhav Dadu)

Khalekpotn yaya canbe understood by the fact that once the ahar rasa is generated thespecific ahar tatva, as per the guna or nutritional requirements of a dhatu, enters the fine srotas ofdhatus where those are processed by dhatvagni and bhutagni component of dhatus to providespecific nutrition to that dhatus. This is what can be explained by anuloma poshan or anulomakshaya in its absence.

(Prof. Y.K. Sharma)

3.7. Please explain the physiology of dhatuposhana with the reference toa) Kshiradadhi nyaya (Ch. Chi.15/16)b) Kedarikulya nyayac) Khalekapot nyaya andd) Ekakal dhatuposhana paksha (Arunadatta on A.H. Sha.3/16)


There is uniform acceptance among Ayurvedic scholars that all the dhatus of body gettheir share of nutrition from ahar rasa but the sequence in which they get their nutrition has

multiple explanations. Principally they are three.a) Kramaparinamapaksha or kshirdadhi nyaya: Established by Charak and accepted by Sushrut,it primarily is concemed with the fact that the first to get nutrition from ahar rasa is rasadhatu,which is then gets converted to rakta dhatu. This happens just as milk is converted to curd, whichis then converted to navnit. If we go by spirit of this hypothesis then we may observe that thesequence of nutrition of dhatus is from highly labile with shortest duration of tissue turnover i.e.rasa dhatu gets the nutritious first and the most stable dhatus like asthi gets comparatively later.However, here it needs to be understood that every tissue of body has to be provided nutrition forits repair, maintenance and sustenance, which is not possible by the application of this theory.Similarly it is not possible to elucidate as no time duration of nutrition of a particular dhatu isspecifically stated by ancient scholars.b) The concept of kedarikulyanyaya usually illustrates that the highly labile and tissues with fasttum over trap their nutritional requirements early compared to the stable tissues. Otherwise it is

1 difficult to explain this concept.

$ c) As far as khalekapot or ekakalaposhana concept is concerned this is most scientific and is

n parallel to modern metabolic understanding; entire body tissues derive nutrition from ahar rasa

E simultaneously as per their needs. At the same time this concept makes it easy to understand the

I Milization of specific foods or rasyana for nutrition of specific dhatu e.g. milk for shukra dhatu,

f nilwnrsrasa for mansadhatu etc. It also explains the effect of a specific drug in body on specificIM*III (Prof. Y.K. Sharma)IErlI rsllII

3.8. Sushrut has explained formation of dhatus in chronological order and has stated that ittakes one month to transform from rasa to shukra dhatu (Su. Su. l4ll5). How can we

understand this phenomenon according to modern physiology?(Dr. Sanath Kumar D.G)

It is difficult to explain this concept on basis of modern physiology.(Prof. Y.K. Sharma)

3.e. €n-g Fry e-a * srelru q{ gq rq orS *$ ou} B e(Dr. Amit Kumar Tanwar)

drdff6""-q-{E sfrqerq' zoq-d-{''W frta-d-d-Eq-gffir, g€ eftd frisqfu I I (9. Tt't+ttz)

urtfOq*qerq,"uq<ffiq, 6lRaE €r{oiimrsfq, orftaq e-d-d-{''itffiI1hl d5t, (9.T& r 4/t -t qr selut A-eF"r)

Some drugs result in faster formation of shukra dhatu due to superiority of their own bala, guna

or both bala and guna (sva-bala-guna-utkarsha).Even in medadhikya dhatuparnam nyaya does not follow the chronological order (Chark).

(Dr. Sandhya Patel)

Vrishya dravya has a potential to enhance potential of shukra dhatu. It may be qualitative

or quantitative as far as shukra is concerned; or it may be the dravya, which increases maithun

potential or fertility. Used in the form of drug the action may be due to its specific prabhav.-Ho*.u.r,

if used in form of ahar it may be giving nutrition to a specific dhatu by concept ofkhalekapot nyaya'

(prof. y.K. sharma)

3.10. According to Charak and Sushrut one month is required for shukra utpatti. Then

how do we understand that kshir is sadhyo-shukrakar? (Cha. Sh. 6/11)(Dr. Santosh N. Belavadi)

The concept of Charak that kshir is sadya shukrakar is based more on vrishya potential ofkshira and its specific prabhav. Part of its efficacy rnay be due to concept of samanya vriddhikaranam.

(Prof. Y.K. Sharma)Dhatuposhana and time needed to nourish a particular dhatu depend on available quantity

of dhatu in the body. If rasadhatu is lacking in quantity (less than 9 anjali) the aharrasa fulfils the

quantity of rasa dhatu. If shukra dhatu is to be replenished, when shukraskhalan has happened,

the ahar does it according to the principle of khalekapota nyaya. This happens when the dhatus

are balanced. After shukraskalana, because of imbalance, ahar immeadiately nourishes shukra

instead of other dhatus.Another explanation is from the modern physiology. The sperm is a component in the

semen. The rasadhatu certainly takes one month time to get matured into spermatozoa. But the

other secretions into semen, like prostate secretion, fluid from seminal vesicles take less time. Ifmilk can increase the secretions from prostate and seminal vesicles, then, milk is recommended

as sadhyo-shukra kara. While sperm takes weeks for maturation, the secretions from the prostate

and seminal vesicles are faster.(Dr. P.V. Ranganayakulu)

t52

3.11. How does ranjak pitta impart color to rasa dhatu and convert it in to rakta? pleasegive scientific explanation. (Ref: A.H. Su. l2th Chapter)' (Dr. Lingaraddi M. Biradar)

Agni kriya is associated with guna karma changes of a dravya. This is why after ranjakpitta kriya a new dhatu (rakta) takes shape that is bound to have different guna, karma compaiedto its poshak dhatu. Metabolic processes are basically designed to synthesize somethirrg n.* o'.degrade the existing one. In both the cases the end products are structurally and functionallydifferent than the products subjected to metabolic fire or agnikriya.

(Prof. Y.K. Sharma)

For complete maturation of the red cells i.e. to attain raktata, vitamin 812 is neeessary.The mucosa of the fundus of stomach secretes a substance called the intrinsic factor

3Trarerengrei fr.ri # Ttr"ddrqr (sr.6. u1 tzrtz)The function of the intrinsic factor is to promote absorption of vit. B12, which is present in food.Absorbed vit. 812 is the main antianemic principle in the liver

s{ sdrl* €fr e-qeffiqff qrq "rd-€Qft

I (g. T& t +r+)Vitamin B12 is stored in the liver and liberated as needed, taken by circulation to the bonemalrow, where it functions enzymatically to complete maturation of the red blood cell.(Kimber-Gray-Stackpole's Anatomy and Physiotogy, 16tn Ed. Amerind pubfshingCompany Pvt. Ltd. New York, page # 278)


s:12- Ig .!q FT-B^q'i.g ssd scrg Effi errg 3rrr+q-ad Ea ss urg $ rm+t BEFa *ft B e#{ ffirgErc Erd .Dn:ur t-srguu *.fr e # *ae ;r _,sdq6 B Fd' qtr Ts errg rFlerE a slrs sfl6r a; qrd "-€ errg r+ +q #qrB+r

(Dr. Nidhi Khurana)

The assertion that saumya dhatu should give rise to saumya dhatu only is not true. Agnikriya does change the guna dharma of poshak rasa hence every time agni works a new prodictwith different guna dharma is formed. This can be best understood in ihe concept of atrar pakakriya. This is why Ayurveda has concepts of virya and vipaka also.

(Prof. Y.K. Sharma)

Rasa possesses all the moieties of all saptadhatus since it does prinana karma i.e.nourishes all uttara dhatus. Hence basically it possesses both the gunas i.e. saumya and agneya.Ahar rasa in circulation, after getting subject to rasagni, becomes saumya. The rasa, after gettingsubject to raktadhtvagni, produces rakta of agneya nature. Similarly other uttara dhatus ixhibittheir nature after getting subject to their respective agnis.


3.13. As per Charak and Sushrut agnimandya and amla-, shita-padartha-iccha occur inraktakshaya (Cha. Su. 17165 & Su. Su. l5/9). Why do these happen? Please clarify.

(Dr. Santosh N. Betavadi)

elFrder+ @ ftrlrelFrei qrr (g. T& r szr s)srffieft.rurefefr €iFrder+ z{fr dffiildi endn+irn r #re-o-ffr*mrrq-meq

@ Ewsql fg.T& isrts rrE seor)153

r Vata vriddhi occurs due to shonitakshay, which leads to craving for amla rasa

o In other's opinion rakta is agni-somiya; hence in its deficient state there is craving fordravya having same qualities i.e. amla and shita dravyas.Neither Charak nor Sushrut has mentioned agnimandya. Charak has also not mentioned

amla-shit-ichchha; only Sushrut has described this.(Dr. Sandhya Patel)

The state of raktakshaya or raktalpata, associated with pandu avastha and agnimandya, is

both cause and effect of this state. In fact when there is raktakshaya there is lack of nutrition or

dhatu poshana. Even the jatharagni does not get its nutrition hence there is agnimandya. Amla,shita padhartha icchha may be associated with specific type of raktakshya. While amla is

pittavardhak and hence sama bhavaj with rakta; the shita icchha cannot be explained. However,

in rakta kshaya or pandu features like mridbakshana or pica occur which too cannot be explained

which factors are responsible for that. (prof. y.K. Sharma)

qN gk egE, ftrcr*a-gfreqr (sr.€. zt t zrzz)According to this concept in raktakshaya, the person will have agnimandya; to ignite it, the

patient will crave for amlarasa (so that it improves the agni). In raktakshaya in inner core the

person will have the feeling of heat due to increased catabolism in which condition craving forcool substance intake may take place.


3.14. How do we practically demonstrate shira purnata and shira shaithilata in raktavriddhi and rakta kshaya respectively?

(Dr. suchetha Kumari M.)

Shirapumata in rakta vriddhi can be demonstrated as high volume pulse in increased

circulatory volume state and shira shaithilyata or collapsed torturous veins can be synonyms,

which are commonly seen in low circulatory volume or rakta kshaya.(Prof. Y.K. Sharma)

Rakta vriddhi in this context means increased volume of blood in which we fiund fullness

of the vessels, which we perceive as shirapurnata. When there is raktakshaya, there will be

mamsakshaya ( hypoproteinamia) because it is uttara dhatu. In such condition the vessel walls

will lose its tonicity thereby sira shaitilyata is observed'(Prof. M. Srinivasulu)

3.15. Some of the vitamin deficiency symptoms and disorders match to rasa- rakta- dushti

lakshnas. How do we assess the difference on the basis of sharikriya?(Vd. Pranita P. Joshi)

There can be two types of rasa kshaya or dhatu kshaya; one is quantitative and other is

qualitative. For example if it is raktalpata, it may be either quantified in anjali pramana or in the

form of varna of hasta, netra, jihva etc. Similarly the vitamin deficiency only is associated withqualitative rasa kshaya hence very likely that some of the features of rasa kshaya resemble

avitaminosis.(Prof. Y.K. Sharma)

t54

Vitamins are organic materials required in minute amounts for normal metabolism i.e. forcertain enzymatic actions. Vitamins can be considered as bhutagni amshas or pachakamshasrequired for dhatvagni paka, hence the deficiencies reflects as dhatu dushti or kshaya or vridhilakshanas. These can be assessed basing on signs and symptoms e.g. vitamin K is a co-enzymeessential for synthesis of several clotting factors, which are related to raktadhatu because itsstorage and action are in raktavaha srotomulas i.e. yakrit and pliha. Hence vit. K deficiencies canbe assessed on rakta dushti lakshanas.

3.16. Plihavriddhi is explained in kshay of meda. In our routinecome across such a condition. How can we explain this?

3.17. Sushrut and Vagbhat have mentioned ptihavriddhi whilelakshana-


practice we have never

*E'et+ dargE: I (g. TI t srs)ffi{ Eq.i rFsErT: ffi gk: €erbrarlr (sr.e. T1. t sts)

How do we understand plihavriddhi? Please substantiate.(Dr. Santosh N. Belavadi)

3.18. Sushrut and Vagbhat both have given plihavriddhi (enlargement of spleen) in thesymptoms of decrease in medodhatu. It is difficult to understand the reason behind this.

*E,er+ ff}rgk, zifsegvar *eri +grfli"rqr+dr q, r (g. w. I s/e)ffi{ €q-i 6-aqr taft{* gfu' qeriurart (3r.€. qd* r rzr a)

We understand that due to medakshaya vata increases by its sukshma guna. Because thefunction of sukshma guna is to spread, the particular organ gets enlarged, but we cannotunderstand the reason behind the involvement of pliha; why is not yakrit or any otherorgan involved in it?

Some others say that the main site of medodhatu is abdominal wall and due todecrease in medadhatu, we fee false enlargement of pliha. But again the same doubt arisesas to why only the enlargement of pliha takes place and not of any other organ. Kindly tetus know the exact and precise explanation behind this.

(RAv)

explaining medakshaya

srro.rei tr-deffi

(Dr. Hema Waghulade & Dr. Sarita Ohot)

sffi€Hrard€d-nffirqr+aft-q€ffir aeqH ou-arRgau-*<rarr (g elr. s/s o7 s6ur)

Sukshma guna helps in penetration (spread), not enlargement. Enlargement involvesproliferation, which is not due to sukshma guna but is due to vibhajan karma of vayu, anal (agni)and akash.

Plihavriddhi in medokshay: Plihavriddhi in this reference is certainly not pseudosplenomegaly, itis in the real sense splenomegaly. This occurs in the kshay of sarakta meda.zeSarfterE fteNor- ariiilT aaqasrflra' r

srdtrtg r{dg ert-ni *e sqt I r (g. err. +r t z)E-dtE srwrfterE e+fu r (9. eTT. 4/ 1 z rrt sddur A-drr)

*<-ttr eTft€r, a-5qEiEr-A-drz€dr ai=rr, --- |

q-S-qr ffierur, ffi E zr-d@ q, a-6l-ag q aT'dT aTqfrr (€. eTT.

4/12)sr-ofterE sranfrerg 1 a€, ar\,\rlT 3I{€olTarcdaffi oei

+e*a-<anftere.ff6ftFerR1 3p-ofrerg *E:, dF€ a-dftr (g. err. 4/12 qs s€sT)

155

T€f,drR€rq Ee}*or atGtT 6-g-q-EdzTBra[: 1

3TSiatg i,ilE Trt-.Fi fr< gq* rr (g.. .t. +rt z)-gatftrn rE z169 r a-g, ffi;1r.1rg-rs suerrgzr-otw t5 =-€rr6-9ffi

t (9.erT. 4/1s uz sew)

. The hypoproliferative anemias associated with marrow damage include myelodysplasia,

some rare type of acute lymphoid leukemia yhere there would be splenomegaly

(Harrison's Principles of Internal Medicinel l6'n Edi. Page No. 617 & 625).

. In some of the anemic conditions there may be hepatomegaly because the spleen lies in

portal circulation.. Spleen may take up the function of hematopoiesis (extramedullary hematopoiesis) in

some myel,oproliferltive disorders as a result it is enlarged (Harrisonos Principles ofInternal Medicine; 16tn Edi. Page No.347).

o In leukemias splenomegaly is observed because the course of the disease pathology leads

ultimately to marrow failure.o Autoimmune hemolyic anemia with warm antibodies and gradual onset autoimmune

hemolytic anemia associated with cold antibodies are some of the examples where the

features may resemble medokshaya (plihavriddhi).o Splenom egaly is observed in hemolytic anemias e.g. some children with hereditary

siherocytosii may remain asymptomatic into adulthood, but may develop splenomegaly

later.So considering these modern medical views about hypoproliferation or failure of bone manow

and Ayurvedic views of normal dhatu function there should not be any difficulty in

understanding medokshaya lakshanas.pseudosplenomegaly does not occur due to medokshay. When the mesenteric

connections are abnormally long they produce wandering or ptotic spleen. This is in most cases a

congenital problem (not genetic). (Nelson Textbook of Pediatrics, l7'" Edi. Page No. 1675)

(See the figure No. 5 and 6 of wandering spleen)(Dr. SandhYa Patel)

To me it looks that when there is a gross wasting of meda or subcutaneous fat of body and body

becomes very lean, underlying viscera including pliha may also become palpable hence this

feature or.,rir. Similarly some chronic wasting diseases like cirrhosis, leukemias, kalazat,

malaria, anemias and dyshemopoietic disorders are also associated with spleenomegaly only,

hence this observation is noted.(Prof. Y.K. Sharma)

There are several references to meda kshaya and plihavridhi in Ayurveda literature.

Medakshaya is a process of inanition, i.e. the body gradually looses fat from the adipose tissue

throughoui the body. Modem human physiology lucidly explains that the mobilized fat from

adipose tissue ."u.ir", the liver and starts converting into glucose. In this process some fat

accumulates in the hepatic cells known as steatosis. So the 'fatty liver' is aq important sign in the

fat loss or starvation. This phenomenon also happens in chronic alcoholism. These days we use

the terms yakrit for liver and pliha for spleen. But the treatises of Ayurveda often use the terms

yakrit and pliha interchangea-bly for liver and spleen. So the phrase 'plihavridhi' really. t":qyakritvriddfri. yut rit is moitly used in physiological situations and the word pliha in pathological

situations.

156

In ancient days, starving was common in times of drought and spells of famine. Fattyliver is easily felt by the physician. The spleen enlargement is not easily established, so theplihavridhi has to be considered as fatty liver. ' (Dr. P.V. Ranganayakulu)

Asthi dhatu is derived from medhodhatu i.e. precursor. Cartilage bones are tender and notfully formed. They possess medodhatu, which is known as saraktameda as per Sushrut.According to modern concept this sarakta meda in bone is the source of erythropoesis. Whenmedodhatu kshaya is existing, there will be improper production of ery'throcytes leading toirregular size of the cells, which are to be regularizedby spleen. In these conditions the spleen isput to more load leading to hypertrophy i.e. plihavridhi. Thus medokshaya leads toplihabhivriddi.


3.19. How can we substantiate ashrya-ashrayi bandha of asthi and vata?(RAV)

In Ayurvedic fundamentals there is a tendency to focus predominance of a specific doshain a specific dhatu e.g. kapha in rasa dhatu, pitta in rakta dhatu and vata in asthi dhatu. Thefactors behind putting vata dosha with asthi dhatu may be that both are ruksha, khar, chala etc.guna karmas are common hence there may be direct correlation.

(Prof. Y.K. Sharma)

Calcium and phosphorous form part of the structure of bone. About 99Yo of calcium and80% of phosphorus are stored in bone and teeth. Both the minerals play more important roles inmuscle and nerve activity. Further role of calcium is in endocytosis, exocytosis, cellular motility,chromosome movement prior to cell division, glycogen metabolism and synthesis, and release ofneurotransmitters. Similarly phosphorous is involved in energy transfer (ATP), and is acomponent of DNA and RNA.

All the above functions are of vata dosha only, which are based on asthi components.Moreover the maximum amount of calcium absorbed is through pakvashaya, which is pradhansthan of vata. This is an establishment of ashray-ashrayibhava of asthi and vata.

In case of vata prakop the absorption of calcium is deprived there by leading toasthidhatu kshaya. Similarly in case of asthi dhatu kshaya, the calcium and phosphorus (mineral)deficiency hampers vata functions. This is establishment of viloma response.


3.20. Vagbhat has given roma or kesha as mala of asthi dhatu while Sharangdhar hasconsidered kesha as upadhatu of majja. Likewise according to Vagbhat, oja is mala ofShukra, but according to Sharangdhar oja is the upadhatu of shukra. What could be thereason behind this? What should the students and the teachers understand exactly?

orn: frrd' qdr: g€a* EnrrE*fl q I I

#sfffioerrffi errddi e-aefr d.'rr: I (er.6- en. ttoz-a+)(Dr. Hema Waghulade & Dr. Sarita Ohol)

It is diffrcult to put co-relation and relevance of such opinionsl-arious structures of body as is explained in Ayurveda.

about appearance of

(Prof. Y.K. Sharma)

r57

3.21. Kesha is narrated as mala of asthi. How can we explain this? Has it any role informulating the treatment principle for hair fall (noninfectious typeX

(RAV)

Most of the times, features of asthi vridhi are non modifiable such as adhyasthi(osteophytes or osteomas), adhidanta (accessory tooth) or kasha-nakha-ativriddhi (excessivegrowth of hair and nails); hence it seems that one should not make effort of their medicalmanagement.

(Prof. Y.K. Sharma)

If kesha is a mala, it has to be excreted from the body. All the malas (purisha, mutra,sweda etc) do not help metabolism staying on in the body. The production of mala is differentfrom excretion of mala. Mala produced has to be excreted after certain time. So hair growth isdifferent from hair fall. Hair growth is production of mala and hair fall is excretion. Excess hairgrowth and less hair fall lead to abundant hair. Poor hair growth and excess hair fall leads tobaldness. So the principle in treatment of hair fall lies in snubbing the excretion of mala from thebody. Vata domination may stabilize the hair because excess vata causes malabandhana.. Kesha is considered as mala of asthi because there are several similarities between these

two tissues. Both are used by the body as dustbins for chemical waste. Metals like lead andradioactive elements are deposited by the body in bones and hair. Bones and hair from soilprovide good clues to dietary habits of ancient men. This sharing of hazardous material by boneand hair may have given some identifying features to Ayurvedists to consider them to have somephysiological bondage. So, asthivardhaka dravyas are useful in hair growth but for stabilizinghair we have to look towards vata'

, (Dr. p.v. Ranganayakulu)

3.1. Asthikshay canasthivriddhi?

be managed by vatashaman chikitsa. How can we manage

(RAV)

Asthi kshaya can be managed by vata shamak chikitsa like snehabastis, which are rich incalcium and phosphorus minerals. Moreover for absorption through pakvashaya, the sneha

dravya in the form of basti is effective. In asthi-vriddhi or -dushti nirhabasti is recommended,which takes away these mineral (excess) from gut and in turn prevents asthi-vriddhi or -dushti.


s.22. g@-rgratrqefu er.li. eTT.

*tu*sft* qa fusrcna+rsrg@ errE eqr Bitrrft B?

(Dr. Nidhi Garg)

Shukra as a dhatu should be considered as entire reproductive physiology including allfactors associated with sexual characters and virility where as shukra as bija should be

considered as spenn the counterpart of which in female is shonit.(Prof. Y.K. Sharma)

tll.qrqAr @. fu. 1s/ls, Br.€. en. zroz)r S srgz+r*g-€ Ez{i s-apr* r tr-r arale F6fu€ o-ffifr a Fra} nd Ba qR d f go araffi + qld-q afi B, * orwE dcfr ederM ! aql ffffi + erft{ fr ETflIET g'q * qr€r

158

As per Ayurveda, irrespective of any author, the word shukra dhatu conveys thefollowing comprehensively.1. Shukradhatu is one of the saptadhatus (primordial), which exist in all human beings withspread all over body. irrespective of sex differentiation, to promote health and reproduction.2. Shukra means that which comes out or is secreted through genital passages on zenith ofarousal or sexual act in either sex.3. Shukrabija means that which is causative and essential factor for reproduction of offspring orformation of embryo in either sex.

As per the modern physiology the above can be observed as follows.1. Shukradhatu - gonadotrophin hormones (follicular stimulating hormone and leutinising

hormone) which are present in both sexes and deliver the functions of shukradhatu asmentioned in texts.

2. Shukra - seminal fluid in the males that consists of the secretions of the seminiferoustubules, seminal vesicles, prostate gland, and bulbourethral glands (Cowper's glands),which is ejaculated through penis on orgasm during sexual act. This shukra possesses allthe qualities mentioned in the texts for shukra.zqftmlai agaiftr a I

Similarly profuse vulval secretions released during sexual arousal and at high peak ofsexual act or orgasm. These secretions.consists of mucous secretions from paraurethral(Skene's) glands, which are homologous to the male prostate gland, and mucussecretions of greater vestibular (Bartholine's ) glands, which produce small quantity ofmucus during sexual arousal and intercourse that adds to cervical mucus and provideslubrication. These secretions also possess the qualities mentioned in the texts for shukrai.e. guru, snigdha, picchhila, and madhu, madhu gandhicha etc.

3. Shukra beeja that which is actual (direct) cause of garbotpathi.Sperm - shukrabija in males.Ooclte - shukrabija in females.

This is not corelation; it is the way to understand the Ayurveda in light of modern sciences.(Prof. M. Srinivasulu)

2.2s. go zr#enft B aerr d E"i goq ffi' # @rd aft sqra E r d qr qqe Bd qo eft go errg d qrc gF or zrofa fu-qr qrflT e ?il q6 #fl or E qoiafb-qr qrar B, + +{6T gEfr fr qrqr qrar Ea (q. fr. so/144, q. E. z(+)r+s,g. en. 2/11)

(Dr. Nidhi Garg)

Please refer to the reply No. 3.24.

The answer to this question exists in my answer to question 3.22

(Dr. Sandhya Patel)

(Prof. Y.K. Sharma)s.24. d fr g6 errg EFr rerr ssq Bz g€ €rrg 6r d * wr onf $7 qEd # g-€ srrg a art til d +1 ve-errarwo s*c go.q o1 Er<rerr€rffi artrqrqrffi. en r

?r sg *F,rt +r'r +)


Eri ar+d rsr: ?Id ardft T*'ri q wdaq r (g. Tt

159

3rtr srrfoerdsei g-A E*A d g rdft+, z-d E "zlrdqEq r{q-esRd

--rq;; qs*arfoerq, ?fd a #+ ?rqr 3I* ?'-€qsr -'fi-dtq ."==@ FIQ; aFtr;ffi.r*,- gd -fr;,-.,a e^ ga-n''5-o-erfi "-ofu=-

ffi- a-u:-rt'r z4g6z-a6=u=56. *d=d or#4aeftm#a-ar.f"f ' dqr*fri,-"q6 -arulg*+rai gq-.q-d#|-];ij"}1'q drqAi'-eftr srftaq rr* ar*ar*aEq "ffiaEzc.dGffifr i (g. "t

"t 4/ 1 4-qz seur)

"-zrrrfti ----''?x-€'?io..l--4-rraf eerrdtrt: ' (n E' .r stra)?t6rg dffit i*r=- r'u. "rifr a{-ft, a-g --d-u'-eti ffiftq r (q. p.-

't s/16 qs a.@-qrFr)sr=q #-..q-d-q-3l3tr qffircq, sffirffii Tizti 9.TT ]**t

a1arypdffi-..€e-{ -d "riJ-"i-*r g--€*} aen 51ori q s{r5=g._=..g srrtoer< q1o

aa "da ; g .-ftt, zcfr- G ffia-{ eHd qrqA a g €" $EIr$: I dEI

!]=$, ffi "-d"rrnrdzi' g"I €-nrorA u{F ftrs{trsfr *G-Grqr

s;f,ae1qr*. ffi, ' "ag€ sfoqrq TftraEItlT e-dfu arureqfuar-dft

;""fr msr*.raq-* ararf'erqo-6-d ffi, ara+ferqqTftil{g n+e" erd-efr _ e-dr

ffi*dd *=dft qgredmq r std F EeqFr*or, - "q€fir: ters-&€rend-w-trn-E-ar, nr*,1 -if*=i E "G- arsr=so'Fq q'-tr; -" gft r ?T5r 61-qeld-g-fti

dmt-marffisef' r

(Footnotes on Su_. Su. 14t12)!|1'1""';;;;'' r a*flq u-gr{*r*1u *-gerd;1*; I €reIT "E".ryt6 ffisfi6ft, derr srr5-u-Eefu'r6-;ft ;61 ?I6*'d 6fi''€wpift o.-gznudqr (a- QTT. s/3qr ao-qrFr)----dg, ..T+TTErRi d-* ai"i aiz+rffisfte.r q

' 3r:€* aETT dtT: g-fg

q-qr.rlii" 1ar.6. en. 3/62) gtqfrRrc' Etrq' sI g gg5rrt-"Tl --1Crtrg1r sar$ifr q 4ie-{h{oeei ^z+wry, eT. 5{{ sql ----l?r;dd'sr5-ur{f,)The summary of all these references is that females also have shukra dhatu, which is required for

conception. Male and female gametes are required for conception. Macroscopically ejaculation

of semen usually means the rrlle is able to fertilize the ovum (there may be azospermia, which

would lead to infertility). Similarly in females appearance of menstruation generally denotes that

the female ovulates *d ,* be fertile (there -uy U" anorulatory cycles, which leads to female

infertility). Also, in children before p.tu..ty only six dhatus manifest. so once and for all we

should accept artavaas seventh dhatu in female (which is generally symbolic of ovulation in an

adult female)' (Dr. Sandhya Patel)

As explained in 3.22 shukra, as a dhatu, is existent in male and female sharir also'

However, some scholars shall like to name it as artav dhatu in female. However, it is logical to

call semen as a carrier of purush bija or speffn, similarly shonit or rasa can be called as carrier of

stribija or ovum. (prof. y.K. Sharma)

3.2S. A. As shukra dhatu is for male which is the last dhatu in females? Which is the last

dhatu for ojas in femalest ,Dr. Mukesh Shukla)

Same as3.24

160

(Prof. Y.K. Sharma)

3.26. Artav is upadhatu of rasa dhatu, butil€rE 3rr+q er*a gF a-dAt (g. q. r+rr+)

Please clarif the similarities, differences or relation between shukra and artav in femaleswith reference to the above-mentioned shloka.

(Dr. Mukesh Shukla)

3-2J.ggd q{ a-6r TEt_gu_+ovrtu fr 6Er B F6 ftilq fr g€ 6}dr B q-€s?s-$ araf d zerrq;n a-fr ffi (g. T& r+rrs)t araiffi ?il 3tr*d"+ Er{r ffi Bl(q-{-g 3[rda ?il sdk rFT rErsoT a-S B I s{rf,{ rfi gqur araf e+ Eerrcrdr qfi *i orqro BD


Sushrut has mentioned rightly that only artava is not sufficient for garbhotpatti. Shukra inmale and artava in females are the dhatu (factors) responsible for physical and psychologicalaspects of sexual development. They are also responsible for virility in males and feminization infemales. They are the carrier and sustainers of physical form of bija shukra or sperrn and shonitartava or ovum. The two are really responsible for garbhotpatti.

(Prof. Y.K. Sharma)

As mentioned above profuse vulval secretions released during sexual arousal and at highpeak of sexual act or orgasm. These secretions consists of mucous secretions from paraurethral(Skene's) glands which are homologous to the male prostate gland, and mucus secretions ofgreater vestibular (Bartholine's ) glands which produce small quantity of mucus during sexualarousal and intercourse that adds to cervical mucus and provides lubrication. These seiretionsalso possess the qualities mentioned in the texts for shukra i.e. guru, snigdha, picchhila, andmadhu, madhu gandhicha etc.

According to Sushrut these secretions are considered as shukra as mentioned above.Since it is not having any bija in it, it is unable to produce or form embryo, which is appropriateto the statement given in Sushrut Sutrasthan l4ll5.


s.2a. v<r ar+fu*ar+i gs-q-d oeiq-al{aa' @ qrq*1 (g.en. 2/4.r)+Ci arfraegv (3rdft€r) araf eT wr erd B a wn A g25S * sarur31 * ar+f eieraBz

(Dr. Nidhi Garg)

srfrer+a qr*a qo-arefr F€EI-di @i hfferqra-qffirs*+rai Tffi €qfur{r gqEqd} zarftfrdr amfte1B6-€q-6tr-aq, fr;n"qq+aTc1TRerr(9. eTT. 2/47 vr re'r)This verse from Sushrut Samhita and Dalhana commentary on it denote two conditions:

1) Sexual act between two phenotypic females resulting in pregnancy (one is shandha as ismeant by Dalhana commentary)

2) The fetus formed as a result is anasthi (not boneless, but having soft and less number ofbones, nikrishta (physically and/or mentally retarded) and vikrit (dysmorphic) (see theimages of various types of skeletal dysplasias in figures No. 7-20)o Both strishukra and pumshukra are required for conception. None of them alone can

procreate. (There are several references in Ayurvedic texts, which state this.) Even

161

the modern genetics conhrms the same view that maternal and patemal genomes are

functionally not equal (as is proven by phenomenon of genomic imprinting)----frd-qreq rrgcFr ucr, qi arl+i g-€ arerts+e{Ei a ars-ffi qFrcnRti uTq | (a.B. 1s/l6 qs e-oqrFr)

trdi ftrg' zrreFaer g-d; sffif}d araforstra1 L ----ng, "{e+6ed. dd ai"+aig+rffisfter a r sr{€* ar-,'rr ?rcr: g-€ gcD'r-(tref: qqrq} I t" (er.€. eTT. ztoz)gtwftRre' C€q, 6r g E?I6r€r&f: .!r\'ffel?r gcad F trq r ga+ffi q$is{-+{qezi z{werrgo,daagqar6rr@q, a 1iz+ tro r r go-r&i E arafort"rq r

---r $go E z*l*gmt arafm,rsurq r (sr.6. elr. 1 / s rrz 3rour€f,)So in the above-mentioned verse one of the individuals (with female phenotype) should

provide male gamete to fertilize the ovum otherwise the conception will not occur. Thisindividual could be suffering from 5o-reductase 2 enzyme deficiency. This produces a conditioncalled familial incomplete pseudohermaphroditism type 2 (syn. pseudovaginal perineoscrotal

hypospadias) a kind of male pseudohermaphroditism. The features include -o Blind vaginal pouch opening either into urogenital sinus or urethrao Testes with normal epididymis, vasa differentia and seminal vesicles. Termination of ejaculatory ducts in the blind vaginao Normal to decreased spermatogenesis. Female phenotype with normal axillary and pubic hair but without female breast

developmento Absence of female internal sex organso Normal male plasma testosterone levelso At the time oipuberty the person may behave like a male, has erections, ejaculations

and a libido directed towards femaleo ' At the time of puberty virilisation occurs. Clitoris enlarges and noticeable erection

occurs in it (these changes are due to conversion of testosterone into DHT by theaction of Sa-reductase 1).

o Most of the patients are raised as girls but prefer to change to male gender at the timeof puberty

o If treated properly, fertilization has been reportedo This condition can be called shandaa (Sushrut has described it and Dalhan has

considered it responsible for anasthi garbha).

r (Source: Harrisin's Principles of Iiternal Mrdirior, 15'n Edi. Vol.l page # 2293-

22es)o It is important to remember that the garbha formation is not due to lesbian

relationship.Anasthi garbha could be a condition where the bones are less in number, extremely

delicate or soft (undermineralized) and so much brittle that becuse of intrauterine fractures or

fractures during delivery the bones may not be perceptible. This denotes certain types of skeletal

dysplasias (also called osteochondrodysplasias) where many bones are poorly ossified, soft and

fragile or entire skeleton is undermineralized to such an extent that rnany bones are invisible

radiographically. Achondrogenesis, osteogenesis imperfecta type II, perinatal hyopphosphatasia

are a few conditions with these features.

Hydatidiform mole and dermoid cyst cannot be called an anasthi garbha as the former

develops due to duplication of paternal genome and lacks bones while the latter is

parthenogenetic in origin i.e. duplication of maternal genom.

t62

163

i

For detail reading please refer to rthe article *ScientiJic (Jnderstanding of Anasthi

-Gybha" published in The Journal of Research and Education in Indian Medicine, vol:

XIV:ln 2008.As stated earlier uniparental duplication does not lead to reproduction. Conception and

pregnancy normally require fallopian tubes and uterus. Obviously for this and the reasonmentioned earlier homosexuality (or even lesbian relationship) will not lead to garbha formation.

(Dr. Sandhya patel)

The fetus without bones in called as anasthi garbha. Some scholars co-related it withpseudocyesis. Some scholars feel it is a state where fetus mummifies before osteogenesis. Tworeal males cannot have potential of conception; this is known as basic biology knowGdge level.

(prof. y.K. Sharma)

CHAPTER. 4MALA

4.1 tr61 d er${ fr €I sqSF.rdr B ?aft4-A-6"vrr{ 3TreTtalt{drardrT: | (sn-g. q zott)

-- ur*o # -fu; a;TA B I aeil u:r Fr€i'r dfar srroequ; E r


+senqra-qei E erSt{ t

This very definition by Sushrut says that malas of body are not only kittansha-of

agnikriya and need to be "*p"ll"d

out of body but in their physiological form they are also

important in sustenance of uoay. Being mula or roo] -they

are considered vital for nutrition of

body. If they get disturbed then Lntire b6dy suffers. Mala are considered as body wastes and their

natural tendency o, pruuritti is that they should be regularly expelled from body' They should be

produced as ideal "rr.6-

ptoi""t (niram) ln ideal quantity for normal body function' Their excess in

body (mala sanchaya) or lowered quantity in body (malakshaya) are both disease states and

require management.various malas also perform useful functions for body. Fecal matter is important for

regular intestinal movements and thereby it maintains-tone and nutritionof.gut lining' Regular

act of defection maintains strength of pelvic floor and abdominal muscles. Urine, by expulsion of

metabolic waste from body, hefts in maintaining milieu-interior. sweat, the mala of meda dhatu,

helps heat toss rrom foay. 3i*iiurly hair over h-ead and skin play an important role in protecting

il"i' n."t especially l" i.*"a animals. Nails at their part are organ of protection and help some

animals do minor functions. Secretion of nose, eyes, mouth, geniial orgals too play a.vital part in -

maintaining health of specific structure and have anti septic, bactericidal properties; besides they

prevent drying of mucous membranes. otherwise also tirr,r. wastes e.g' urea can be considered

as nitrogenous reserve pool of body and if required body_can convert it to tissue building' Pitta or

bile, considered as mala of rakta diratu, is very essentiai for digestion of food at gut level' Kapha'

the mala of rasa dhat" and commonly iaken as respiratory secietions, is also important for giving

moisture to breath air; it also helps bacteria or particles trapped and disposed' .

Therefore ii i, ,ight to consider malas Ls dhatus tiif they are sama or in right proportion'

In this proportion they too are known as prasad'(Prof. Y.K. Sharma)

Malas are the byproducts resulted during the process of ahar shoshana and dhatu

parinama (digestion and metabolism). These are excretions; if retained in body they produce the

toxin substances, which are harmful to the body hence they are malas. (Malinikaranat mala)' on

accum"lationtheycausesrotorodharesultingindoshaprakopaetc.Their uses are-

Sveda: It is the produt of sudoriferous glands in

water, and COz plus small quantities of salts andthe skin, which help eliminate excess heat,

ursa. It's main function is maintenance of

body temperature and also skin texture'

Mutra: urine is excreted from kidney. Main function of mutra is kledavahana i.e. it maintains

regulation of blood volume and composition, regulates blood pH and blood pressure' and

eliminates metabolic end products. Hence prakrita mutra is an essential one. Mutra kshaya means

a toxic condition and vridhi is a prameha condition'purisha: Feces i, tn. produt oi ut * consumed. It also maintains body's water balance and

electrolytes depending on the absorption in the large intestine. The purisha kshaya means the

164

patient is either on poor or no intake of ahar that in turn leads to balakshaya. If there is nopurisha in the intestine it leads to nurogenic shock condition, fuither leads to atrophy ofabsorptive surface of intestine and leading further to dhatu kshaya. Apart from that vatanulomankriya will be affected because of absence of intestinal movement. Hence the importance ofpurisha is stressed.

o "The feces normally are about 3/c water and t/o solid matter that itself is composed ofabout 30Yo dead bacteria, 10-20% fat, l0-20o/o inorganic matter, 2-3% protiin, and3 0%undigested roughage"

o "The large amount of fat derives mainly from fat formed bvy bacteria and fat in thesloughed epithelial cells"

o "Numerous bacteria, especially colon bacilli, are present even norrnally in the absorbingcolon. They are capable of digesting small amount of cellulose, in this way providing afew calories of nutrition to the body each dayi'

o Other substances formed as a result of bacterial activity are vitamin K, vitamin Bl2,thiamin, riboflavin, and various gases."

o "Vitamin K is especially important because the amount of this vitamin in the ingestedfoods is normally insufficient to maintain adequate blood coagulation." (Gayton & HallText Book of Medical Physiologyo W.B. Saunders Company, gth edition,lgg6,p.8a3)

The above quotes from modern physiology indicate the importance of purisha mala. It pirformsthe action of 'avstambha purishasya', 'malayattam cha jivanana' in normal human. Especially inrajayaksma purisha becomes bala (purishayattam balam pumsam) by providing a few calories ofnutrition to the body and providing necessary vitamins for strength and vitality.


+.2. god 6r qd g€ tfti d-d-a ad qc Fef{ oEtrr B r

gorqei qc,i lisi aareai q *qaa r f$.r.)F{T a"t 61 gfu *ar srrEeqo B r


As explained above mala is considered as waste of agni kriya and above a critical level itneeds to be excreted from body. However, its very presence in body in physiological amount isessential to support healthy body structure and function. For example yakrit pitta, the mala ofrakta agni, is essential for ahar paka. Similarly annakitta or fecal matter is essential forfunctioning of gut lining and maintaining its tonicity. Urine is waste produced by selectiveabsorption of renal filtrate and electrolytes. Their balance is restored by body as per bodyrequirements to maintain homeostasis. As far as Shukra's significance for male power isconcerned it should be linked to male virility and physical strength of male, which has somedependence on sexual hormons.

(Prof. Y.K. Sharma)

4.3 qrirere Eirgr sfrq o1 go rrr aTET ardr Grrar I


Isolated reference by Vagbhat making oja as mala of shukra, in fact does not mean thatoja is mala of shukra and hence it needs to be excreted from body. It simply tells us theassociation ofoja and dhatus.

(Prof. Y.K. Sharma)

165

4.4. 3ffi*i+r: gfiws I

How does purish mala support human body?(RAV)

As already explained purisha mala or fecal matter supports human body by the way ofexcretion of ahar kitta as well as mala generated by jatharagni kriya. Its retention in body couldlead to fermentation of residual food contents leading to various local and systemic ailments.Purisha, besides eontaining food wastes, also contains various chemicals, electrolytes and gutenzyme wastes which need to be expelled from body. Ahar mala, by keeping the bowelsdistended, improves peristalsis and thereby gut tonicity, circulation, absorption etc. Act ofregular bowel also helps in maintaining pelvic floor muscles and abdominal muscles healthy.

(Prof. Y.K. Sharma)

4.5. How does purisha vegarodha caurse pindikodveshtan?(RAv)

pindikodveshtan (muscle cramps) besides other vata features like shula, nidra nasha. Voluntaryretentions of urges over a long time increases sympathetic activity and parasympathetic activityin body. Muscle cftImps can be seen in both these states.

(Prof. Y.K. Sharma)

'People who too often inhibit their natural reflexes are likely to become severely constipated.'(Gttyton.'s p!.lsiolo* Page # 812). Severe constipation means vataprakopa, which in turn causes

pindikodveshtan' i (prof. M. srinivasuru)

4.6. While explaining the root organ of mutravaha srotas, Charak has given basti andvankshana as root organs.

=---{trgFri q}rsi_ ffii d€TttTt q, -----ag*qe i, aeffia offi€ q, ---- r (9.

I fq. fr. sze)QTT. s/1 2)

a) We cannot understand why vankshan which is not the organ but the region is mentionedhere. What can be the function of vankshan, which is related to mutravaha srotas directlyor indirectly?b) Why pakvashay is not mentioned .here even though it is directly rolated to urineformation (Su. Ni. 3118-20)?c) It is not mentioned anywhere in our Samhitas that vrikkas are related to mutravahasrotas. Even while describing the symptoms produced due to srotas injury at their root,Sushnrt has not mentioned vrikka, but the relation between vrikka and mutravaha srotasis very much obvious. Please let us know the exact reason behind this.

(Dr. Hema Waghulade & Dr. Saritr Ohol)

Various scholars of Ayurveda have described mutra as drava mala of ahar, which isabsorbed from large gut ol pakavashaya ard ultimately percolates from numerous siras in bastior bladder from where it is excreted out,through Inu$endriya. There is a description of gavinis,

which are identified as ureters. One can make eonslusion that there is an organ where rlrinepercolates from siras and is transported to basti or urinary bladder. The organ where siras

percolate mutra is none other than wikka called as mamsapinda. Perhaps our ancient acharyas

t66

could not make inference regarding functional anatofny of vrikka or kidney and sensing it likemeda or adipose tissue and linked it to meda dhatu and called it its muia. This anoilaly ofstructure and function was corrected by later authors like Govind Dass in his book BhaisiuJyuRatnavali where he has mentioned diseases like vrikka roga.

Inclusion of vankshan as mula of mutravaha srotas again points out to site where vrikkaare situated and from where gavinis outflow. Our ancient scholars have perhaps linked thisstructure with urine formation because large gut is a major site of fluid absorption ior body and amajor portion of this absorbed water is excreted in urine perhaps. Further they must have felt thatin diseases where exsess fluid is passed in form of diarrhea e.g. vishuchika tirere is mutrasada orsuppression of urine formation hence there is natural linkage of gut with formation of urine.

(Prof. Y.K. Sharma)

4-'t. 3{rgil+ffi q*.furf* If6yr wr Ba*srrgihm ag*_ffir qfu-qr d q-tr6€re( tnT F*err aS Br %il Erdfur rrfuqr fr Efu rrr;,=f wr p aerr qfu-orrr6,q wn E a


Part of answer is explained in answer 4.6. Basti, being mula of mutravaha srotas, storesmutra prior to its actual mass excretion.

(Prof. Y.K. Sharma)

4.8. Please explain the process of mutrotpatti according to Ayurveda.(Dr. Devendrappa Budi)

Please refer to the reply No' 4'6' Grof. y.K. sharma)

4.9. Ayurveda has highlighted bladder (basti) more than kidney. How do we understandHdney and its physiolory according to Ayurveda?

(Dr. Jairaj p. Basarigidad)

Please refer to the reply No. 4.6.

(Prof. Y.K. Sharma)

Kidneys were considered as supporting organs for medas (fat) in Ayurveda. This is oneaspect which highlights the limitations of the knowledge of anatomy in Ayurveda. Once again itis emphasized that the knowledge of anatomy and physiology in Aygrveda is the ."snlt ofpractice of medicine and surgery, not the other way. On dissecting the body, the basti is clearlywitnessed with its connection to shishna, so basti has assumed nnrch importance in Ayurveda asa collecting reservoir for urine. Kidneys are covered by the fat and theii links to urinary bladderis a recent discovery. As a matter of fact, Kriya Sharir is a recent topic and it is unjust tomticipate all the modern knowledge of anatomy and physiology to be discovered in the treatisesof Ayurveda. Once again, it is the time to remind that the knowledge of anatomy and physiologyin Ayurveda is the (eventual) result of medicine and surgery not the other way round. So theconcepts of human physiology in ayurveda are the spin-off of practice of medicine. In themodem medicine, anatomy and physiology are basic to growth of medicine but in Ayurveda it isnot. Let us accept this truth.

167


4.10. Please explain the differences between udaka, kleda and mutra according to theirformation. What is their role in urine formation?


Udak is synonym ofjala or water. In Ayurveda it is also designated as ambu. Its primary

source is daily intake by a person, though some of it is also generated in body by agnikriya or

metabolic process. It is considered important for all digestive and metabolic processes in body.

One is advised to take small quantity of water repeatedly. Excess of water intake with food is

considered to slow the process of digestion in body and same is case with intake of less amount

of water with food. Thii is responsible for drava contents of the body and its amount is regulated

in body by intake as well as loss through mutra, sveda, shvas, purisha etc. It gives fluidity to

,uru, .uktu, etc. and is primarily responsible for structure of dash drava dhatu of body. Practically

it plays a major role in maintaining body temperature, circulation and excretion of metabolic

waste. Ayurveda considers udak as vayasthapak, and that its appropriate amount in body delays

jara.It makes index for hydrated state of body.As far as kleda is concerned it includes all those activities and body components which

produce mriduta in body. Incidently most of these body components are aqueous or fat rich. Allitt. body structure with guna like snigdha, shita, manda, mridu, picchhil, guru, sandra etc. are

mardavkar and hence kledakar. For example shleshak kapha is kledakar but it is not pure

water. That is how we distinguish udak from kleda. Kleda prevents jadatva, rukshatva and

stambhan and often has madhur , amla and lavana rasa while udak is free from any such rasa.

While we consider udak as a part of ahar, kled is a functional requirement of ahar pachan. In a

nutshell while udak is hydrant state of body, kleda refers to unctuousness of body. Kleda is more

fixed and plays fewer roles in mutra formation while udak contents in body are directly

responsible^ for mutra formation. Prolonged loss of udak component from body ultimately

influences kleda state of bodY'

The concept of mutra formation in Ayurveda is more due to the fact that it is formed ofdrava content of ahar from the annavaha srotas. This is correct to the extent that the major water

content of mutra is based on water absorbed from gut to maintain fluid balance in body.

However, mutra as mala is more so justified as it contains majority of water soluble and

filterable crystalloids, colloids, amino acids, proteins etc. which are either in overload in

circulation as metabolic end products or pass through renal capsules as a result of defect over

there' (Prof. Y.K. sharma)

4.1 1 . 3{rgdfu {d q$e{r (*orr-ar+$ or ffio 3{rerru -rerT 3{rcr + "{ci€r

#g€-d sq-eiiFrdr wr B a


4.12. please explain the ancient method of mala-mutra-parikshana. Is it possible now to

find out the disease by this ancient method when the modern technology has developed so

much? (Dr. Thakur Prasad Sahu)

The techniques of mala-mutra pariksha were rudimentary in the ancient treatises of

Ayurveda. Howevei, in the medieval ileriod the so-called ashtasthana pariksha, which included

thl examination of mala and mutra, have entered Ayurveda. These tests are relatively recent in

origin. They might have entered Ayurveda perhaps from Unani or Siddha tradition. The mutra

p*ikrhu in Ayurveda is basically prognostic in nature while the urine tests in modern physiology

168

are diagnostic. The signs and symptoms explained under Prameha adhyaya too are useful todiagnose certain conditions like diabetes mellitus. proteinuria etc. These techniques may notcompete with the modern techniques in terms of accuracy.

Ayurveda has based its epistemological support on pratyaksha, anumana, yukti andaptavakya pramanas to test the veracity of knowledge. ttre mbaein technology is the result ofpratyaksha and anuman pramanas. So how can we disprove the results rho*n by modernlaboratory tests are inferior to those of Ayurveda? Another difference between these twoviewpoints is understood from the principles of physics and chemistry. The laboratory data ofallopathy emphasizes on chemistry, while the description of characteristics of mala and mutra inAyurveda is based on physical properties like texture, viscosity, surface tension etc. Ultimatelythe intemal chemical structure is the root cause of manifestation of physical properties i.e.physical properties vary depending on the chemical structure of the substance. So Ay.uiveda testsdescribe the physical properties while the modern techniques describe the chemical structure.Quantifying the physical properties must be our methodology to validate our theories.


Ancient Ayurvedic physicians have developed mutrapariksha on bases of subjective andobjective criteria to diagnose diseases. For example in ashtavidha pariksha, which is designed toassess dosha state in body, pita-mutrata designates pitta predominance in body, shveL, avilmutrata denotes kapha predominance, aruna vama and very clear urine tells us about vata state.Prabhut and aavil mutrata is associated with prameha and raktamutratawith raktapitta. Similarlytaila varna mutrata is associated with shakhashrit kamla while pain during micturition isassociated with mutrakricchha etc.

As far as objective examination of mutra is concerneci it is written that if mutra attrackspipilika it may be due to underlying madhumeha. Regarding taila-bindu pariksha it is advised toprognosticate the disease outcome. Different observations made on dropping of one oil drop onmutra surface are due to different grades of surface tensions, density or viscbsity of urine ,tnd.t

examination. Since today better objective criteria to evaluate the urine are availablehardly any institute resorts to taila bindu pariksha to prognosticate the diseases.

(Prof. Y.K. Sharma)

t69

UPADHATU

CHAPTBR -5UPADHATU

5.1. Cha. Chi. 15117 and Chakrapani commentary on this define upadhatu. The structuressuch as kalaa, dhamani, jaala, kurcha and rajju (Su. Sha. 5/6) also follow this definition.What should be sharir kriyatmaka categorwation of these structures?


In Ayurveda the concept of updhatu is based on the fact that these are the structures

which are associated with dhatus of body and get their nutritional support from prasad amsha ofthe dhatu agni of same dhatu. They as such have no agni of their own and do not have any mala

in body. As far as their turnover is concerned they are more fixed or less labile compared to

dhatus. Stanya, artava,kandara, sira, vasa, tvak and snayu are updhatus ofa few dhatus. Dhatus

like shukra, asthi etc. have no updhatu. As far as dhamani, jaala, kurcha, rajju etc. are concerned

they have structural and functional similarity with updhatus like sira, snayu, kandara etc. and

hence should be understood as such. Regarding kalaas I have an opinion that they are no separate

structure but are germinative lining of a few structures or secreting surfaces like shukra

dharakala, pifiadhara kala, etc. and hence no need to consider them as a separate structure or

uPdhat*' (Prof. Y.K. Sharma)

s.z. sqerrg +r gefta <nrl qztn 3 * arqr E I

TSIE Era[ "qrg+r.r!rir:

I (q. fu, t Stt Z)gs rrrc .nfr t* z,rr fr1 sqqq ryt "f"f B qrE ss sftc aTrdq f go aft srsaraA *A *t ss fts B aerr 3rrdq ailueq r


, This is true that Charak has written that from rasa dhatu by the rasagni ktiyu, there is

poshan of an upadhatu viz stanya and simultaneously there is generation of raktalike updhatu

artava. Since Charak believes that rasa is responsible for poshana of rakta dhatu it is responsible

for poshana of rakta-like upadhatu like artava. Practically artav is more rakta-sama than rasa-

ru-u. Further since raktagni is associated with creation of poshak amsha for sthir mamsa dhatu itcould have been difficult to explain poshana of a sthir dhatu and drava updhatu by the same agni

i.e. raktagni. Hence artav is more linked to rasagni and dhatu. As far as concept of rasa dhatu or

stanya being saumya and artava being agarryais concerned this can be explained by fact that, this

is possible Uy ugtrit riya. After all meda dhatu is saumya but after agnikriya it is associated with

creation of poshak rasa for asthi dhatu which is not saumaya.(Prof. Y.K. Sharma)

5.3. Stanya and artav are the updhatus of rasa dhatu. Stanya is saumya while artav is

agneya; rasa dhatu itself is saumya. Then how can it produce agneya artav?- sal+ sflEi €B I

This siddhanta gets changed here.

This is like asking that how Oz & H2, both of which

should not forgei that entire human body is created

female). Upto certain stage the cells are omnipotent;

(Dr. Shweta)

are gases, produce water (a liquid). One

from two gametes (one male and one

after this they start differentiating into

t70

different cell lineage. Again after certain stage the cell differentiation becomes very specific andis now irreversible. This means that embryonic omnipotent. cell can develop into any cell type ofbody. Pluripotent stem cells can produce cell types of some cell lineage. Cell differentiation isthought to be due to suppression of specific genes and not due to loss of genes. Several otherfactors influence the differentiation e.g. hormones, environment, adjacent cell etc.

Rasa dhatu is saumya but after rasa dhatvagni pak, stanya and artav develop from prasadbhaag ofrasa dhatu.

- - : "T{tq !a-d 5pgry6d, aen zefr"{fr "-6-{iFi "-{fi+{

IrzTrqe{rrT.'tafiryss} strqe-aft zf,ewtrql ft+d qrrr+; %fti Egt-"*i ar*a zc{, qfUtaroA, rfrqiqrdaq" (9. % 3T. 1 4) gft r 'errgawefu' gs*a ulqa uq, qt aqa-q--fi-€6aqr (a. fu. 1s/17 q-{ a@qnFr)

These are feminine characteristics (strikar-bhavas) so they are obviously found infemales, but not at all ages and in all females. Menstruation occurs only during reproductive age,while lactation requires parturition. Reproduction life for a woman normally spans about 30 - 40years and lactation is observed for a few months to a couple of years after parturition in majorityof women (if they continue breast feeding). So barring these periods even the females have 5 or 6upadhatus.

Sexual differentiation is a normal phenomenon so it should not appear like a puzzle.(Dr. Sandhya Patel)

Same as 5.2

(Prof. Y.K. Sharma)

Stanya and artav are considered as upadhatus of rasa dhatu because these two aremanifested only in women. It is obvious that the stanya is saumya and artav is agneya. After thetransformation of rasa into artav the traits do change as in the case of rakta; although rakta,which originates from rasa, is slightly agneya. So the same mechanism is responsible to causeagneya artava from saumya rasa. Another reason lies in location of production. Stanya isproduced by stana in urobhaga, which is the seat of kapha dosha, so the stanya is saumya. Theartav is produced from the udar, near pakvashay so its trait is agneya as in the case of mala andmutra. Several secretiond from the upper part of the body (saliva, tears, mucus etc) are saumya innature'

(Dr. p;v. Ranganayakulu)

Stanya and, artava are upadhatus of rasa dhatu. It is evident that on rasakshayastanyakshaya as well as artavakshaya (amenerroehea) appear indicating that the production ofstanya and artava depend upon the status of rasa. This is the relation between dhatu andupadhatu.

The concept of 'samanai sarvesam vriddhi' appears in this phenomenon. Rasa alsopossesses panchamahabhuta components. The derivation of stanya is from prithvi and apcomponents where as artava is from agneya component.


s.4. 3rrdq +) ss cff sqqrg ed ardr B a ra-qb g4 ffi d +t$ TfiflrEt?rTTs ouf R-&d qrg B s+{ srrdq d q"f Fr ouh o,ri gg tr€ errdE 6rrm S uara I I fg. en. 3/s, g. q{ r +rt)

afr Brquf erer

171

(Dr. Nidhi Garg)

Please refer to the rePlY No. 5.3.(Dr. Sandhya Patel)

w aovrFr)I'#3r"--.-n d-6a{rdil ar€"iarfr ffi *q*ftg^ff-

?ffi"rT:ffi," $];5;t4*-ry.' oo.g1 -*=imzrad d-da{r;lil

ft5yqy: gff+-er s454I: I (sr.zi-

We must understand that it is the agni kriya of a particular dhatu at a particular stage

which leads to "trung"

in structure, color, "otititt"ttiy,

function etc of the product of agnikriya'(Prof. Y.K. Sharma)

Stanya and artava are derivatives of rasa dhatu; both are having opposite gunas like

saumya and agneya respectively. Rasa-possesses all the moieties of all saptadhatus since it does

prinana karma i.e. to nourish ali uttar dhatus. Basically it possesses both the gunas of saumya and

utnttu'tnen rasa is processed in stanyagranthi, it produces stanya of saumya nature' when it is

oror"rr.i'iir'rtiiiiirt"sha, it produces"hormones which in turn produce artava i'e' it becomes

iretu for artavautpathi, which is agneya in nature'

Rasa itself is not becomin! eiiher stanya or artava; stanya is produced after stanya granthi

possessing ,u.r*yu g*rra, und aiava-is the iakta flown from garbhashaya, which is naturally

A;;il ilpadhaiu p"rod*tion depends upon dhatu condition. Similarly it is evident that stanya

and artava production depends ,]por, ,uru state. Hence Stanya and artava are upadhatus of rasa

dhatu' (Prof' M' Srinivasulu)

s.s. Tg+rffiai fuqr ffilaqcf: Ebusgt: Rrzr' I

qisr{ -;-;;' "q t-+c-**1 Frg eiao'rr g' fu, tsrrt)g*. ei',. *qqr6'; "'fu B-r wrg *fu 34tr 3*dq otr gs -rrg

,u,1 sqqrg B t;1

A-{d ffi d "+€'o$-e'' H;-=.tfr fr +-_d qiq =q€rrgd';6

qrft E?(Dr. AnuPam Sharma)

5.6. uEr errg eff sqqrg qeit fr. Efq 3n-s 3rrfd q-dr€ u-qT B, * qq.r g6m fr

ss+ efi gqerrd -6- u-r-S'urrft ? eR- t-ff e A ttr;er 3fu 3rrdE tfr s+r zft suerrg

ar*e or eftfue .*r B a (Dr. Nidhi Garg)

Since humans are heterosexual animal there is sexual differentiation between male and

female. when there is no uterus in male how would artav form? Similar is the case with stanya.

Ahar rasa needs breast tissue at a specific time (parturition) for stanyotpatti. This in modern

medical langUage is temporal and ,putiut "*p""ion of specific genes- under the control of

hormones. All the females before menarche und uft.r menopause do not have any of these two

functions(upadhatus).Thisi-snotastrangeorabnormalphysiology.+a .r-r**-*o-ea*-gq"r,61-i 6rA @friTaffi; &t ---- r (a. eIT' 4/3o

SGrcfr-arftd-qatrrn: | "1"r6fl-{ra*r=-oi-aq-nensgeuaffi sq{rdtadeTT. 2/"t 4 U-t 54\

a s#a.izroaa-aca uqr dqrd-q, zs 3{rctai te}ffi fti-dnfr I ?rerT a

d-eren-g--.*-q. '.';JH;.. iia+ ;Ei"-frfr r srd-{frqi te}ft-tn-gura-a r srtr{aqiq

te]fro-rqi ffi.r.,*3-'6ffib6i '-r-g*q1.;; .*--.*t- ft;ftsrrA e-A

ffi$ra. -aeld6F'i

ualaai "a=-"=, airoreatq a$nrra-a-{-e Rd-qr g6s-€q

c[T a{T'I: I r72

d-dr"f afr ffiqai, uen_a-gffiH d-di"g"E-dd Rrq, Ed ?I<F_flfraraffieef' r [g. E& t sr+(r ) q-{ s-€'r]qen E gq-€€d-{e} +fl-{r_qr<-qeq Ee}s;r drsunq I (tr. q& r +r t e)Tr sE TI-.€n E-{dqe-deTt €ge qtrdrdipilqFfrsdh ;r-fr r r:tiqrararrrFrerR E-ei qrarar-afr aq'qF rr+rrgoqgarfifr e-Eff&Tr& arsfr r*a-srqreqeih ftelqr ajlr-Ir av,ffi org*fu*, snEer<rq?d-ffrfqre-q,, *a-srrsr<-qe+ft a-6rn drssri +e-r geal; +6T g€qprrafiieagra1a-* ";-6rt I 3t=r +tud 'TqE{ ffi er*, er*'a-a-oraferq-#Brqkeffi-' €fr q-efur (g. T* 14/1a q{ s€q)

If a male (?) has these two upadhatus then the person would not be allotted male sex butwould be female (one should not forget that for lactation parturition is essential. The condition ofhyperporlactanemia is not considered here). Also it should be remembered that in children(whether male or female) the seventh dhatu is not expressed. Does it mean less importance of it?

(Dr. Sandhya Patel)

It may be true at macro level, but at micro or hormonal level the components like sexhormones responsible for these macrostructure exist both in male and females.

(Prof. Y.K. Sharma)

s.1. errd.zrqs * der oT awrerrq d suerrg sarrrr Br qro i *er +1 3{frqertgrrr arer Erarerr arqr E F.- fr. l*ur, "-r s) i ga ard qd fr -rgEd "ffi; $3fisrr qz ter +i suq-g + 3ia-d-d +;rr qrBs Err arc,T d sidrtd z

{

(Dr. Anupam Sharma)

Upadhatus are formed from dhatus while malas are waste products.elrgaqedqwrq+ ---- qi a cqe*€ffiqr (a. E. 1s/17 qc q6qrFr)It is difficult to call kesha as waste products though they lack sensation in the part beyondoutside the body. However, in humans when the hair are removed there is no harm to the body.This may be the reason why kesha is considered as mala.

(Dr. Sandhya Patel)

Kesha should be taken as mala of ashi dhatu in my opinion.(Prof. Y.K. Sharma)

Hair is composed of columns of dead keratonised cells welded together (Toratora,anatomy and physiology). Because the hair is sthira dhatu of parthiva nature similar to asthidhatu, it might be considered as asthi dhatu mala.


5.8. Should sandhi be considered as upadhatu? (Ref: Cha. Chi. 15/17)(Vd. Anuja Vinod Shah)

Sandhi as such is no structure; it is a functional unit created by asthi, snayu, shleshakkapha, kandra, mamsa etc.

(Prof. Y.K. Sharma)

The word sandhi refers to a junctional point of two consecutive structures. Sandhi joinstwo different structures. Upadhatus, according to prevailing concept, support the body if notnourish. Sira, snayu and rajju are considered as upadhatus. Asthi (including tarunasthi) is a

173

dhatu. So a sandhi is an amalgamation of snayu, rajju and asthi. So sandhi is a physical structure,

which is a mixture of dhatu and upadhatus.(Dr. P.V. RanganaYakulu)

Sandhi neerd not be considered as upadhatu because it is combination of various tissues

like asthi, snayu, kandara, rajju , jala etc. and is not similar to any particular dhatu.(Prof. M. Srinivasulu)

5.9. What is the concePt of agni and srotas in relations to upadhatu?

Since the very concept that the upadhatus

dhatus it links them to agni and srotas of that dha1u.


are dependent for their poshana on specific

Upadhatu is not having specific agni of its own, since it is a

dhatvagni is responsible for production of upadhatu. Wherebs

dhatu and upadhatu.(Prof. M. Srinivasulu)

5.10. Snayu are formedupadhatu? (Ref: Cha. Chi.Su. Sha.4/29)


q sm-"R{zpargw:rF.rqftr* atftfrrqftfidr' t - elrgavqffi rlggEgEletTd-r: t" gft r 3l-mrft "E 'errgaveM' Ele*a isrrrTd II€[, qi atr ' gts.g affiqryafrfur (a. E. 1s/17 qs aeqrFr)

"arE TtrRi- a-d zrm-a-qo: trtts{T fttsrt t

ai€{rd-++r aEt: srs ? *{EI: Frrg-€iaTq3 llWhy should we mix up ih. t*o authors' (or ancient research workers') work? Charak has

mentioned formation of sira from asrij; while Chakrapani has quoted Bhoj and stated that sira,

snayu, rajah, stanya and tvacha are gati-vivarjita. Bhoj had found some different result from what

Ch;rak has mentioned and in his opinion both sira and snayu are gati-vivarjit. What I understand

by gati-vivarjit is the differentiation is final and irreversible.(Dr. Sandhya Patel)

S.11. Is there any rationality for not explaining upadhatus for asthi, majja and shukra

dhatus? (Dr. sanath Kumar D.G)

Why do we question or express suspicion irr other's work without ourselves doing any

work? If wL have done any work which is contradictory to previous work (but is reproducible)

then only we should challenge it. We should respect other's work.

Formation of upadhatu basically means tissue differentiation (which is dependent on time

and space i.e. location and so on the loe;sl environment). I do not think any scientific work is

available other than what is rnentioned in presently available Ayurvedic texts. Not much is

conclusively known in -,odem developmental biology. So why do we keep tendency to

negativclt, "riti"irc

our ancient science, which is based on thousands of years of work?(Dr. SandhYa Patel)

174

(Prof. Y.K. Sharma)

by-product of dhatu. Concemedprotas will be the same for both

from sira. Is this an exception for gati vivarjit criteriop of15117 with Chakrapani commentary, for definition of upadhatu

Upadhatu etymology issq€rrg *rrg wgeH errg, I srq uend uq! zrgei urg r (er<6-e-gar)

Upadhatu is that which appeers similar in morphological structure but will not do the samefunction as that of dhatu. In luch condition, there is no substitute for asthi, majja,and shukradhatus which perform similar function and possess similar structure. Hence there are noupadhatu of those dhatus'

(prof. M. srinivasuru)

175

CHAPTER - 6OJUS

6.1. Rasadi sapta dhatu saara bhagaPlease justify

is ojus Su.Su.15/19. How do we understand ojus.

(Dr. M.V. Aihotti)

Concept of ojus is a unique and fundamental concept of Ayurveda. It shall be difficult tofind a material similarity of same in modern physiology. It is observational opinion of completehealthy status of body dhatus, and associated with it is the disease refractory status of body. Thereference, under review i.e. Su. Su. 15/19 is in'context of dhatusara, which leads to bala (orenergy/potential) in the body. It is proposed that this is due to teja or excellent metabolic status,which can also be named as ojus. In other word Sushrut means that one, who is havingexcellence in quantitative and qualitative possession of dhatus, is naturally going to haviexcellent metabolism which is bound to have excellent physical and biological status henceojosarta.

This is further supported by commentary that shariroshma or body metabolic process canalso be called ojus. Similary the opinion of Dalhana that jivashonit too can be named ojus, andhe has linked ojus to circulatory process and blood in body, which is essential both for bodynutrition and immunity. This gives room to link ojus with neutro-immunological status of body.Charak has fuither linked ojus with rasdhatu due to rasdhatu's role in neutron- immunologicalsustenance in body.

(Prof. Y.K. Sharma)

It is not surprising to read the idea that the ojas is the quintessence of rasadi dhatus. As a matterof fact every substance produced in the body must be the ultimate product of ahar undergoingseveral stages of metamorphosis. Ojas literally means power, vigor, vitality, strength etc. Thisstrength alone can protect the body from the diseases. So it is natural to accept the conceptproposed by the seers of Ayurveda to believe that the ojas is the ultimate product of ahar.However, it is diffrcult to find the parameters to measure the quantity of ojas. The descriptionunequivocally refers to some physical stuff as ojas. Several physiologists of Ayurveda equateimmunity to ojas. The treatises describe the ojas as a physical substance not as non-materialpower. As a matter of fact except atma everything else in the body are physical. Many Ayurvedicphysiologists tend to consider antibodies and white blood corpuscles as ojas. The quality of thesesubstances is more important than the quantity according to modern human physiology.


6:2_.fl fr rrs ertq wr Ba 6eu fr srlBra qs 3*q ( q.+ eozo) q51 3ngpr€qRierr d wr arar crri aq) wr utr€i1 q'w fr erSE d si-q B a


A) Charak in Sutra 30/6 has described hriday as seat of par ojas. Some commentators link it withvital force of life or consider that the description is made in association of hriday being seat ofchetna also. Continuing with chapter two other important references are also seen i.e. Ch. Su.30t12-13

?Todr6dr ael-{_orcd-+q' qFzefdlqftgrqf freh'r a-d-€+ g:Er}a-E:

t76

6ei e-ru+r++e-*zi fu Erer+rreairy I

*a-AA qq-Ad qer*flrdfrTq I

This sometimes puts quqstion mark on the reference of para ojas being seated inurohriday (heart), or shirohriday (brain). When Charak writes that para ojus can be piurished byavoiding manodukha hetava (factors that stress mind) or when he advises that the hriday (the seatof ojus) can be protected or health-promoted by gyansevan he too means avoidance of stress ofany nature for over all well being.

Further Charak, in Su. 30114, has written that behavior associated with ahinsa (non-violance), vidhya (knowledge), indryajaya (control over sense i.e. self c,ontrol), tatav gyan(rationality through knowledge) and brahamacharya (following of moral/social codes of conJuct)are associated with increased prana or life foree and longevity perhaps through better para ojas.This signals brain as seat of para ojus and the same is-responsible for mental hlalth andimmunity.

B) Charak in Su. l8l1l7 has clearly mentioned that prakrit bal (natural immunity or nonproneness to sickness as well as physical strength) is due to prakrit kapha or shleshma. This ismore understandable as ojus too has shleshma-like gunas like snigdhu, rhrrklu, shita, sthira, sara,guru, mridhu, madhur etc. Having guna samya the ojus and shleshma have karma samya also.

(prof. y.K. Sharma)

6.3. s+q Ebl Brrg+s F grft errgsil rFr rrrs osr urql ! (g. q 1s/2o -ren 3r.€.{ t trrt)t ?il *rgsff + -iqg srsw sier s+cT + qrsn? srqs t* A ,j;arf+ zrr 3{T€rrs eqr B sft-c ga-ffi A ir-d-dr 3tErar ear$ wr E a


It is true that in Ayurveda the major component of ojus is considered to be apar ojus,which circuiates through out body with the help of hriday *d is responsible for kayak, vachikand mansik kriyas of body i.e. all the physical, mental and expression-related activities aredirectly dependent on this ojus content of body. Since content and activities of ojus are directlyrelated with agnis and dhatu sarata it can be considered as vital force of body which derives iisroots and activity from over all well being of body. Some commentators may consider apar-ojusas plasma, immunoglobulin, leucocytes etc. but in my view over all vitality and^diseaserefractoriness of body cannot be quantified and so is ojus. It requires somatic and psychiccomponent as well as environment and genetic components, which determine vitality of body.Had the ojus been linked to only physical component of dhatus in body it could not beconsidered to be present at the time of shukra-shonit samyoga. As far as para ojus (havingquantity of eight drops in body) is concemed one can directly link its presence in strirot'iduy *Iprimarily responsible for psychic well being or neurological health. It can be compared with vitalneurotransmitters of biain which are essential for psychic and neurological balance in body.

(Prof. Y.K. Sharma)

6.4. Please explain the physiology of ojas according to modern science (A.H. Su. 1ll37, Su.Su. 15/19, Cha. Sha.7/15, Chakrapani on Cha. Su. 30/9-11 and Chakrapani on Su. Su.1s/l9)


Same as 6.2, 6.3

(Prof. Y.K. Sharma)

t77

6.5. Please explain the concept of ojus on the basis of modern immrrnology. Can we

corelate it with reticuloendothelial system? ryd. pranita p. Joshi)

To compare ojus with modern immunology or reticuloendothelial system of body shall be

a reductionism's approach. Ojus, when called sarvadhatu sara, means much more than

immunology. It is expression of over all well being of body both, physically and mentally, as

well as having a stite where tissues are in perfect anatomical state and physiology- The

metabolism too is in right state. Physical capacities, disease refractoriness, maintenance of body

vitals are many yardsticks to measure ojosarata of an individual.(Prof. Y.K. Sharma)

6.6. What is oja actually? What are the parameters for its measurement? If it resembles

immune system of body, can we do anything in AIDS, which can be proved on the scale ofmodern science?

(vaidya sonali viraj shukla)

As far as what is ojus and what can be parameters of its measurement are concemed the

same has already been explained. As far as association of AIDS with ojus is concerned we gan

simply conclude that very rightly AIDS is called ojokshaya since ojus is responsible for

,.yadilstramatva or immrmity; that is lost when one gets infected with HIV or AIDS. In.

Ayurueda too, it has been written that rajnicharas (commonly understood as invisible bio-factors)

are also responsible for ojokshaya or loss of immunity as is seen in AIDS. Further, AIDS is also

a state of kaphaj bhav kshaya when infected person looses all the kaphaj bhav in body viz

prakritbala and ghanatav or mass of the body with subsequent loss of all doshic functions and

dhatusarata.(Prof. Y.K. Sharma)

Several Ayurvedic treatises admit that the oja is the quintess.nc? of the sapta dhatu.

Ayurveda also admits that the ahar nourishes dhatus in a sequence, which ultimately produces

ojas, which protects the body fiom diseases and imparts strength. The purpose of ahar is to

norrrirtt the body and give health and longevity. Thus the final product defends the body from

invading organisms and degeneration inside.

A|quirea Immuno-Difi.irnry Syndrome (AIDS) is not a new phenomenon in the world.

This new epidemic of the new world (west) is certainly caused by a virus, however, the old

world (Africa and Asia) is familiar with non-infective AIDS. When the nourishment is lacking,

the immune system shuts and allows opporhinistic infection into the bodyr just like in AIDS.

Therefore, the deficiency of ahar (starvation) and resulting deficiency in ojas leads to (non-

inirriir.l'alDS. The nourishment is more important than medicliglAyurveda's approach in

non-infective AIDS is simple - better nutrition. Infective kind of AIDS is new to our country.

Simp.le ojovardhak dravyas may be tried experimentally. The criteria we ls? in Ayurveda to test

the resuli of treatment irave to be according to modern methods. All shukra vardhak dravyas

trrri U. irstantaneously helping boost olas. ihe findings in the modem immunology are no way

comparaUle to ojas, because it'i the structure of antibodies and other useful proteins that imparts

i**;"iiv against wide variety of disorders and infections. This kind of experimentation is not

possible with ojas because we have limited scope to fine-tune ojas' (Dr. p.v. Ranganayakulu)

I78

6.7. How can we explain ashta bindu pramana of ojas through modern physiology?(RAV)

Ashta bindu parimana of para ojus is associated with ojus seated in hriday. Here we cantake hriday as shirohriday responsible for maintenance of chetana (or consciousness, awarenessor merely life)--Tlis is authenticated by Dalhana when he has commented that

sfl'aqd{rrrri q-+gkqedd-di crc'roruq t[-S-i r

(Prof. Y.K. Sharma)

6.8. The quantity of para ojas is said to be only 8 drops. Para oja is also said to be uttamapranayatan. How is this minute quantity cosidered to be uttama pranayatan?

(Dr. R. C. Satish Kumar)

I believe that to authenticate this explanation we shall have to associate para oja withfunctioning of shirohriday or brain and mind. This is more important in view of fact thatojokshaya is associated with murcha (syncope), pralap (delirium) and death or marana, which areassociated with disturbed neurophysiology.

(Prof. Y.K. Sharma)

6.9. Ojo vibhramsha and oja kshaya lakshanas are similar. Then why has Sushrutmentioned them separatery? (Ref: su' sha' 3/7)


Practically vibhramsha (destruction) and kshya (depletion) signify two stages ofprogression phenomena of extinction or death'

(prof. y.K. Sharma)

6. r o. s*qqrq * aer'il (4. q 1 'r /7 2,6}dr A fu gs* trgw err$ft-o uq tftE a d €r 3#q erq +) 6d errSEosffid d-$ a

(Dr. Nidhi Khurana)

It is not so, features of ojoksha ya arcpredominantly associated with mano kshaya, vikritilike murcchha (syncope), moha (hallucination or illusion), pralapa. (delerium) and death etc. ButCharak in Sutrasthan 17 has explained features of ojakshaya like durbal (physical debility),avikshanam (loss of appetite), ruksha (dry lusterless) skin. Practically it should be understoodthat ojus is associated with both physical and mental well being.

{Prof. Y.K. Sharma)

g. q. 1s/2s) 61 3rqqd 6Ta + r#dsr}€rT amRro uq * gfu6 serrfud *dr+dr + srtr$d +n err arafuo *rr +

6.r r. 3+q 61 goerrg +t sqqrg (err*'urere), qr€'qrg trt ffiI (s{.e. erT. s/6s),goqrg rrr =rrs

(sr.r{. en. orzg} efl-s wqqrg tnt ttrc €. q. ts/ls) qarqr Brgq arfr # sngB-o rrfrier t 3{rerr{ qc a*q E# seut€, ErEr, goqrg @r

=Trs ErT sqerrg EFr ?rrr rflgar ilEu a

(Dr. Anupam Sharma)

179

6.12. Oja has been likened to either shleshma (Ch. Su. 17/ll7), dhatusaar (Su. Su. 15/19) orupadhatu (Sha. Pu. Kha. 5/16). What exactly is oja? How can we understand it in modernParlance?

(Dr. Naresh kumar Jain)

Ojus should rightly be considered as sarava dhatusara. True some authors, as you havemerltioned, have given description of various origins of ojus. Practically all these are dependentupon quality of dhatusarata. In fact ojus, quantitatively and functionally, is related to one'sphysical well being and influences both physical and mental refractoriness to diseases. It shouldrightly be called saptdhatusara'

(prof. y.K. sharma)

180

SROTAS

CHAPTER. 7SROTAS

7.1. Please justifYEtrqar: gae 4.fffi srrdftqlqr: drelod

5/1)(Dr. M.V. Aiholli)

Whatever the number of specific varieties of murtimanta (structural) bhavas (entities or

factors are pfesent in the human body the same number of specific varieties of srotamsi

(channels of circulation) are also present in his body. In other words the specific varieties of

srotamsi are same in number as thi specific murtimanta bhavas in the body. This is the actual

meaning of the sutra proposed by Charak in the beginning of the sroto vimanadhyaya (Ch. Vi.

sn.)Charak has stated in continuation that all the bhavas (structural factors or tissues) in the

human body cannot get produced or continued to maintain their manifestations without the

srotamsi nor can thei gei diminished or destroyed. The matured dhatus will be transported

through the srotamsi to their destinations.Chakrapanidatta, in his Ayurveda Dipika commentary, has opined that the ahar rasa after

the process of'aharapak is canieb by rasavaha srotamsi. Each dhatu is having two fractions; i)

fort yu or stable dhaiu, which gets nourished by the preceding dhatu, ii) poshak or unstable dhatu

whic-h provides nourishment to the succeeding dhatu. The specific varieties of srotamsi referred

here are those which carry only such poshak fraction of dhatus i.e. which provides nourishment

to the succeeding dhatus. Such dhatus are termed as parinamamapadyaman dhatus' These are

rasavaha, raktavaha, mamsha vaha etc.-and are limited to the-numb-er of dhatus'

ffisrqar+4ft-{aam fr€rzruri a+Efu *dift-{ u (q. ft. s/3 q{ eoqrFr)

These srotamsi do not carry the sthira, stable or poshya dhatus.

The srotamsi, which carry aharya dhatus are prana, udaka, anna vaha srotamsi. The

srotamsi, which carry malas are mutra-, purisha-, sveda-vaha srotas. The synonyms of srotamsi

(C. Vi. i/9; cannot be included under the description of the above-stated special srotamsi which

carry parinamamapadyamana dhatus.

The opinions of others are quoted by Charak' .

s{ft+6 ---- qffi ga-t-$ r (a. h. sr+)These are not supported by Charak such as -

o The combination of srotamsi itself is the human body

o Srotamsi are innumerableo Srotamsi are numerable etc.

(Dr. G. PurushothamacharYulu)

eH+ eft er$sq t

gcr*ffi. s"FIz * erss q,t elrGn E,f "€ Bl ft-{f6r drfl-d q6 B fu fu{H-6r

G_{a_s erq *ar ; =* *r*. -aa x, o.rtq *.*s + ^sr5 q"arE B-sac ae d}

"-da E r 3r€I: .tA-u # *t.- Ag---u *at +, Fc{S ft+u- srrqee-'F B b er$s fr

o.q<r* zft =-eR ft-{-trg 3rrqeq'b-cngr{rg ffi TA I""-#='[ "-"r-f

*t =*fr, er&c fr"ffigT r€rra fr ffi B 3-jt daq qa ziar frar€ Bl

aarmq sld-s{i o.*gE€tqr. I F- f-

181

erss de-d-6redd grur hffid E I erSE fr sr*o ara:r+r sreria srroreftq a+rE sqfr€rdB r daq sd arejrer eIT s{roreftq +Tr& fr * g6 A, .a-6i er$r or errrr€r 6r-nu

"-se + frs srrdqo a+ro q6rd d g-sR *ft B r

erSs d a+rq q<ref 3t=6u E ad g-d-+t si{rF + fus r<"i.{ daq fr E I 9{16rdFd-d q€r ts fu rrft{ fr ffi of "{@r

eft a+rcq-cretr t ,argaw Brd@ EiisrarFp6 3 ' 3t?r: E-d-frl iffurar zF?EIT Swc B r ftts eft :l-a-# A aTEaWf +TI-d €ftBtrrA o-ffi ffi d arorar -ft

"r€ Brgon =i"r+ # qro eiFdr fr r 3 ffi or qoFa fu-err arqr E rqro zfFar # @ 6r qufid a[ffi-flrd a+ro Ee]q * sraafa fto-qr urqr B r gc{gMsr * e-s uea gftaha-t +dr B A srqffi-ar-a s{rd: qqrd + hs 3rc.rrr ddqa-ff *A E r e-sfu er{t{ fr ffi, ei-6, artr, der, dr€d snfr arra-c{ }Trd d s-€frffi B r B-c sft sat 3rc'rar Sdq aS d* E r gs{ qr<af # qra € da-q qraq6 B fu + e+aft srqffiarzr a{IcI qdr Ero.cr a-e B r F46r sraarfo aa + gtil e3r+rr'r *dr B I

(Dr. yeshwant Joshi)

In an equipoise state, vata, pitta and kapha doshas conduct and control all thephysiological activilies of the body, since vata alone is capable of mobility, it is the force whichkeeps the other two somatic doshas, dhatus and malas in motion. This motile force of vata isexpressed through the contractions and relaxations of the muscles of the body. The dhatus andsome of the upadhatus take part in the structural development of the body. For this purpose these

are transported through their own specific channels in the body. The waste products producedduring dhatuparinatna are excreted through their respective outlets. Out of the sapta dhatus, rasaand rakta dhatus, which have the function of prinan and jivan kriyas, are continuously ejected into circrrlation by the heart. The food which provides nourishment to the body, is ingested,digestdd by the pachaka pitta and is absorbed as ahararasa from pakvashaya and the wasteproducts (mala and mutra) are excreted through the guda and basti respectively. The vitiatedvata, pitta and kapha doshas reach predestined target areas to produce the disease.

It is evident from the above that different factors or substances in the body, effectivelyconduct their physiological functions or pathological processes, traverse from one place toanother. Since the function of these factors or substances, with possible opposite qualities, arequite different, it is assumed that the body provides separate pathways for their transport. Thesepathways are called_srotamsi. This justifies the staternent -

"T* goe {ffi qtFrt frelqr t

,_(Dr. Suresh Babu)

afia-d Efr 3ffi,, s1_{rd'r(rf€eTtlRdTrui E 4ftfe'-*r*ra+rafuelqr gfr s-rofta-c-d ftelqr' r --* a 6lfi+a*q ?ild-e+r fDr;a*erger$: +-IEr*IR=T r

aq{g qafr Fnqda a dei, aensfr a-catre-qqeeroraaref ffss+s r ?rataa,q-elffiFrqrsrt €--s4Fs erSt ffis-dfDr€nasfr er-ffis ard-qref qqqd,qeaBiarai g qltrrffi serrdagrr €tirt-dr: wda;

r go.& E e;rqr{ *dtRl 3rfrtur F{qr sda+rqr ffi r go& E eETqffi{ fuar sda+rqr 4ffiaa' erda+ror z-€rzErcTrqq: ?+Erqq:e@ qrflrEr# a Er erqqtrrortstrf,t ---r urqarfrfr zeraaqsrqardFd nrd-d-Ear r srrarsqfrpnffrn* E fu ks.Ei q-.errd fuaI aqi a etfrft,a q ffiEq+a rrd.i fuar rgd-{trrgd-"T qftprfift r sa*a:erra-& trM {ffifi-d o{TElr: go.'& ?rr€lorr: ffia-dl qffi'rtfre}w €ha{Tq:r ( q. B. s/l ut aiorcrt)

o Murtimanta bhavas are those which have finite size and shape (asarvagata dravyaparimana).

r82

o A11 murtimanta bhavas cannot be formed newly or removed without related srotas, which

are required for their transportation.o p.oshak dhatu has to be transported to poshya dhatu for its production and proliferation

ard waste products have to be removed from these places (of production) to the places oftheir excretion. This means that porosity in the cell which allows movement of different

molecules across the cell membrane should also be considered as srotus or even the

movement of negative or positive ions across the cell membranses is through ati sukshma

srotas.

7.2. Srotas arefunctionally?

ffi

(Dr. SandhYa Patel)

I

different from sira and dhamani. How do we differentiate them

B{i fu*Eal@r (9. en. s/ls)(Dr. DevendraPPa Budi)

According to Sushrut's view srotamsi are different from sira and dhamani (Su. Sha- 9i3).

The same opinion is concluded in the last shloka also which Il quoted in this question.

;;'ft=G.-ftrsrertrffio{rrT:, ftrsrfu-'* -uo .6 ',?Fr-=r:

.;1dift-{ afr I trg aTI@q, 3{@T cq E u<FIE[: n+dift{ q fr+zroq' I 6TdrE ? eiuaregrq';pl"*uartq, --ia.t*tq, 3{Tdr:FrTa -r ry g.q{-€-{tlfrTqfE trgenaraa;danq$eo.- 6-*--6'naqp0{rrr 54 o.Cg a{dft ll (9. efr' otz)

In the above sutra he has mentioned ihe opinion of others as sira, dhamani and srotamsi

are one and the same and varieties of siras. But he has not accepted that opinion and stated that

they differ in shape (vyanjan), (mula) origin, and (karma) function' These are described

seplately even in th. r.iipt res. But people think that these are same because these three are

interrelated and termed u, ilrory-s by some acharyas, up to some extent they perform similar

functions and due to their subtle nature cannot be identified separately. It appears that even

during the period of Charak and Sushrut also differences of opinions existed regarding these

termsl Charak has clearly mentioned all these three terms as synonyms (C. Vi. 5/9).

There are differences of opinions on the subject among the subsequent experts like Sri

Gananath sen (Pratyakshasareera), Sri Hari Prapannaji (Rasayogasagar - upodghata), sri

Gangadhara Sastry, dri B.G. Ghanekar. Even though Charak has mentioned these three terms as

,yrro-ny*, in Sroiovaman in Sutrasthan 30th chapter. While describing ojas and hriday' he has

girr.tt rr"ty pertinent features to differentiate them functionally as following.€FreTr€iffd:; EIzI',uIT{ *aift+; zrzonfrE+gr' tt (q-

-.:T.t zott z)

ffi*A- #ef: rg|-o'npft M terracararatqu (aourfr);;;;"+ g6_{arrd1g E?rrar 3l-a-A r so'rrrc{rftsrdqE@rq dai€q-A I

"arfldr-t nrcr E€qt ll (6fu{r-6 aiuners *a)ean-rd umeq "-tq bqlq"i,

- #-i ?q<d, wg"i a1Ea-revr a-a-afrft I I (6tr€rd aidns€

+4)It is clear basing on these views of the above three stalverts of the subjects of 20th century, the

functional differentiations of these three terms are as follows -Dhamanis are those which perform their function through dhaman karma (pulsation)

filled with rasa and rakta forcibly an-d contain space inside to carry them. These can be regarded

as arteries.Srotamsi are those which carry poshak (unstable) rasa, rakta etc through their channels to

nouiish the poshya (stable) dhatus rto*tv. See the answer of the question No.7.1. These'are

either capillaries or similar to capillaries.

183

Siras are those which carry rasadi dhatus to other areas of the body and can be regarded

as veins.(Dr. G. Purushothamacharyulu)

ffi eft er$ss€T eflcr q-Eref d gtqft t frs 3lTereettr q&F, ffi setan-oqeief of g-ilR ffi B, r{r q@ errEr 61 fiq-6 s{t-q 6-dA E r ffi t ErgIgd mq-m, arrfr or a-€rd *dr E, zerrffdq arrfr or a-S r s-s* gt dq e+rd ordaa ffi Ergr *irr B g-S daq uifl Er * gg, s-d fr€r, erffff, ars] snRzigrsil grur trdtrra fu-qr qrar B r gtft cltrusr daq d qrwr o-ca trtrq gga a'fr{zT €rfi-ff ftrdffiaq r' t-trr ftr}a-a ft-qr E I *d-zfr + Ertr +-fld +q-6 aTrd EFr

E-ga *ar B r aro i gEr-or uq*o-zor gs{ q6r{ ft-qr B fu -*dift{ ug ffii €n{drdf}ldr$F araeerandfa 11 (a. fr. s/3)iffi # iifr'rd a-S, qft.'rrarqsara a+rd or a-aa *ar B U++r ancb" or aa B r

(Dr. Yeshwant Joshi)

According to Sushrut, the srotamsi are different from the siras and dhamanis (Su. Sha.

9ll3); even though these resemble each other, these are functionally different. Dhamanis are so

named because of their pulsation action.€drdkl €l?FfEI: I er{unq ftrEr' t

Siras have the function of simply carrying a substance from one destination to other. From thispulsating action one should differentiate them. Charak has not described this type of description.

(Dr. Suresh Babu)

7.3. Please explain the concept of doshavaha srotas (Ref: Cha. Chi. 28/8 with Chakrapanicommentary, Cha. Vi.5l7 and A.S. Su.2012 with Indu commentary).


Vata, pitta and kapha move all over the body. Hence all the srotamsi of the body carrytridoshas to cater to the needs of the body according to their requirements.

The human body can be classified into two parts i.e. chetan (sentient) and achetan

(insentient). Hair, nails etc. are achetan. Doshas can move all over the body including chetan and

achetan parts of the body; sattv6 (mind) cannot mo\'e in or reach achetan parts of the body.

Sattva (manas) is prohibited from'reaching them.{ffiqr€qreB *irift-{ a-af}fu:3rarzr-AeErnef,Eer, zra*FaqarqE' tt (a. E. zata)Charak, while describing the functions of saman vata has stated that

doshavaha srotamsi. Chakrapani, while clarifying on the above, has

move all over the body quoting Ch. Vim 517 as follows-ffi q ffil eder{tza?ru}d, gmB erdftarArsarrurt U6r' trder$c+erqie-ffiaieq-e-f,q[arft n (q. fr. s/7) (a-FqIFr q. ft. zare)

a-6g-nft-qpri g-a' e-ar&ai #od Mt-t-a-q-aqld-fltrrwrdq5iq n (a. E.s rz)

Basing on the above it can be concluded that the functions of dhatus and malas are

limited whereas the functions of the doshas are more wider i.e. scattered throughout the body,

unlimited and required to be moved all over the body. Hence they move throughout the bodythrough all the srotamsi in order to perform their innumerable functions.

The importance of the doshas and their functions are discussed in detail by the acharyas

in maintaining health, causing diseases and facilitating therapeutic measures.(Dr. G. Purushothamacharyulu)

:

saman vata is seated instated that the tridoshas

184

daq 3rqPtidq B I er${ * frfbffi a+rq qcrd +t Bffrft + fuu sab srguu€riT daq B r s-d-fr fi a-f,d{"f er$sa+rd 6t Effffi 6-{+ qre ffi tff :rrorargertF s.Er i d o€ Br

qlm' eiFar fr rnoL gq6, 3{Er, sc6 urgs* +. Ed d-d + ddq g€T rttFrg r 3N d ar"rqr 6t rr€ B r *q d6cr t a+ro uo d* gu aft gd+ T<"iq ffitnr gerr qofid qs fu-qr arqr B r

qr-o eiftar fufi-d ?€rTEr 3{€qrq s fr qz-o * gs{ qtnrt or frr}qa Eqr ts r

arafuaedurr"rt g-q' zrdeffi *"fT *atee-aagarAr F. fr. srz)t

5;{r-crr sraf qa B fu Aq-d-s u}dq qFo-e-ar gelq :lqfrera } I rrt-q ?ftrq zl-fqfu*+ + crrsur sab ftRrE zerr# or q"lo 6?Elr 3ftb-elfrer" qr sT{r+e{q B r


The concept of doshavaha srotas is very clear. The doshas move all over the body boththe sentiment and insentient (like hair, nails) parts to carry out the physiological functions in the

equipoise state and pathological actions in vitiated condition through the all srotamsi (net work).Charak, while describing srostases has very clearly stated thatqrafrra-Er-&s-apri ga' zrd en*z-"rerori erofh trr{ 3lercr alarh r

Vata, pitta and kapha move all over the body, hence all the srotamsi (channels) of the

body cater to their need for the movement.(Dr. Suresh Babu)

Srotas are the chanals where the materials rnove. Material could be liquid,semisolid/semiliquid or in gaseous form. Movements of some such material is experienced bythe individuals e.g. movement of apan, udgar, sweat, dribbling of saliva etc. Breathingmovements are visible. Certain movements can be judged e.g. movement of pachak pitta isnormal if the person can digest the food normally and feels hungry at an appropriate time.

Obviously when there is movement there should be some channels to facilitate these.

erfuedq'ri E-6rB tl-ffiaifr+ qnraeilrrB qFsrfu at*oqaq r (q. E.s/3 qr airn€R):--- Aqrqi d zr-der$re-e-+a verreeSa-ffis-afD{er+fi lr-ffis arq-qrd qeqd;qFflfusrc{rqi I al-cn-A-aran q€rraa[cil sirral: lrdEr e-gfti gg]-"are{i am"rtrdeer (g. eIT. 3r. z)" gerR r (a. ft. s/3 q? aoqq)eraffiearsal"ri ga' wder$ruzruri u-ffiaizq-q-oanrrfffr, r (a. f. sr+)

r Tridosha move through out the body and all srotamsi are their passages.

o Take the example of apan vayu.3r6l-g€L gfr srarFr qrrrrq*errcrheef: r (q. E. 2a/1o qc a€qrFr)

Apan vayu implies intensinal gases, which would be expelled as flatus. The normal

volume expelled through anus in human is about 0.6 litre while the daily production is

about 7 tol0 fitres. Oz is absorbed and HzS, COz and methane are excreted through the

anus'as flatus. Barborygmis (aatop) is another example of movement of gas which is

audible, (The source of gases is swallowing of air along with food, their production bybacteria and their diffusion from blood into GIT. Suitable mixture of methane, Oz and

CO2 produces an aetually explosive gas which explodes on..cauterization duringsigmoidoscopy.) (Textbook of Medicat Physiotogy by Guyton, L0th Edi. Page No. 769-

o 3lr?,i*,, release of acchhapitta when food (chyle) leaves amashay (stomach)

185

. Obviously wherever the transporatation is there there has to 'be srotas (channels oropenings).

e-fur'ri fka*ererqr (a. fr. s/1 q-s e@qrfu)All the five types of tridosha have their special location and major areas of theirmovement. so they need srotas for their movement

(Dr. Sandhya patel)

7.4. ltdoshavaha srotasa include all srotas then what is the role of saman vayu in prana-,anna-, udaka-, rasa-, rakta-, mamsa-r meda-, asthi-, majja-r shukra-, purish-n mutra-,sweda- and artava-vaha-srotasa? What is meant by avalamban of srotas? (Ref: Cha. Chi.28/8 with Chakrapani commentary & A.S. Su. 2012with Indu commentary).


According to Charak the role of saman vayu is limited to svedavaha srotas, udakavaha

srotas and doshavaha srotamsi. Even though doshas are said to be moved throughout the bodythrough all the srotamsi, the doshavaha srotamsi are located and controlled by saman vata. Thereis no iole of saman vata in the srotamsi other than these three srotamsi. Basing on the view ofCharak and Chakrapani, it appea$ that the functions of saman vata are limited to control these

srotamsi, but not the entire body and all the srotamsi (Ch. Chi. 2818 and Chakrapani on the

above). Please refer the answer No.7.3.Regarding the description of functions of five types of tridoshas Vruddha Vagbhat in

Ashtang Sangrah has either modified or elaborated some of them. Similarly he has made some

modifications and attributed additional functions to saman vata when compared to Charak,

Sushrut and Ashtanga Hriday's views.: qtEITarQ : ffiftrqrff

?rqrcrc,rerartr err?urqrq?r frr+E-d fu-aeffiB-q, rr (sr.ei. z1 zoto)Indu; in Shashilekha commentary, has observed thatTr a TIiFflEr: rrwrer$ *qdcTrRqEr,, *d-{gqftra-{fr, afaaffiB-+ra

Morai sla-c{rd-d-d-FEi €rrs"i B-qr e-{aft r (sr.d. t1 20/6 rr{ g€)Basing on these views the site of action of saman vata is between amashay and

pakvashay. So its action is mainly limited to adho bhaga of the body. The doshas situated inpakvashay and mutra-, purisha-, shukra-, artav-, udaka-, and mala-vaha srotamsi are influenced

by it. The functions of doshavaha srotamsi pertain to the entire body but not limited to the

functions and jurisdiction of samanvata. The doshas are situated all over the body. Probably

saman vata is located in the doshavaha srotamsi situated between amashay and pakvashay.

Hence there is no overlapping of the functions of these two. It should be born in mind that saman

vata is a variety of one of the tridosha i.e. vatal Tridoshas include all the doshas i.e. vata, pitta

and shleshma.Avalamban means protection, help or support. Saman vata supports and protects the

srotamsi stated aboveVicharan means moving i.e. saman vata moves through the above-cited srotamsi,

Avalamban (protection), and dharana (sustenance) of these srotamsi and kitta adhonayana are

mentioned as the functions of saman vata. (A.S. Su. 2012).

Kittas nourish vata, pitta and kapha (Ch. Su. 28/4)(Dr. G. Purushothamacharyulu)

Aq-d-6 ffi fr srq e+aft ffi EFr Er+nler d qrar B, q-g

qea NsI arqr B, frF-€ q-€5 6II.r &dF z1S B I q€ilfu eqra +e +.t-qdq-d-6 daq trd erSz-ura B r

186

TJtr-d A6-{ q6E16 erg B fu

qffrd qrg o.[ FrS srF4gig€ioT 6-{ q-rEr B-qr 61 z:r6rer E;z-ar B r qrunft. z+eftffi # e{-.r qEreff o1 g-€R+ Be ffi "-{ff B r g€ aE Ernfur +. fuu Eerq-gqQ sTFd -d- sraeercF?rr ffi E r sfu g.fr srFaefr an zigqpr urdra qrg eirtrsa sa ffi fr +dr ssar Br

ffi + erdrrEr srffi ff srufuq qrFrs .ft arft "rg E r g{{ ?req 6) F€zr<ar b sraara rqra dr rgIeIT qrrds I


M:gtiqent*g aza-er+ zl@q r€rraq@re?Teaqtr (a. E. zars)qprrcrffiar e-oar*ef Ei+q{efdqfui qprr€-ai errd 6-d qr6 t H d-"a-{T} Efrqru-qlr zerr*ffi aee-arurrffie-:err*gr (a. E. 2a/s qr qoqrFr)Though all the three doshas movg through out the body through all the srotamsi they havespecific areas where their movement and functions are more powerful in comparison to others.

e-ar*s-a-tffiq-+er: d?I: E-€qtT,u-mrare@: dtilfffi-IdzrET@;Ir6 , t (sr.gf. q, zott)Saman vayu would carry out the same functions in other srotamsi as they are mentioned inannavah srotas since dharan, pachan, kitta adhonayan are its functions. For example during dhatuformation dharana, pachan, saar-kitta vibhajan and adholayan of kitta (i.e. movement of nttufrom its location of production to its excretory organ) of preceding dhatu (or pu*u dhatu) wouldbe.carried out by saman vayu. The same principle applies to all the doshas and their types.However, not necessarily all the 15 variations of three doshas function in all srotamsi e.g.alochak pitta would certainly not have relevant function in any of the srotamsi.Avalamban:The literal meaning of avalamban is help br assistance. The functions of annadharana, pachan,vivechan (saar-kitta vibhajan) and kitta adhonayan are attributed to sadhak pittu lnaucommentary)

(Dr. Sandhya patel)

7.5. What is the role of srotomula sthan in the process of dhatuposhana? Does it mean thatthe dhatuposhak amsha in ahar-rasa are actually carried to these srotomula sthan in theprocess of dhatuposhan? (Cha. Su.2815 & Cha. Chi. 15/2f-35)

(Vd. Anuya Bhagirath Kulkarni)

It is clearly mentioned in Ch. Vi. 5/l (for shlok refer to the answer No. 7.1) the dhatuposhak amsha of the respective dhatus is carried through their srotamsi to the poshya dhatu(subsequent dhatu). Whether the location of poshya dhatu is the srotomula or not becomes clearbasing on the description available in any of the samhitas. Srotomula can be regarded as origin ofthe srotamsi or controlling organs of the srotamsi

After digestion of the food it reaches the dhatus through the srotamsi and nourishes them.In this process the prasad part of the dhatus enter the openings of the srotamsi and transport themto the dhatus for their nourishment and sustenance.

ftfterdRr-i qqr€++qq+-drd er$;i

ffi q rermdEqererrdairwsn qrEi er$cr qrGd srrarr:

erqF"'otrq-alzi@(q. e1, zers)

*d-{fi a ererr{+a errg' gwfu eil-g?r: n (q. E. 8/se)?enrm- -----frd-emq rr (q. E. r srzz-zs)

187

Basing on these and other references and in other classics no where it is mentioned where

actually the poshakmsha of the dhatus reaches whether the srotomula of the dhatus or the

respective dhatus.There is no clear description of involvement of organs mentioned as srotomulas in the

process of the dhatuposhana of the respective dhatus except the description of rasa carried

ihroughout the body by vyan vata (C. Chi. 15121-35). Sushrut and Chakrapani have further

obseried thatrckta also gets carried by vyan vata all over the body (Chakrapani C. Chi. 15121-

35, Su. Ni. 1).

Both Charak and Sushrut have stated that Yakrit and pliha are the mulas of raktavaha

srotas.Sushrut and Sharangadhara have stated that the rasadhatu or aharrasa reaches yakrit and

pliha undergoes paka and transforms into or acquire ragagata as follows;q q€"qft-d,' n=t dfr3+{ ffiFa'g-a eiar, ?TT a

"-€-tv "rar€tr sffi: ll (9. e*

Atfi'snd r-sn qqffi,yr* =, . .ft rr (g. E* t+r.+)q€qffid-{q ztrrd EF"=I gstg t-t (errtoerr +i 1-5/40)g".f-e-qfr qa fr=i aq e{ eilFni a}a rr (en. z{. t-srzz)

VruddhaVagbhat indicated the role of yakrit in the formation of rakta while describing

the functions of ranjak pitta. In the description of the samprapti of raktapitta many acharyas have

accepted the role of yakrit and pliha which are mentioned as mulas of raktavaha srotas.

However, in spite of the absence of clear description of the involvement of the

srotomulas in the pro""is of dhatuposhana except in the context of rakta (as there is no reference

against it in any ciassical work) it is presumed that the poshakmsha of the preceding dhatus rbach

tie mula of the poshya dhatu and undergo pachan by the respective agni and get transformed into

the subsequent dhatu.Moreover, the description of the process of formation of rasa and poshana of rakta carried

by vyan vata reaching the yakrit and pliha and undergoing paka by ranjak pitta can be considered

u, * .*u-ple of the description of the process of dhatuposhana. Hence basing on this it can be

concluded itrut thr poshakmsha of dhatus reach the respective srotomula sthanas and undergo

;;;tht""gtt ttt iespective dhatvagnis to nourish the subsequent dhatus'(Dr. G; Purushothamacharyulu)

ffi or ftr;-+a o-ca erffq, E4 ffi * qa*errd znr eft -q"ia fu-qr arqr

B r "-i- d"q + 2-2 a1et eqrfr rFr euFd fu-qr ?trqr B r ffi{m QIq Ebr

Ed6"q o.-c} +fl-q qz-o &orors a3b-d=r * oar B fuaEi Bfr qaftrE€ITaq r (q. fr. 5 t 1 A-'F'I)

frRre-?""-** d snR EFr -rd EFi;€6r E-qa-a gtdr Br ff+[a d t'F

"# E;t 37crfu 6}e t t5p'ry 5-S qarqsqra qbf eiErr ff a.€ B r uti T{-q"t Eildq d5

o-rg uur p,-qr,1q5 G A*** *e + EFr{sr gS afa rerFr q€r tD-6r a'rql B I qEF-€T

i gs-en, s*-{ 3fEr6 w6+-s'r o-+} gg -6t^B F-€ir-rE g€n"ng-d u-'.;n-ai dErgqqrfr o-ft Eft 65g t (q. fr. sll 61-uur)

3gn ger cFr q€rr6r stqero B"r El-rft t gm _gst b cfi-era ttri ol-qT EFr "rerr<ar

E-d Frdftr:.,hr B'--*ft ** d-i{- a;r a,rd d'-gettf,et fr ft'qft-6*i rrs qq1# ; *o. a #*- a '

grft qorc'ffi{- fr gp dH u-t e-arryf ddq ulf frdu a qrff Br

188

5:€* ftrdd ger zff srd trTF A gk + fus 3rrqeqo' ts fu =-€Icbr {el saa d r

Ed €{ft trrttlt- g€r d gk + fus 3rrdeq6 rqrs Ed_ v_m _tf- T€xrEr qs fr u-g6fu-+

-qa B r 3#' *ASfu *e q-{ ddt{ea qs orffi Bfu-rurr tnr q-+}ul-a tF?

ffiEfu fr aw fu-qr qr zr-tn-ar B r


Srotomula: The srotomula indicates that the organs stated as mula of a srotas are capable ofbestowing strength and efficacy or even influence that particular srotas.

5lfrh qat-.ru€flEr I (a-o'qnFr)'iLis clearly estatlishes the role in dhatuposhana. The mula of raktadi dhatu vaha srotamsi

acquire the relevant dhatu poshaka amshas from the ahara rasa. The ahara rasa enters the seven

dhatuvaha srotamsi and nourishes the seven dhatus through the agency of the relevant

dhatvagnis.(Dr. Suresh Babu)

{dfrft rre{"rt€rraq r @. fr. _ sze qs qo-qFr).Ffrq add{ r €relr, gerr&di q€rr+flilqd q[ui' u+tr#rt rq,-a-d fudr aqi E@r+{Ts&rdTqr qsflr+o {ii(sr.6. en. erz r)

tr a-ee-e-crrdi q@rREerEfi*qlaq: FgTeftrTcf€Ict: I

This means mula is origin of the particular srotas. This appears to

implication i.e. development of various srotamsi have specific origin (mula).have embryological

Dhatuposhana is a physiologic event.q-€rr4cT E-sr qraerq, dqur- cro qfft r tmr<-eil E ararfoalffiarar zs{rRfh,drs*; r-tmre-$ B arafwagdo Mr (ao-vrFr)

Not necessarily that all mulas have relation with physiology of dhatuposhana e'g. mahasrotas

indeed embryologically induces the formation of pranavaha srotas. However, after the induction

the role of mahasrotas is over. While in case of raktavaha srotas progenitor hematopoietic stem

cells produce both vascular system as well as different types of blood cells.

If the question is asked in relation to Kedarikulya nyaya, the rasa nourishes to various

dhatus in chronological order.friqr sE+ C- t.*t qq-di qrrE-qft, ffi q

"ffiTe[rftidaenq srgaraft,

Tfii q ffi"{drAa sieta M; ffd Tfti 3lr€r€r ai"f snqrd-qft, ?rr *-fr-i*.i"-i o-ifr, HiT{EflEQe-di srgreft; E"i "q

gq enqrqqfr.*foft r, qen ffi €@1# u-sr€-Gai ffi adfuar @-froT ffirsrrwr4qkr (a. E. 15/16 qt qoqrFr)Kedarikulyanyayaappears to mean proliferation and replacement of various dhatus in their own

places (but not in the places of their origin).AU the three dhatuposhana nyayas are difficult to understand. Chakrapani has nicely

commented --+g *t-t**"na-*** : eMElqreil EIT

"{dra U€[:, e-ifficaro-q

rar.Efe,r (a. fr. 1s/16 qc a@qtFr)manak: a little bitdurghat = difficult--:- d;r rqraflFa, @ qqft, frtrrtnrEso-+r: EllEtqqqtra r s-ini q'-"5ry6)p;Jft44t Ed €A €iqrda\* ' -

tiq Et Eiua$"' efr r sr-ei a annffi *-EE 3{fu- 3ifr1r, qA 'ng-E -srfr darynfta-* s{ft

-errddfid-qrqri+r efarn-aqrqzeq

q{ qoqrFT)

g"n1e-€I

etFd,5/13

189

After the action of jatharagni each bhutagni acts on the dravyas possessing the same propertiesand produce the same gunas (in the dhatus). In simple words in each dhatu there is bhutagniaction. This explains that ahar rasa is not taken to srotas mula but is taken to various dhatus andthere in situ dhatu formation takes place due to action of local bhutagnis.

(Dr. Sandhya Patel)

7.6. How do we fix the anatomical boundaries of the srotases and srotomulas described inthe classics as per the modern anatomy? (Ref: Cha. Vi. 5th chapter).

(Dr. Suchetha Kumari M,)

In general it is very diffrcult to fix anatomical boundaries of the srotamsi and srotomulasdescribed in the classics as per nlodern anatomy. There are many differences in the descriptionby Charak and Sushrut. Charak's description naturally reflects kayachikitsa view, indicatingmula sthanas, dushtikarana and dushti lakshana, and dustichikitsa sutras for each of the elevensrotamsi.

Sushrut has followed shalyatantra view and has described viddha lakshanas (not dushtilakshanas) though the clinical features of viddha lakshanas are different to each of the thirteensrotamsi the chikits sutra is broadly the same.

Pt. Hariprapannajee and Dr. B.G. Ghanekar who are the great scholars of Ayurveda in the20th century and who had deep knowledge in Ayurveda and modern medicine particularly on thesubject of sharir have proposed the following regarding anatomical boundaries of the srotamsi.Along with views of the later expert of receht time Acharya Rama Raksha Pathak.

S.

No.Name ofsrotas

1: {

View ofPt HariPranannaii

View ofDr B.G. Ghanekar

View of Acharya R.R. Pathak

I Pranavaha l. Pulmonary veinsand aorta2.Two bronchi

l. Lungs of both the

sides2. Pulmonarycapillaries

Respiratory tract, arteries and pulmonaryveins, which carry oxygen

2 Udakvaha Alimentary andlymphatic systems.

Lymphaticsespecially thoracicduct and rightlvmnhatic duct

Palate, pancreas. lymphatics, water depotsof tissues; Pharyngeal, renal, mesentericand lymphatic vessels. Tubes of fluidcirculation.

J Annavaha Esophagus andduodenum

Elementary canal andsmall intestine

Alimentary canal, gullet esophagus.

4 Rasavaha Vascular andlvmohatic svstem

Systemic capillariesofthe bodv.

Circulatory tract, veins, arteries, nutrientvessels. lvmnhatics.

5 Raktavaha Veins and arteriesof the liver and

spleen; portalsystem of veins.

Portal capillaries Splenic, portal portion of the circulatorytract, hepatic veins, blood vessels of thegenital organs and vaginal orifice;pulmonary arteries and veins, coronaryarteries and veins

6 Mamsavaha Blood vessels andlymphatics ofsurrounding cellsofthe body

Muscular capillaries Capillaries and nerve endings of themuscular fibres and tissues; ,muscles,

ligaments and tendons

7 Medovaha Capillaries of theperinephric tissuesand omentum

Fat depot, supra renal gland.

8. Majjavaha Medullary canals, marrow space

190

8 Shukravaha Seminiferoustubules (structuresof the testis thatproduce semen)-

Ductus deferens (vasdeference) ductuliefierentes and retetestis

Efferent ducts, epididimus, vas deference,ejaculatory ducts.

9 Artavavaha Fallopian tubes l) Blood vessels andcapillaries of theuterus2) Fallopian tubes

Ovarian duct, fallopians and uterinetubes, blood vessels of the uterus

l0 Mutravaha Tubuli uriniferi(the structures ofthe kidnevs)

1) Rendl tubules2) Kidneys withureters

Kidneys, bladder, ureters, all tubules ofurinary tract

il Purishavaha Sigmoid colon Appendix and largeintestine.

Alimentary canal, small intestine, largeintestine.

t2. Svedavaha Coiled tubular sweat glands and theirducts.

The view of Acharya R.R. Pathak appears to be more acceptable up to some extent.(Dr. G. Purushothamacharyulu)

7.7. Sushrut has mentioned talu and kloma as the mula of udakavaha srotas and injury tothese gives rise to severe thirst and death (Su. Sha. 9l 12 ). Charak and Vagbhat have alsostated the same (Cha. Vi.5/8 & A.S. Sha.6/16).

One of the symptoms of kloma vidradhi is profound thirst making the patient to crave formore water (Su. Ni" 9122). So which organ can be considered exactly as kloma?

(Dr. Hema Waghulade & Dr. Sarita Ohol)

Kloma is regarded as the most controversial organ for many decades by Ayurvedicscholars in general and the experts in the subject of sareer in particular. The description of klomain classics is contradictory making its correlation difficult with any of the organ described inmodern anatomy which is the main reason of the entire controversy.

Some of the important references of the classics and other works where in the location ofthe kloma is described are as follows

t ) d{qrertqrtrd, d€il Eros,q Rewrd Ex-€-dd q, d{ €ed fre}*'r+dar€€rraq | | (9. ?rr. 4/3o)

In A.S. Sha. 5/71 also Vruddha Vagbhat has observed the same.

2) Adhamalla on Sharangadhar Samhita has observed as follows-Frei g eilFq-dfuEqafti eMri e-€d-S+ ffi ardfr I

a) +ffi fter-drd+E €E"ffin Erozlq u (sr.€. err. 3/12)4) ffi)ff Enrer€rus (e-q-dr<€rtqrq) ft€r"i ReilrTqre+{€i ftra-ofrfr qfu€{ I I

tr€ur g. err. s/1a)References pertaining to physiological and pathological aspects of kloma are as.followsr ) =-<-oa* e @d- drgddT q ?T5I fusrq ftqrsr seil azoi q u (9. ?rr.

8/12)2) s<E-d-6rai*d-€t drg {ci dfl q I u-gserdi g s-ffii frehi frrflEi

ar-dft r a-sarr-@*d fuqp+ aTfttr{c1-;1 rr (q. fr. 5/7)While describing the clinical features of kloma vidradhi.a) corri e-€fr €wn q ftqrc{T effisfu+'r n (9. F. s/22)While describing trishna samprapti the following description by Charak indicates that the

location of kloma is near tongue and talu.

l9l

4) "T-.nG-*,q

arff @, r tieiq E"rt eB €E=r{wlia-aroaH n (q. E. zzra)sj dFafr gqslq€d ftrqrc{r

"€rrdq I I (a-galw-4r.fr. EIsn 6';

Basing on the above it can be concluded that the kloma is one of the koshtangas but not

pratyanga. Itls sitriated bellow yakrit and above vrikka but not near jihwa or talu. Its shape is

,i*itu.Io tila i.e. gingly seed or a group of gingly seeds or covered with a layer formed with a

group ofgingly seeds.' tiptays an important role in the maintenance or metabolism of water and electrolyte

balance and in the physiological and pathological thirst and associated features. Its injury or

gross damage may even lead io impairment of these functions and death due to excessive thirst.

fhe-impairment of udakavaha srotamsi has been mentioned for which kloma is the mula

sthana in the pathogenesis of trishna and udara directly. In prameha and madhumeha the

involvement of ta"au had been mentioned; bahumutra pipasadhikyata have been mentioned in

purva rupas but not directly the involvement of kloma or udaka vaha srotas. -'

tiuring on the descriptions pertaining to kloma cited above one of the following two

organs are to be considered under kloma 1) gallbladder and 2) pancreas.

Gall bladder is not having any role in the physiological and pathological aspects

attributed to kloma. pancreas suits to the description of kloma as regards to its location, shape,

physiological and pathological aspects. Pancreas appears as a bunch of substances similar to the

,t up" of-gingly r"Ldr and skin of firh, Hence it might have been mentioned as the tila or tilaka.

The enzyir"-*tri"6 is secreted from pancreas plays i role in the pathogenesis of bhaktaja trishna.

Another hormone well known as insulin secreted from the islets of langerhans situated in

pancreas is reryonsible for glucose metabolism, carbohydrate and fat metabolism and.other

metabolic activities. Its deficiency or ineffectiveness causes diabetes mellitus the main clinical

feature of which is thirst and dryness of mouth. Hence the organ pancreas can undoubtedly be

regarded as kloma' (Dr. G. Purushothamacharyulu)

3-q-€F,?-6 *dq t qaeerra or q"fia o-ga zrffQf -ffi, ggg s]]E qrdare 3{rfr

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orol erq tnr u-qtrr tto erq erSs srdq{ + ft{s B-qr qrar

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"rnq

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r92

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r

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Kloma has been the target of many opinions regarding its anatomical identification.According to Chakrapani, kloma is the pipasasthan (thirst center) is located in hriday(Chakrapani on Charak Viman 5/8). Based on the current available information, a thirst centerhas been identified as a small area located slightly anterior to the supraoptic nuclei in the lateralpreoptic area of the hypothalamus. The stimulation of the cells of this area causes thirst. Thesecells are stimulated by an increased osmotic pressure of the body fluids, which in turn isdependent on the amount of water in the body (W.F Gamong Review of Medica Physiotogt).Any factor that will cause intracellular dehydration will in general cause the sensation of thirst.Other well established factors like dryness of the pharyngeal mucous membrane causes asensation of thirst. It may be noticed from the above information that the changes in the qualityof both the avalambak and tarpak kaphas causes stimulation of pipasasthana located in mastishkaand generate a sensation of thirst. As such it is justified to assume that mula of udakavaha srotasis located in mastishka (i'e' siro hriday)'

(Dr. Suresh Babu)

7.8. Hriday is mula of both rasavaha- and raktavaha-srotas. Is it one and same?Descriptions of hriday are given in Cha. Su. 17, Cha. Chi. 26 and Cha. Si. 9. To whichsrotas are these descriptions related?

(Dr. Mukesh shukla)

According to the nirukti of the hriday -6*fr 66rfr gfr 6eeq r

the main funciions of hriday are receiving or taking in and sending or delivering;perceiving, ordering.

Hriday is not only the mula sthan of rasavaha (rasa includes raktadi dravadhatus also asstated by Chakrapani (on Ch. Chi. 15136 ) and pranavaha srotamsi, it is the seat of manyimportant factors of the body such as chetana sthan, adhisthan of manas and trigunas (i.e. sattva,rajas and tamas), sattva (manas), buddhi, indriya, ojas, rasa, vata, (Ch. Chi.24135), vyan vata,sadhak pitta and avalambaka shleshma. The functions of pranavata include hriday dharana (A.S.Su. 20), pranayatarta (Ch. Su. 2913). One of the three mailnas (Ch. Su. 2913), sira marma (Su.Sha. 6/10), sadyopranahar marrna (Ibid25)

Regarding the references quoted in the question seeking clarification about whichsrotamsi the description pertains, the description in Ch. Cln. I7130-40 and Chi.26177-80 pertainsto the clinical features of the hridrog and its varieties. These descriptions pgrtain to the entirehriday but not limited to any srotamsi associated with hriday.

In the description of the reference Ch. Si. 9/4?T5t €€+ der€ftffaf: qrolTsqrd a-erqf,drB q araelTauT gd

sftffi 1 (q. ft+. or+)

193

Here dasadhamanyaha pertain to rasavaha srotas; prana-apan (Ucchhvasa-nihshvas based

on Chakrapani) pertain to pranavaha srotas; manas, buddhi and chetaira pertain to manovaha

srotas.cTsr €dfDr6A t5r+rqEIT+I Erc{erer oo-aeiq5;ffi-or fuq'a-;1qgaarge ' rr (q. fr+. ero)Similarly in the description of hridaybhighata (C. Si. 916) the clinical features described as kasa

shvas pertain to pranavaha srotas; while apasmara, unmade, pralapa and chittanasha etc pertain

to manovaha srotas.Hriday has been mentioned as mula of rasavaha srotas by both Charak.and Sushrut. No

one has mentioned hriday as the mula of raktavaha srotas.(Dr. G. Purushothamacharyulu)

6e+ o1 T{Tdrd azi rmE-g N 6T {d ?€fi-d aFTIEttF? €rd ercITc'r qor {qr Br qr-S -errsr d o-gr aft r.ra-a-e eiaq tnr {r-{€rra 6-d-q AS ear1 B r tm+A daq* qazen-a q€q, *6r s+{ zffiqr$ erqfi-qi' E r 6ev t ^ersr ^fr *t-c{ ud zm o.rfte\.r'r 6rd fu-qr qrar E s*s q-fr qra qqArt fr eft 6-S qrtr E I dzzr z& 1 a,

ffi fr sres;$ # Rrgs€r uti €qqrrtr qrftrS zrr g?ror-g"rq a.f-a B I T*F fr{.s/12-1s # 3TErdra6 or qof-q fu-qr urqr Br ffi zq-dtruUil i q-€fud g3{r qrgE'n€l.''r * sffi q)} qrq d-d-" 6<+ d q-da-dr B a"i 6eu fr fi-sr ss?I 6-{+ +qeqrE firs uzi ?izr s*er d €rq A-6T fi-q;a zn-cdr B r 5;s-* drro-$ e-6- gsn fuq-6i q-{ aft ftrt-eer 6a+ sr*Rra il$ B r qei aft sEs€T 6e+ d sr}erl d "r€ ts r


Hriday is mula of both rasavaha and raktavaha srotamsi as detailed below.1) Since the hriday is the rasasthana, it is also the mula of rasavata srotamsi.

2) Hriday is also stated as the seat of rakta and other fluids which are capable'of circulating

in the body.3) Since the prinan and jivan kriyas are the functions of rasa and raktadhatus respectively.

Both are essential for the maintenance of the life, and rakta is the nearest dhatu to rasa;

they both circulate tog6ther.(Dr. Suresh Babu)

7.9. How do we understand fetal circulation according to Ayun'eda?(Dr. Jairaj P. Basarigidad)

The fetal circulation has been described in detail (A.S. Sha. 2/31, Su. Sha. 3/31 and Sha.

Samhita) is almost similar to that in modern medicine (see the image No. 1 e D.This is as

follows -affirc anaqi qft-d-gr ar$ ag-qraq-{r trrqi frr€Fq{ I

a-darE6e+rersrtzEnqaffflr'z+-<-ar+su?rqgftldcI:m-qr*rflitrdeq-T{ga-'falsq-mrel*"- e<-o-renF--a-qr q.qirilcr! g+IT< @ zr-ry-ert I -reIT

nm-daffi T+r ger q q-,Sq1a, tt (sr.ei. en. zrst) _ _d€r a o-rqrF-+ar rr€q-attd: ?r€trr: E<-&frTffi r ar+ter$;i g zl-d U.I EIT{: qnfffr qr{reqrg@q I

arst{ uq -@afufrrr (g' er' szsr)Fetal circulation and garbhaposhana accomplish as following. When the anga-pratyanga

develop gradually nadi or a cord attached to the nabhi (umbilicus) of the fetus follows through

aparu (placeta) and reaches the hriday (heart) of the mother. The ahar rasa, particularly which is

predominantly prasadamsha (essence) from qnatru hriday, reaches the syandamana (pulsating)

194

apara and to the fetus through the nabhi. Then it reaches the pakvashay ofthe fetus, undergoespachan by its kayagni, nourishes and accomplishes the growth of dhatu, dosha and mala.

The sneha situated in the garbhashaya also reaches the fetus through its romakupasfacilitating dhatu pushti.

Sushrut has fuither stated that before the manifestation of anga pratyagas includingnabhinala etc (since the time of garbhadhan) the garbha is nourished through the upasneha of thetiryak gata rasavaha dhamanis.

(Dr. G. Purushothamacharyulu)

@!-draftqrE+rgu{l€ E-g araf, @ @aqiara+ferS E<"teef,aiutrcrelcn:, d-rddE gsq mft@: oRq*rf-ararssa*: t

anaqi Erg ar& qrrcFIT, argqi arcnT, 3rErgr ar?ur arg: utror 6e*, ffrq-€d-ti €rt=qffi ffiT' ?q<ffranf-ar:, ?I -r€[

"-{+ e-a-oofo-g, ztm{t, Tf q

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d-fgg}qt T{ fficw-cr' (@ qi:ffia,rr (a eTT. otzz)

drgrg e-g ""r-d-drqi

arsui araiarf}rar$ sftqeir, TTTse=T @ r

+d sqr+6-{q 3r€r srf}rgfu, ar_dfr r sr€iurd 3iarEreirr qfr+rrai snGr&orq ualfterder$ro-e-orgrflftq-rai Tn-d-6rdi ftrEzlorarai E-d-dftdr€q?€ ffi r r (g. elr. szs r )

aratrq anaft argea 6Rar.& E-oq* I ererr z+ gffifr #6rs gtr €aqqr I I

(sr.6. en. t'trsa)(See the images No. I and 2)

ararferq fr araf +t sfirgk dffi rs$ B r araf eqei q[s Eei qrc{ * frrlB-d6tin B Ed +q'n"J arr?rT rrr srrBrd *dr B r ardT 6r €Tq ararferq ftera srqsr *rm qrftff drur ggr ssar B r uzi ar+teq ftrg arfDrar$ argr 3rcrtr * ggr z;aart r gn anf-rar$ grsr araf t er$s fr q-gqr g3rr {tffi araf 6<+ 6irer serb el-qferSE # ftelfqa A-dr seTzrr tilqq or.n B r

arar t ET?T +s6' srraru efr srca o-E araf or *qor *ar rcar B r fu-q fu-g a+rur

zft frffffi aS ffi ts r d fuEq fu-g rref g trrdfq +dr sft B s*rcrr Bqlcra3rErtr eirzr arrar * er$E * fr rilr.n B r 3fir{t frtrffi A Ed uraf or dqor *q-q:TEirgr dra{ferq ftera. ara{ra-a * Jq-*d qrq EiEr *ar sgar B r e-c qra aft gu{

"T<a+fr eena ti *o-q 3,(Dr. Yeshwant Joshi)

nr-€ci qrt€I €ed drq-€gM}rEidE* a+_dR ggrorftffif}r: Eidfffifb{:;a-Eqntrffia+affu ui?q-<Ar ----| (q. €Ir. +rt s)

arqufrfr; arEorr-rordEuq r

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""{-d-6rdi arqrrt araffiDrarffiqgr, zrrszzi @r

@affir 3ruidrrr g4q-6iur qBlnzrdrEreorq q€fta-derSrrrre-orgr{rffidi

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Ergrgrt-{qrft araicq q-& }E Bfferara-argffi r argaff}f-+r rers-grrriarqqi araiarfi+arS qr sftqeir rnssq :ryf{q arq@ qrqqfteef,

r

aaiarsr€ja-rrqffia{A araffi}rqr$ @, sfurei:[email protected] Eftr?i arafgfu' zqRtqrg'snffia+rurffi r aflfrtolq va1ffft 3{T Trfl-a-d+nd-d trrffi ffi ?l6-rq Gr$q.d, a-oaJfr ar+rferrci aqt&€d-d-d,;€ta-#ar{q-{ffi ffi, qeil-q'f?{T' ffi a-gEgrsrrET{ 6-}ftt ---t " gftu (9. eTT. 3/s1 uz s-eur)

19s

I --- t scrc*6: na-tqaq r sqslE sa+*E, r *3rr6rzFx-dr (sr.zi. elr. 2/so q{ F€)

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drqi qfr-dEi arqGl{qql rtal an-g: daiW eraff' srdfrra'ns{dbdfe{, gd ffifrr aF ffi arBrd-gqrqfr a-r-tfTr

olqrFa-dr rr€FrIT.r: e-€IT{: Tq-ddsfr@ "ffir srn€r E 3{rar{: T{r} e{-dfrr araferSi g zr-d^q3T{T{: ;.frdft "q"fl<-dTg6qq r ?r"rT ararferqsqrfr # aralcq @, $tderr-ggb-* Tiq-€ra r a.n-oraFq qrazqrfr Er c=r arg"rdrt-r€' q-Saf,d €figgfu-{'uiqalr (sr.zi. eTT. 2/s't q{ €€)rr€neq ffi ?+d-si d-d€q.D-*fr araTor r -r*flq aa:.qz-ar&i a geu* I -t-r:de BTer: qftr€a-flq-{ffq-{ ffiqflrd-ffqirsrg' u-rrgffi tl (sr.zi. eTT. 2/1o)ai a alq, "Trefr E.'Ik drdilR{ rs{-tffi-d-6rfr t I

"ffiTtr{rgeffi qr$ +d z-tnfuo-r -tt".(g. QTT. 3/s1 q{ s€sr A-6I)

arelcq ar-fr argea 6e ar$ ftqeq*.. l'

gffifri-srro-eft I EF -g.r ? #<rs go €@rdn,-c'rgGrcn qai tradn A"<TTE€r:

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Abstract of all Ayurvedic references denote -

o When the embryogenesis is over the supply to the fetus is through the placenta (maternal

ahar-rasa ) matemal dhamani ) placenta ) garbha nabhi ) garbha rasavaha nadi )garbha pakvashay) (see the image No. l)

o 'Before completion of embryogenesis (asanjat " avastha). it is by upasnehan through

dhamani (simile of trees standing on the bank of a lake get nourishment from the water in

the lake). Prasad-rasa nourishes the fetus, bui maternal and fetal blood do not mix (as is meant by

simile of rivulet supplying water to Shali plants and commentary on A.H. Sha.2117 by

Indu (see lhe image Na' 2)

---- Cre@r{ ualft ararferffi* ddaql13l-llad @-da{rffidalrsrq araqi qft-e-€r dr$ {€r g.r q q*a1a: ll32ll (sr.

"i. eTT. zts t -tz)"+"

;tA ;a{tq'arff argeq €q} ft-qtqA-srgvoerreifQaw}t erEIr-aEEIT, Tr:-ilaf:,q6F;1fr-arrer6fr I .F # a

- +4-1_g E-q qe-+r,-aga-*r crc.i Er6-trn #4r{-{et:

irrerftdensfbr+*t, 6$a aril,€qrf-q-d-qr arqqr ar*rs@q@ararq z*ar-- --:-:. d-d- erqfff)+'€<znr-ilsq"r€nft I ---- I aerT nrq-qH6^a.q qfreTft r (# srr trcr q q$q6'

1

3r-qrdEq) -- l; (sr.zi. en. sr.2/32 w gg &o-t)eq-ddftqrz+rggqrq --:- qMa' t -(4. en- arza)Errrr6r ----l -g.r$e, Be<, I ---- arartEeoerrqaroft rr (a. en. 6/2s w qoqrFr)

(Dr. Sandhya Patel)

7.10. Can we say that hriday, which is mentioned as the seat of sadhak pitta, vyan vata and

ojas, is same? Or is there any difference in opinion?(Dr. P.M. Varrier)

Hriday, which has been mentioned as the seat of sadhak pitta, vyan vata and ojas is the

same. There is no difference of opinion according to the classics of Ayurveda. See the answer to

the question no'7'8 also

g6 (Dr. G. purushothamacharyuru)

?TI€16' fua, qrd drg ud s+q gd ffi oT E z€rl=t €dq ddr{r arqr B I EaoT * T€r-d sE+ u.i ?ffi 6r E*qq o-**orar s€€r eE.q q-S srdRrd B r gsr$

o-t$ a-a ar.Trocru aS B r

- /n--(Dr. Yeshwant Joshi)

Sadhak pitta is concerned with certain mental faculties and emotions like achieving ones

aspirations, buddhi, medha, abhimana, utsaha etc these functions encompass psycho-physiological actions, the hriday mentioned as the seat of sadhak pitta can not be accepted as theThoracic heart. Dalhana used hriday and manas synonymously which lead to this controversytherefore, manas should be considered as the seat of sadaka pitta.

, (Dr. Suresh Babu)

7.11. Hriday is chetana sthan (Su. Sha. 4l3l), Can we explain this chetana with respect toconductive system of hoart?


Conduction system of the heart means specialized nervous tissue in the heart thatconducts the electrical impulses throughout the heart. Hence the conduction system of the heartpertain to nervous system. Probably it may fall under the purview of pranavata the functionsinclude hriday mano Dhamani dharana.

Hriday has been mentioned as chetana sthan which includes all the functions of manas

and indriyas (mental faculties and nervous system) and not limited to exclusively conductionsystem of the heart.See the ans. 7.8 also.


€<-q +1 +d-dr tnT ?€rra rb-6r arqr B r €TEI crt ErarAeT agrursrrq.rd fr fffu-qr arqr Br 6a+ t grcr S rm 6r frctqq zr-ryf erSs d *dI Br ?-ffi + fts"-tri

d-E Eft fr€r-ft g{r wFrt zb-6r itr€n E r 6F-q arct ?.Er ol fr€}qoT g-.rTE u.q *q *t qc fftra qs ftrqR en

"r6-ft t r gd z+aft qrd znl eqre # trgt gJ Eg-q+1 +erfl' 6' eefi'f arar arqi B r


+.rai z+<aqr (9. €Tt. +rzr)dE 6eq EeN'r dM- aaq r ffii a-*sfr fre)$q €<-qrftrer=iddq r sraeaftaq 6e+ a:trzTT a-#{HFP+a T{r{A ffi T{fr, sffira' s<-qFa r

deqr-Fru Eefu-qra-:issffir 6eei 6-fid-€€Tr.Frt-ff€}geqr (9. QIr. 4/21 qzserr)yes, chetanasthan can be considered as conductive system.

(Dr. Sandhya patet)

7.12, Tvacha is mulasthan of mamsavaha srotas and again it is upadhatu of mamsadhatu.Please explain this concept. (Ref: Cha. Chi. 5/8 & Cha. Chi. l5ll7)


aizrE-sroi a *.r€{i Tdrg{ct ErtF q I I (4. ft. sze)ffi i, a+{ai €r$qd

"rF-.rdra[eq $:FIE[: r r (9. eIT. e t t z)

ais{r€i-{Tr EA qq q *es{' ?firgtiafs, tt (q. E. 1s/17)

t9l

Basing on the above t, acha is the mula sthana of mamsavaha srotas and also upadhatu ofmamsa dhatu. In addition to this raktavahini dhamanis are also mulas of mamsavaha srotas

according to Sushrut (Su. Sha. 9)The mula sthan of mamsavaha srotas also includes snayu according t Charak and Sushrut.

Snayu also is the upadhatu of medas. So it is common that some upadhatus and even factors

associated with dhatus are described as mulasthans of srotamsi. These are anyonya asrita. It islike whether tree is first or seed is first. Hence there is no controversy in this concept.


{e+ ?eil-d rft o-roar q{& fr urrs d at-S B r cdzlT aizl-d-g_ daq .DT

qa-+.rra Er gsrs *$ zier+ a-s Bt cdzlr # strft aiz{ errg d sefr t tra-qA *A B r slE dqr u* fr aiu+ errg 6r sq€rrg ar-dt arqr E r st r* d-d-{ qS stnai€-fl6 *dq t 6rS or Heraa o-cft B r

aqr b i* * E6 qrd slu aft tqra H qld-q ts I era eqefaErr q t<ar oT

s{Grgra Br i-d-frr aqr * fuar srq* o-S aft a-s ffi Bt g+r Efu * tsr qrs* c-6i rl-d a-{ar r6i a-6i aqr ttn cb-gr rrTT

"rerdr ts r fro-a * drd-d a-qr fr B

g€-fr 6l-€ A ?rer a-S B I fu;g .crcIr # frs-d t 3rc'IIcIT 3{a ersEro-qfr tnr aft

rrarler +in B r ffi ftfrer 3ned b errr{or (€T, tfrdGre-fl, *fH.'ftE+, tffi{,tfts*ftd{a snfr or aft zrar}er EIzIT fr fr cFzolr *m r 6-a z+aft d eraqas dqru-g q5q-* B r

s-€qrfb of zl-ryrfra o-da ?firrq g5d a "aq: e-ga-treTe: €EET{frrdem-* q-d{ 6-Sft u". tz{r o-ar Br d fu tHFqa AftA fr qc'n{qq qffudzbzcrT B, a fu qref aqr fr r

aqr t 7 e-6r-{ crdrs arS Br Gr+d gdqr aqr * '7 Td-fr 4 d 6rft Bfr fu arsa Bl frs-d + 7 "d{ "lefi

qrgdizs}fuo tsr srrgffiffi 7 rqqrs+ EFt

qkflrur 1-2 mS aft 6r.IT€IT arqr B I zrg 6IT-I aft €?Tra H da-q B I erSs ft€rd3Tc"rerr 3{c.rirr q*efr d z-erffi aqr * S 7 sqtr{ B ir{{r *sr aa B r


l. Snayu and tvak are stated to be the mulas of mamsavaha srotamsi (Cha. Vi. 5/8). Chakrapani

has not explained the rationality of tvak as mula here. Tvak is an upadhatu developed frommamsadhatu.2. According to Sushrut, tvak (skin) has seven layers and the deepest layer is known as

mamsadhara.T*am aizrer* r (9. err. +r+)Perhaps, based on these two points, tvak is considered as the mula of mamsavaha srotamsi.

Sushrut has added raktavahini dhamanis also as mula (Su. Sha. 9/12).(Dr. Suresh Babu)

Mamsavaha srotas and mamsadhatu are different entities. Mamsavaha srotas carry

poshak amsha (nutrient) to mamsadhatu.tdift{ *rg qRurrarq-d-flrardi tlrq-drflmror$a ara-aqarfa I (q.-fr. srs)ffi {ffia.q-dr qfrrqr}a s-a-ftn-s ?-emrFlFqai3{rEretifiraraT{ 1 31+ard =6

a=nr< a ftertruri €rr{di srf}Tqr$F arqfu ffi, friEa.n-uo*qt efDror8F erdfu r (a. E. s/3 rre qoqrFr)Initially the embryo is a bilaminal disc ) ectodermal cell penetrate between ectoderm and

endoderm ) trilaminal disc ) ectoderm forms skin while mesoderm forms muscles along withother structures. This is the embryological development of muscular system.

198

Mamsavaha srotas supply poshak amsha to mamsadhatu which helps to grow a child and tomaintain the mamsa in healthy state in adults.

(Dr. Sandhya Patel)

'7.13. Why is viruddha anna sevana mentioned specifically as majjavaha dushti hetu? Doesit not affect the previous dhatuvaha srotas (Ref: Cha. Vi. 5/18)?

(Vd. Anuya Bhagirath Kulkarni)

The definition of viruddha ahar as stated by Charak istderrgq-€-fi=6q[drft d?qfiq *serrgftTffier-ailq-s-A u F. z* zare"t)The substances which are opponent to the normal dhatus and doshas and which possess

qualities opposing the proper growth of such dhatus of the body are termed as viruddha ahar ordravyas. Hence any dhatu can get affected by viruddha ahar e.g. matsya consumed with milk ismaha abhishyandi and shonit pradoshak (C. Su. 26182).

In many diseases like jvir, gulma, kushtha, amavat etc. viruddha ahar-vihar have beenmentioned as etiological factors (C. Su. 261102-103). But according to vyapadesastubhuyasasiddhanta the acharyas have indicated viruddhahar as etiological factor especially for mamshavaha srotas due to the fact that it is mostly likely to be affected by viruddha ahar.


Majja dhatu, is directly responsible fot one's sound defense and immunity system. Itconsists of uncommitted pleuripotent and committed omnipotent stem cells from which all theblood cells are formed. Myeloid series which are progenitors of white blood cells account for7 5Yo of its cells. Erythroid series which are responsible for the erythropoesies forms almost 25Yo,

since viruddha anna sevena is likely to affect this process of blood cell production it is stated as

apathya. Majjavaha srotas also gets affected as it carries majja dhatu. Viruddha anna sevana isstated as one of the prime causes for disease production; hence it affects all the srotamsi in varieddegree.

(Dr. Suresh Babu)

3{TErgQq ftrgrgeq u: u+rfrwg*: EliF[: r

€ngF{trgq€qfr fu ur q(rr.F: u (q. fr. srzt)srraF{qffidr z+rar*a ffiEfurgr (a. fr. s/2s rru aourFr)The food and behaviour share qualities with doshas and so they vitiate dhatus and ultimatelysrotamsi. These etiological features are common for dushti of all srotamsi (Chakrapani). Take theexample of viruddha ahar exhibiting vidahi, snigdha, ushna and/or drava properties. This willvitiate raktavaha srotas e.g. payas and chilichim matsya.

gq qrarSsHffi qaiffirq fr@ ESfrr (sr.6. z1* 7/so-al q{3l-sEr€dA)

(Dr.Sandhya Patel)

7.14. Now a day many men, mainly youth, are suffering from swapna dosha. What is thephysiological cause? (Reft cha' ch. ll5l4l'42)

(Dr. Thakur prasad sahu)

It is mentioned in Charak Samhita as followsereil €€agq{q garaefr d}qETaqA I

aaqi ft-s-o.rz{g aerr gai E ?Gerq r r

atr a oil=qnErqh ert-relT: qE* a q r

r99

3rrgs-ra+ az: 't*f}+: ffi 6-fd-Sfr I I

sTdqrd g=jq"fuderrg: futi quq I

:rug*a *;# ast"T6q -ru-qt'1a. fr. 2/4/sa-4't)The virya will not possess its proper qualities till the attainment of the age of 16 years

(Charak). Then only the males are eligible to perform coitus after the virya (or shukra) gets

matured. If coitus is performed or virya is ejaculated unnaturally before 16 years it may lead to

shukrakshaya resulting into diminution of other dhatus and manifestation of diseases.

Shukratipravrrrtii hur been mentioned as a clinical feature in shukravruddhi, which is not

normal (su. su. 15124). But if it is not associated with weakness or any clinical features

indicative of dhatukshaya or disease it may be regarded as physiological i.e. over flow of shukra

due to obscene thoughts when there is no outlet after attaining the age of 16 years-

otherwise it reqriires treatment which include diverting mind from obscene thoughts, scenes,

songs and atmosphere, which is not healthy for the future sexual life and is the main reason for

abnormal svapna dosha nowadays, especially in youth'

In ancient India people used to pay their attention and mind on education and philosophical

thoughts while beingirained under guru for acquiring moral values. Hence there was no scope of

think-ing of obscene activities. Hence, the problem of svapnadosha was very negligible at that

time. As soon as they completed education and reached proper age they used to get married.(Dr' G' Purushothamacharyulu)

s{TGT-Fc,r e-gd n gos fre}wa. g* a-d "aEl-aq.

* ffE-d B r gs{+.^ga "{Gl*

orror E r "*o ffaa-qft:+qf qfd:"e<d 961 B I qr<eia' ftr+ffr Ezi' frfl+* q6rg

3u srrozur s*6 u',= il A afu !,,' -=ft-f, eiguo-4 'de-"n arql $ r t;1-& * 1t {

ff ="+ *-.1 qs iaft- .j-*= A "* E r ffi z''.q u''+€I F{€-d Ero'q a q&

* r + z+aft ".=r rr{ 3rrxErTcr u'-cffi uu'u"fr 3u errzr rITq 3Trdts fr aft q-gd

T$riftq+T "* B r znFq-o 3ITEr{ +' T€ITEf q{ qeqer-frrEr& E-s --6r

t=mT

.tA-r* fr 1} T6lr Br Argfi-s qEreff a; q-*ar aft ++6l-.T t E''rr # A "-€rr

Bl er€' alt

****"**E-**}5, Bn-a-qE eft srs-6r ffid qfrorra 1oa 61 ft-d 1rrB'

="# €-# j1 eft gE+ rra;p a;r qt€Trh fr;e.€ ffi B r q6l-& lrcFn TGr:"€ e1-Frdr 12-1s eTlc'r ent d 3rq qen? 9-1o rTTdr d ar+r pr arftro zo'ugR frafig61-dff B r wi =dftqfr t5r er+rdr aft srlerrqa a6eff srre a;n B r


Around the age between 10 to 12 years the boys undergo the process of puberty.

Canalization of the s-ex cords takes place, spermatogenesis starts and the boys experience

ejaculations. During sleep their genitals may get rub against the cloth or they may stimulate them

unkno*irrgly and is a result thlre is nocturnal emission. This is absolutely physiological and

there is no reason to worry. One has to explain this to the anxious parents'(Dr. SandhYa Patel)

7.15. Charak has described the medhra and virshan as shukravaha srotas mula, but these

organs are present only in males. Thus, how can we understand the existence of shukra in

females in the absence of shukravaha srotas mula?@r. Naresh kumar Jain)

gqi N qd=i ffffi -ddai E$ d-wref arr (g'.q. 15/5)Th"t. are two categories of functions for shukra (sushrut).

r) The functions of this .u.t"gory of shukra like dhairya (courage), preeti, deha bala (strength of

the body) etc. are supposed-to -b,

pr"r.nt in women also due to shukra. According to modern

*"air# trre prirrcipie testicular hormone testosterone is produced by the interstitial cells of200

Leydig of the testicles in the males. This hormone is also produced by the adrenal cortex of bothmales and females*It accelerates growth in tissues on which it acts and stimulates blood flow.2) This category of shukra is located in the vrushana and medhra of the men after attaining the

age of 16 y"ears which causes garbhotpadana (bijotpadana), harsha and chyavan in addition to the

above functions of the first category.:" (Dr. G. Purushothamacharyulu)

qttu A go-oe *dq -Fr a1c'E€rrEr +€ E"i €qur qarqr E t gE+ der fr sfl-d-d-E-6

Saq cnr. erdrr + quFa d-S B r srrtd o) fr TS ?IrF Eb-6r 'IT scE?TT B r €{{srr#6 daq 6r {trJ€rr-T Ttter azi ararferq +dr sfud dan r q-ei ur+rferq ar< *qzr ararfer+ qFEr-E +dr +rn r aratfqrq, araffiq sj?ft, +B qra l+eft s*efr tnr a-flr}erorsferq erq + sraofa tn?ETT *ln r g5d a gm-{d efrdq + qc'r

"€IIor or q"h

qizt zrdTq ?d-a zbr qurd fuqr B r qa cIT-r €qFr d *o-+ 3;(Dr. Yeshwant Joshi)

According to Charak, the testis and penis are the mulas of the shukravaha srotamsi (Cha.

Vi. 5/8). There is a discrepancy in this statement the human body is made up of seven dhatus and

the woman also should por."s the shukradhatu in their.body. Since the testes and penis are

absent in women, these shukravaha srotamsi also should not be present in women. There is no

such indication in Ayurvedic texts. Therefore, shukradhatu, should not be misunderstood as the

semen which is ejaculated during sexual intercourse, but as the reproductive ability of the humanbeing the spermatozoon and ovum are only the external means for perpetuating the progeny.

(Dr. Suresh Babu)

. If we consider raja as seventh dhatu in female as discussed in the reply no. 3.24 the mulaof rajovaha srotas could be extemal genitalia (including labia majora, labia minora and clitoris),and ovaries . Labia majora and clitoris are analogous to vrishan and medhra in male. Summa-ry ofembryology of external genitalia: (also see the images No. 3 and 4)

o Elongation of genital tubercleo in male ) phalluso In female (only slight elongation) ) clitoris (analogus to penis)

o Genital swellings (a pair of elevation on each side of urethral folds):o in male ) scrotal swellingo In female ) labia majora

o Urethral grooveo in male ) penile urethrao In female ) vestibule

However, vrishana contains the andakosha (because they descend and settle there) while labiamajora do not contain female gonads (because the ovaries descend very little in comparison todescent of male gonads), so in female the mula of rajovaha srotas could be external genitalia and

ovaries. This in tum means the same as is observed in modern embryology i.e. mesonephricducts and urogenital sinus in males while paramesonephric ducts and urogenital sinus in females.

(Dr. Sandhya Patel)

7.16. Srotas are responsible for vahan of bhavapadarth (Cha. Ni. 7/4, Cha. Ind. 5l4l).What is the function of manovaha strotas? What is its importance?

(Vaidya Sonali Viraj Shukla)

201

a-4tf,6raia-*e-orB

Only dhatuvaha srotamsi, which carry parinamamapadyamana dhatus are regarded as

responsible for carrying bhavapadarthas but not all the srotamsi. See the answer tq question No.

7 .1.Though manovaha srotamsi are not separately described in Srotovimana it is mentioned

in the same Jhapter that the manas moves in the entire body through all the srotamsi. Even then

particularly the ien dhamanis (srotamsi) attached to hriday are regarded as manovaha srotamsi as

itr" htiduy is the seat of manas. (Chakrapani on C..I. 5141-42)u)d{flq u (q. e. sr+l)

qers.ffi, aenfu El.f€I: +dEi ffi+nlql#fD;"=tq *t*,'fr.*foilEi a36r*, fteN-rEgfi+E-6r sffiffi n (ae'wPt)

Hriday is the seat of atma, manas, sattva, buddhi, indriya etc. The functions of mental

faculties, nervous system (both sensory and motor) functions are regarded as the functions of

hriday. See the answer to question No. 7.8 also.

The following are described as functions of manas which can be regarded as functions of

manovaha srotamsi.futri ft1-qr*€€i sffiq q qffie-a-e{,+{icr(-f{deref Tif,6 EGsrfDro-a'

o-d a-ac{' tqeqGr#' s-& fuqruqq aa: u{.gfu: F'rf} I I (a' err' t )al-al?I €fI-eI?I 3iEToI Er.r --t ,,

The manas is that which is responsible for memory and knowledge. The functions ofmanas are chintya (things requiring thought;, vicharya (consideration), uhya (hypothesis),

Jny.yu (aim or object), sankalpa (determination). Whatever can be known by means of manas

(mind) is regarcled as its objects'

Also refer to the answer to question No. 8.8.(Dr. G. Purushothamacharyulu)

(q. B. 3r.s)eer €rfl-S

er$s e'r q-+6 3rg q"-flrE fte ae *ar ssar B r s*{ Esfrg erSsa{rfr 6Ifr** dar srrqeo- *---ts , .n{**+ ddrgr{rg da aft E6 qiq+ift-6 a+roqcref B r

s*{ E-{ft tFr{sT E*-t ft-s mq-'r-iildTr s{rde;E' B r d}aq-q uil s]f}rd-cr;T i}ar B a.-s

qfturdaftil -, ofi, .tf-g a+rd or srafq Mer or *ar E r ar+a-6

;-q fr Ea dq#eil or- a-aa pf s;ab grsr a=r tFr E-€ dwt'r qfar ssen B r


Manovaha srotas functions and its importance:The entire sentient body represents the ubod" of manas, therefore all srotamsi of the body.should

be considered as ihe -

manovaha srotamsi. Thesb are clearly associated through

intercommunication with the sangyavaha srotamsi which extend frorn the sense organs to the

manas and chestavaha srotamsi wnicn extend from the'manas to the motor organs' In short

;;;rils-tamsi are the information net works operating through out the length and breadth of

the bodY' (Dr. suresh Babu)

202

PRAKRTTI

CHAPTER - 8PRAKRITI

a.r. 1rqF drd d €r sqSFrdr_B? qE q-€ft srqRa-eefl-d E (g.eTT. +rtz)?il qlfr, |s1, zFrcr (q. g. r zs) srIR qtT q€fr qs rra+ro ffrde tnr rrcn- enetrr B a-


The following are the main aims of the knowledge of prakritiI . To know the span of life of the patient2. Mainly to know the status of the bala and intensity of the doshas of the patient which are

necessary to decide the dose of medicines and to plan the therapeutic measures includingpathyapathyas.

3. To assess the prognosis of the disease condition4. To decide whether the patient requires intensive or more aggre5sive, moderate or mild

treatment.Aparivartanashilata or stability of the prakriti:

- sTrg-{Tq- _g- rn-g 6-rd *er, r ?r€[ q8en 3{rgsr: u-ffr'rdTaffi TqTq I

ffi .r#qrr (q.fr. a/s4)Regarding unchangebility or stability of prakriti Sushrut has observed thatqdcilmsaerra+r*e{ffi r rrgrftaito@, r r

ftrqrtrqen zffi a frr&ur fM r dE-s€a-{il a-cd erogaH a erRrga r r (u+.

eTT. +tz e-z s)Basing on the above description of Sushrut and other acharyas lfte Vruddha Vagbhat

(Sha. 8/3, l5), (C. In. l2ll49) that radical changes will not occur in both physical and mentalcharacteristic features in the prakriti of the individual from the time of birth to death.

They (Sushrut and Vruddha Vagbhat) have observed fuither that the creatures which areproduced from toxic substances cannot get affected by the harmful effects of the same toxicsubstances. Similarly the persons of the relevant prakriti are not get affected by any diseases ofthe relevant doshas

But Charak defened from this opinion and itated that the persons possessing thecharacteristic features of the so-called prakriti (of single dosha or dvidosha) in Vimanasthan Ch.8/96-100 cannot be called as prakriti in real meaning (C. Vi. 6113, 15, and 16). In Vi.6th ch.Charak has stated that they can be called as vatala, pittala, shleshmala i.e. having thepredominance of one dosha. Furthermore these persons i.e. vatala and others are prone to getaggravated by the respective doshas very quickly and get affected with the manifestations of thedisease of the respective doshas in their severe form. The persons who possess samadosha i.e. theequilibrium of the all the three doshas can be regarded as possessing piakriti or prakruta normalperson.tq-q g5,ql'i 9E Et-p-rrzl:, ftaU-grAer', tdwqgrcrq:, ere@rg?T' t@i fDlqqr{t -rsrerT ET-rc.r:, ftad,, €€Tde*iftr Mr<friffigr=iET-rcnRr qrdFfrar', fta-acq ffiotrrAr: €Iqc,t{q ,fuffif,T €ITerer: qr}oT

RrEi drFr: q-+}u-a1qe1}a a&r* 61q} l er -rt€rq-fr\q-nrq-s} qe*Sffi, er$t-gu-auft @r tr{qrdqq=iTffiefidfErgd gseffifrqrr (q. ft. ortojVruddha Vagbhat has also stated that the persons possessing single dosha prakriti are sadaturamore so are the persons possessing samsarga dosha prakriti.

In view of the above observations of the' acharyas it can be concluded that thecharacteristic features. of prakriti cannot get changed basically from the time of birth till the

203

death. However, it may get influenced by jati, kula, desha, kala, pratyatma etc as stated by

charak in Indriyasthan (1/5) and vimanasthan (s/9I), which are as follows

;*Gfrfur q, €c"rcr*Fr q, terrgurfrrff a' =rdrgqtre

3' "$gTft* 1o-#fuedr ift r urfrgaaercrtrc'rdq:qsrtrE-rr.n E aqi dqi 55qr"TT rr -I

a+rEfrelqr al-dkll (4. e. r rs)?T5r q-€g141q @: I ?r€ralT- goenFrdq-gtfri,

^tn.roga+ferqqgfit'J#*tfuft, rarfu q araferffi-E*"*= u"q tr +4 +dffi'h €ddq€q-ts, +d +a N'Irrtrzgq€qAt ?IFr: z{T eIT

ffi -d=*;i ar ,fu*--t: !^€sr +Pq, toa-ar, dEq,;_r: +ftq, .i$=', +Eq, ?rar-€tr-rcr: ;}6qera6orr (q. ft. azes)

Among thJ.se facto6 juti, kula etc influence the origin of prakriti- before birth through

the parents theirselves . pratyitma also will have its role since the time of birth. Desha, kala at

the time of garbhotpatti also-will have its influence before birth and play its role in the origin of

frakriti. Heice the iactors which pertains to the parents i.e. shukra artava, kala and desha of the

iarents, and the time of the forrnaiion of garbha have their role in the formation of prakriti before

birth and basically unchangeable similar Io g"n"., chromosomes, DNA, blood group, finger print

etc. However, the features-of prakriti rnuy g.t influenced to some extent by ahar, vihar, aushadha,

kala (season, climate and oiher factori), vaya (age of the individual)' climate, surrounding

;*"il;;;, roiiur financial and so many other factors tentatively i.e. time being. Keeping. this

fact in view only Charak in Vimanstnan enS-t8 (see the above sloka) has prescribed vatavaiaya,

fittuuu;uyu and shleshmavEaya (therapeutic regimens) tb the persons possessing the respective

praf,riti in an attempt to keep their doshas in equilibrium a9 {a1as possible'

iIt can be concluded that the basic feui*"r of prakriti are not changeable for ever till the

time of death. But the above said factors and regimens laujayanas) may keep them under control

i.ntutiu.ry in un utt"mpt to maintain the equilibiium of doshas thereby to maintain the health of

the individual. When tirese a,uajayas or faciors ceased to operate the features of their original or

natural prakriti get reverted to its usual unhealthy or disequilibrium state'(Dr' G' Purushothamacharyulu)

erss-ser qr€d E.-qrsfr 4'1 3{adlrut T.a nd-q 3-€I @fu zft Ffr uut s=-t* "#o'.il e, G=.- fr zqrseq ien"f azi srrgz fr ftro'€ qer'-aref .61 gq-d* fu-qr

irran B, a-6 =.Er # fr-f* q't q-q T" p'fu tu?dT B f gc{fts -qo ftfru o-'F'*

; --;

o**r* ft# B .* -** o=ft qfteror t'c'^ a-5€ u'r fau-q *ar B r

q--{A ?rarsr, 3Er @fu fre}q (-"*i *f *€ft ubr ar-f +4r 3leid 3ilEeEItF E r

zE+*e]fuo S s-€fr or qofra Bdm B r

qd a{qrd€tcTalfr# "rA'n *"t u-€ft r -(efie}fuo)

1161 -,1 srqffiefi-a a-d z*{- ft ft"r-{ r6aar6ft ftq-ff o} u-€ft riflI A r€* r z+erd ziG-.rr fr gEror ftri{d Gra qors + E -'' e#;;d;";#; *aq a* -.*--, r u-epFrofr+& F ---' (g. elr. +raz)o.*=1#-'fr €*-r w€;"q sfcre5 frqa "'q

* fu-qr arqr B -.-€Ielr g-;nF - YqF, e;re -"+q;q-€fti, TE' 3nErz ftF* uqfd' ardTw

f{n-,. s-€trr ..fer*. 3.qerai "--ta e +d b,- at-T s+flero-ad o-6-€ 3{+6-d qT

;+r#, +a *o a+"t arafrsgoeud r (a. ft' ats+),ra.-cftfra dd; +-Ez-q ."* if* =.-Fz 3,tr-€n fr 'frdr B grft + 3TTeItz rre rref

H #il''pft; ffi B 5, gg" ; aa B r arqfto, ftg$-., urattr+ar++rEl daTTTTT E,=r fu-q=rfl 316rys.-fugrz,'u,*f.ry b eaq #a z+r dv so-- 3r='€€It # B,

geft qs araf d "ff"iin; ;lff ? t"* qn.F EFt aa B r u<i qraera i fr stftqiFrz zrr ffir Er.m fu-qr B r

204

.fqdar{d + zrar}er * r.T*_ gow fr- sr+6 q.tnrs * q-€fr #< fua-ar E rqrft -(eprfrrd- m-r^wqa) Ezi €_d ("ilr) ga H # qrE u-trrrr |c+ *.* -r'"d"9""3r rrnra-qrft W _qrd f Bdr'a-iq? aft tero-renft # fd;+ #;;€ftfr afr f}rf,-dr d .el-rn-a B; _q-S Fa-6r srcf B r q-srtrHq_dr ;Eft s{qh ;#

T€fr r qdo -*fu^q u-€ft flrn ffi B, t{Tr *ft s-i+rq B r- G nr*jar* qraf -- +dr Br qrfr + srgr{rz qrfr-+ g-s fr-€. -'€; il:flraffir 61s;qffi 3' uei 116 fr ga E .u-d .g-.qT + -& eft 96- a gd .,-ara-ar 3rcreqEaiff E r

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@, sr*{rf,, _sril-qqa Eft frqfr gq s+aft t orEtrr erSss€r e-rd, ft6, oq, t}siltff z+rqraeerr fr qfta-fa *dr B, Er6 6rr-r zrtw $ | s<rE€urrr: Glreff-rE€rr fr oq; #s€r"ra.Tr,. Egrolen fr fufr of qerreT?TT cri ggro-e€n d ar-r d sqraar +ff, 5l-**,srel' q.+.F arffi arm:ggr-T€-3r+Een fr e,b-ffeT, zF6, fud Ed om u-qft + +rft B,?TE tb-d;TT sEid d-S B r qreqr+Eerr -S s+e_ erazensfr +t ga-ar fr tntn .br sTETar+dI^Br s*s ES -.tn* qreqora fr qr-d+1 #.Ecn.'r fr@+ srf-ero qrrr.,r fr a,ee+1 Frd-rrr Ertu-q^+]-€ q'-rd-6-erid q-€fr or *ar B + *i€ #-; 6g d<-gd-*1)-{ gR-ara, 1}$-f{rg t+ E*€ saa*HErgarr ad qra-o}-fr er; eft'srepr--"r--Effit ts I u.F fr alr-Ir ftrdr E& €-dr6il fr -e15 f}rf,-dr FrFr€ +S e r g;*r-Fr t5pur=-d-st -s-€ft f}r+-ar B r qtr .hJ-€ qraren qrd q-€fr tnr E, * g{r-61 e-a

-u-qft Gre

"-f,e B r

erSs # Rarra, Eg, 3TT6rz snfr 6rt"il d NTf,dr B r fu-q o_€fr dS 6is-c4-e, {6 ere qra B r

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d'"i 6-dqr EIT "rderrg

araf ffi, s+ffidwg€goeiFragqrery, aq oergeta +eq u-gfrfrft a (g--_ - g€ d-cn?f€--d-S'i aq sefa-m"{,,-ft I I

zru B, za.Fr efr q*nq guw a?scffi qfuEil frt qqfr frqE qsar B r qei ora erea i

Prakriti is the natural state of an individual based on his dosha predominance determinedat the time of conception in uterus. According to ayurveda, the first and foremost pan of thepatient's examination is to identify his natural constitution (deha prakriti). Ayurveda his evolveda simple clinical method of genetic characterization of a patient based on various physical andmental attributes. These attributes identifu the predominant dosha/s in him. ThiJ riflects hisinnate abilities and susceptibilities. This predominant dosha dictates the course and strength ofthe disease in him. In addition one can also plan one's life style and diet to balancE thispredominant dosha. This Prakriti never. changes, but under the infiuence of the factors stated inCharak Indriya 1/5 the degree of characteristics are likely to change temporarily, for instance akapha prakriti patient, may exhibit kapha specific attributes more intensively in the early hous ofthe day' as it happens to be the kapha dominant kala (time)

(Dr. Suresh Babu)

e1_.nl-q-uirrDffi arfer+Sg r

zI: "zn**sfHa

qqft, z*eilfrarrr (er.6. en. sues)iloeiffi dt erdfq seb-s: tq-€ffi -{a a-evr * aer"i gE I I (g. en. +raz)

Eil art*q sftEu €fr eqa+rqferd a s-€ftd.-r -*--

-br eiilq, q.+] qer:rT *dr


qer[--"Er$, EJa{TEI?r: ?f-daralqaarrr a zradF#4/63 qs e-eor)

gETT.

cfffrq-Er-df,r ven-vr5rurwrft ei=i ---- gEare}ara+, 1 I (a.

205

g. l/s qE aqqrFrr)

q-€ft a} iilrft, t€T-, gdt,_ qq-qzrmr aeil. a;-s B 5* a-oerFr- e^?Ifu E"r T}i=,*r i-oz zrrygrqr B r ;1+f fu qr6-sr .1rft, €"ry ftRrs, eiatftsrg,_ q1trqrr #;tft uTUTaIFI: eiaa a] Frd-ft Br qrer*zen-d' srgR GrdT ffi.Br aelr

frt-la-".t srafq qs fi @ftffi ?tr d+ B r- 3rrrz CrF E-d t, srgE -€- -d:.r*n-* ter *, q'ft4gn * aerr q-d.rdTftrs-dr srela- qft-qd Ebt

"idr.T .'} +<-r i+rft

=*fr E=t "t*t- +"m.rtq- *$ po, d qr ffi N ei s@-trr * sn€rru A s-€ftqffit

qg fr{€id sorr sngBo zftrrq fr s{trar+ .il -. *er - uftTqr€ qa t efrur srflfrfi-an +1 ga-ar fr +-< d da fr B I

o s-* q-6r$ crc ?Fffi o-< fr dt fr E I

. qrft - arorerreft qrfr (d6TzrE) fr Tfto-cr *a srffft-rrr EIT<r rrrtrr qrar B r

. cFrc,r - ffiRrdTr, ET|?-na-rqff ti} frmruffrEi} j+ spd-o dra<- + qrc t-<r gu e-dfr ftrffs'r * a;fu @rqr qr€ ar€ E r

. rrq ?ftfl€FeErT+r i} ffE-d @fu gqrd-{€Ir aff ga-ar -fr qrc€ITEIu€n ttdi

g-grd-trenfr ?raTcFeETTI * iFlrqr qrlFa saar B r oiffi 3TrCff ffi Aff+ ffi<-rE ffa qr< s-{+ qr& d-A 6f Er€r dnfb 3.ro-r A+ + ftf}3Tqeq 3{16rg Ed fu6re t z+rer uo z{ffq srEFr qrG* r

o qsraFrrrar rren gqrgacrfa frar ffiEera * qenfua d-a o1 &o an-gqlH 6-Ja + qrq aft i$rft crpsrtteT e-g ffie.rr -b-< fr der zgar B r

o Jati and kula impart hereditary characteristics while vaya, desha and kaal are influencing

(epigenetic)..fuetors and interact with the prakriti of the individual.

Now, take the exarnpleof the child who is of kapha-predominant prakriti, born in affluent family

(that means less physical work and high.caloric diet) with a positive family history for CAD. Iftie kno*ledge oi piakriti and modern genetics is applied to the child since childhood CAD can

be avoided or at least be postponed.

; u"r-==fr g-€r;rt @*pnu-oaerEzanq qg}o'=il.*ftr e. ^s{* 14/1s)

-,=r ___- I Er E";=* Efr srelverrgffifi u-€ron'tr1"r'. ffi ardft,# o-ffieef, r €tr gslE{-qfrq-€ertrerq I (g. ?trt 1 4/ 1 s ut reur)Take this example. Thougl the normal function of the food is to provide nourishment in elderly

people the same food becomes aprinan due to geriatric changes in the body.(Dr. SandhYa Patel)

a.2. c-€fr tFI qEiq, gE, flEr qr-31@ €flq (:frff-td) 4S *dr-q{g s-€Fd EFT

E-o1=g1 h err5pm Ed -ardfu6 $Trd rrc frat{ B d GITFIrtT€er q qeira€en .16'

;-t-* ilq-mA gerA B r E-rF trTEcF 6f r€Fd strA cr+ *e 3fu gsd geil-{s€n d6tr6' fr

"4ilft ?


It is true that the prakriti captnot get changed basically. from the time of the birth till the time of

the death similar to the bl$d g.o,,p, DNA, genes etc. which cannot get changed irrespective of

age i.e. childhood, youth or old ug". Ho*.ver, the doshas may undergo some cha,nges basing on

the age etc as enunciated inA.Hriday as following-a-+r-ffigmr-at isaaeqrBon F-firq I I (sr.6' t1t )

Age and other facto-rs cited above may tentatively influence the doshas and thereby the features

ofprakriti transiently without changing the basic characteristics of the persons possessing the

relevant prakriti. See the answer to question No. 8.1 for full details.(Dr. G. PurushothamacharYulu)

206

The sharira and manasika bhavas are dependent on somatic dosha. The somatic doshas

fluctuate due to factors such as vaya, aho, ratri, bhuktanan etc as stated by Vagbhata. These are

the physiological changes that take place for a short time, hence, these do not have any impact on

original Prakriti of the individual. (Dr. Suresh Babu)

q-€fr a] sE5 1X qa|aft, a-!s q-<-ffir Elfu-a uffia-d5 li}Ee?f_d.-q-€ft +.d1-q* gazeeerq fr d qfrsrrd e d d-<-dA "-6*'Br

sTf-€r6 arfrffi A ftil+ :;tns d. a.r. dr

(Dr. Sandhya Patel)

a.3. crar+rzuT 3id{rd +rlffi sffi *q ft€rft e-€fr r (z-ete}fuo).lJ|a it qq e-*a d-d' argq q,t q-qfr a-dt o-d-c4-ft ! ltu-d -e.l]e{ fr qe fr qFtde fr e6ffielr fr ow * =* s{F€rc-Tr, g* fr ftraa Aq d aerr ggra*en fr6.rd-Aq sser *en B r fud N +t srf€ro-dr vr qrar t sn€rru' rr{ .'lct aa ffiqfu frelq o1 q-€ft ftqt{or o-{a E, d a srrg d s*6 3r--r€zn ora fr tb-rr EIT

@r<r *& qs q-tr A qq rrfd-d tr6 86 61 dd qff se qr6-ff B ? S€TFWItI:qe 6f-€ qfu va& qei fr

"n-u qre fr e{ddr o} qrq A qrs, qa& eria r<reflq

or d sfr{ qrq fr qRfrerfr fue}q 3rgsru o}fr qa qrtl d @r Er€5 oen e6 4&F6 s€-d c-€fr fr sft qRtrd 3rr uru B ?

(Dr. Anupam sharma)

See the answers of 8.1 and 8.2(Dr. G. Purushothamacharyulu)

The sthulata, and krishta are also caused by the dosha dushya sammurcchhana only. Ifone becomes sthula, he is having a disease that has to be treated. It does not affect the

individual's original prakriti .

(Dr. Suresh Babu)

q;Y€ r1q' a+ro t d-{f,a * q-€fr a-S qeA qrft r a * qrfu * srr} ssrrdA e-fi - qatre B r 3Era{q?r: 6]-S- qfu qerr€Irn * 5*o56 B d 3S t5cb

refrrfu A a-S o.Fi r a+r-gail-g q-€ft gqf{sr_ 6-t} a:rrEr 3zr qq + qfu- +ob g* 6-{ft wg'$ B r At wrq:rd-{ d-d fr} dg{

"-+r s€rrd ?i_t- q-{te 6}trr

E r d 3erE5r *r€rTcr 6-{t fu-€{ e-A o} a5s ??T Elrqr elr EEifi q{ie B d zragrar

"tG+ I frera ags TEr q-{i< ffi * e+aft -qd +} ftrmrtrre 1qE + a& qar}

r

srrp Erdr * qdlm-tn @fu fr srftre sren -IrdI B ril q-€ft fr-erF{'r * saq sSfua aeror +"';q fr d-fr GTaTErr qlfrl-} uT6rdo of qrtafuo uq t zl-ff-qEd BrIfueqfql aEI GiT-iT I

fteft ga-d€r"IBhdr q aerorBfr.f,r q BfudrEa-qr q ll 5-qler' r

F. e. t ra-z)(Dr. Sandhyh Patel)

a.4. q-€fr trr M-r N * *dr e (g. eI. 1ra-z) aelr * srrq@ tl-o gflr1.en a tg. en. +rta-te)t Grtr erSc fr-N of R€Tfr gen zr+riEr a-fr Taft daq A ffifu T€fr silE+ €:.F rcflEr S* rc Trff-S B ? ql@rd=T t es*-uotdal argq + err$foo aerr arafuo ailtr Erfltlrc q€f,a TFA E * ffi aft arfl{err#

Freu, "ga.r, g€, qfu) s&d Er€ft frqtrtr tFt arcr<s wr *ar qrBs ffi qa

iTrqq t'.o Ct € aen frFoer fr ana+rE d a(Dr. Nidhi Garg)

207

see the answers of 8' l and 8'2 (Dr. G. purushothamacharyulu)

The doshic fluctuations due to balya,yuva and vriddha stages of life are physiological in

nature. The vitiated dosha causing vyadhi is pathological this. By proper treatment it is pacified.

prakciti like vata, kapha etc. is formed during conception based on the strength of the dosha/s

prevailing in the sperm and ovum at that particular point of.iime. It is the one's basic prakriti

iconstitutlion) that n.t", changes. If, due to any reason, it is changed it is an arishta lakshana or

iatal sign. Similarly the manodoshas are also provoked because of disturbance in somatic doshas

only. F-or instance if an individual becomes urgty one, it is due to pitta kopa (krodhat pittam is

the dictum). There is an link between these somatic and psychic doshas. If one is disturbed.other

is also affected. But all these fluctuations/disorders are not permanent. Proper treatments can

reset the dostic balance. All these do not have any impact on the basic doshic prakriti; it remains

intact. Further, it is very important to understand the Prakriti (constitution) of an individual

before the person is examined for his vikriti (pathology). It has a great bearing on the progress

and treatment of disease.(Dr. Suresh Babu)

3rt.6rg 3TIR + 3flElrg qs N eruq * fr 5-61,t er&c d +l-$ Aqwr ffi qfu ftelq al r€ft

e.s. urqft-o uq * 6fflt er$c fr Rg-zra' Fg'Eiqq, s-ihq *c qerffa *dr B I erafq qr€frro'qar B, * #€ dq qar B I ril gs 3fielr{ q{sds-€ft d zro-ft Ba

(Dr. Anupam Sharma)

. Even though it is rare to possess sama prakriti it is possible and is described in Charak

Vi. 8/100 and Chakrapani on the above as followssdg"r a-gRdrug zrd €Ir_trd, r 5d.i u-qifrra, q$*arr (4.- fr. azr oo);r+ffi efr st-+q-€ra-"q#e*ag"tg-l' eET{ qro+rt rr

Tfirfeng: a-fi-.drg *er: tt (3{.F. zt sr. r ) 5Q I vE q serftT g-*q a EIrq -- -'ET

*gci-z-qrq, #oft;"* ;iqr,-Tng;a{Tilaq gunq qs €+}, 4 ffiaft iqqr(a-dFqIFr a. ft. ezt oo)

persons of samadiratu prakriti possess all the good qualities of the persons possessing all

the prakriti of the three doshas. The thrqg doshas will be in a state of equilibrium and will not get

afflicted with any diseases of the respective doshas and maintain good health. This is the best of

all the prakritis.fne sama dhatu prakriti person also gets influenced by the factors which cause

disequilibrium of doshas such as sanchay, prakop, vriddhi, kshaya etc. he will have inherent

resisiance to such minor factors which cun b" considered as physiological variations of doshas

and not get affected with disease usually.

It is neJessary here to pay attention to the relationship of sroto vaigunya and manifestation of

disease

+1 14)@qrflr:rtIn view of the above it is clear that both the doshas and dushyas need to be mixed up to cause a

dir.ur.. Doshas exclusively cannot cause any disease. When the doshas after passing through the

stages of chaya, prakop and prasaravasthas settle in srotas, dhatus, systems.or organs they cause

disiase where pie existing abnormality (srotovaigunya) is there. If there is no abnormality or

srotovaigunya in any of tG srotamsi or organs no disease can get manifested and the doshas even

208

after reaching the prasaravastha will restore to prasham avavastha or normalcy. Hence it isnecessary to adopt measures, which keep both doshas and srotas or dhatus in perfectly normalstate to prevent diseases.

Probably the difference between the vatala, pittalt, shleshma la- and sama prakriti isthat the person possessing samadhatu prakriti may be having the closhas, dhatus, srotamsi etc inperfect state of normalcy where as the persons possessing vatala etc are not. That is the reasonthat the sama dhatu prakriti person will usually not get affected by diseases even though he getsinfluenced by ahar, vihars etc and his doshas undergo sanchayavasta etc.See the answer to question No. 8.2 and 8.1.


Sama prakriti category individuals are literally not found, hence out of other types ofprakriti kapha prakriti is described as uttama Prakriti .

(Dr. Suresh Babu)

i5-or{orrfeffi u-qft, q+wdRarrr (sr.€. elr. szes)dg, zrarerrffiai tra@rE -qftnq.fEr€i ETq ? g-a, zraerrffi {+arrdi ?qr,rrrc{frfrsTori aftuq enr& sqq-ffrordr qerr*i gff€rd5"d erd-ftft gfti -rdrlqrGr€q r qRqr Nslaro €ft r *a \d"+E q-€ftg ffirena+rq. a g

"rdETdrfrfriaq r (sr.E. eTT. s/as q{ 3rourcccr)(Dr. Sandhya Patel)

a.6. iilq e@ fu q-€fr aqioare d a-S ffi + q-€fr + Trl"T eH # * 116E)'sq s}d 4] aertrT +{m Eitrq ud Frfrqq *€ A d aff ar} rrru a


It is not mentioned in any of the classics that the single dosha prakritis are not possible or rarebut stated that they are sadatura i.e. always either prone to disease or suffer from diseases of therespective doshas.

The concepts described in the classics have eternal values. Hence no part can beremoved from them. Even though some diseases and syndromes described in Ayurvedic texts arenot found now a day those may appear (show their existence) in future. Hence it is not wise toremove any part of the classics which are the intellectual wealth of our ancient rishis. See theanswer No. 8.1 .


Aq-q q-€fr 7 srFrt 6f ffi B t-err errarar frt+a d'ei fr ft-ffn B' gg-oTfirgr{rl ttr-rcr, ftf,w, zFEbGr, qrdfra-q, qr?fercr'q, fu++-q-q sfu aavqfr gE{q-6rgqeft b 7 fd *A B I qrafuaq, drdEFtn-GI, fuf,ow-q d 6i-aq gcFrt ), grro'r srefgaqr fr B r geft o-re'r d qrafu+q ud ft-a-oraq F€-S zfr€ 3raru a-e ts |

gtft o"rrrr e-cff-{iFin A A-{d 'Ti{E: +frq' ger erq or qeilar Ei4iur u-€fr +fuu gs1 B r a=r-orgz+rrr

^d"dtE eriitw-a, u-qtqrtftq, fud'"T, +EE, qrercr! *Eq, "iq€ +frq, €irrsr?ttr:Afuq ei-dkr (a. ft. ezrs)

scrnffi eFfd sqh S 1 e-6r$' fr * zr-aru-qfr *s ffi Br q-{-€ td qfu@frq fr trrf,* B err Filda fr a-S B, ttrr EF6.n sTfEro sFdd *dr B r Ezitr6-As,fr q-€fr + qfu sft cF-.fl EEflTUT # ffi B r alcrdr{ d {@r?r: EiEi'T Erid?n-ff qFrcr e+ffi.e q-€ft + qfu rrer€rrr: frErA ts r u-qfr q-SeT'r * Flsra qopo * srfBrdF dfr * aqrur Frm* E ao d-d$r dq rrena s+{ d-ag{r *q srq€rra

209

E{{ 6rTrT .Fr FT"iq cF?cTT *ar ts r 3dT6{oT?f: tFE5El€r4-ft-a-qeqa-ord-&a g{{ qcltr{q-€ft 6r fr6rd d zroal 31- q-flfu d"i # aq:g e-€ft b 7 H eFr d"fd fr-df,r E aanfu qFn-d Asrgr{re larr-fDrf, qcFrt d s-€ft @rcrsru fr ase efr trrd-ft E r N + -rz-ftflerrqrgr{rl sr+6 s<FrE 6t q-€fr d a-o-A B, gc{ 6n r q{ esra *ar qrBu

r


Pure dosha (eka doshaj) varieties and sama doshaj prakritis are not common. Mixedprakritis like vata-kapha, kapha-pitla, and pitta-vata are common. Hence from practical point of

(Dr. Suresh Babu)view prakriti are of dvandaj variety only.

a.7. @rd-6IR6 Efu + trsfrsrq q-€fr 4S Frd-ft1 til wrq-€ft + 116'r$ f warfre 6?cTT qIEs srerql afi a

See the answer to question No. 8.6(Dr. G. Purushothamacharyulu)

From practical point of view, it is very difficult to find the ekadoshaj prakriti individualin these days. This does not mean that it should be deleted from the types of prakriti. Whoknows, after some years one may encounter such ekadoshaj prakriti persons.

(Dr. Suresh Babu)

The mistake often committed while judging the prakriti is that the physical orpsychological characteristic will be allotted to any of the three doshik properties and at the end ofthe prakriti examination.the prakriti is decided after calculating the sum. Here no populationstatistics is taken into consideration with reference to particular physical or psychologicalcharacteristic.

In my opinion following should be considered before coming to final conclusion and

evolving a new prakriti proforma.o For each characteristic (whether physical or psychological) population statistical data

should be gathered; mean, SD and DE should be calculated and then it should be decidedthat a particular characteristic falls within mean, or if deviated how much deviation isthere. The deviation decides the other dosha's involvement in that. These all should be

taken into consideration while judging the prakritio Unfortunately certain features have been changed because of modern life style e.g.

weight, complexion, food habits etc. This confliction can be resolved with the help ofcomputer models considering the anthropometric data mentioned in the texts.

o There may be many more such points which may be considered before finalizing themodified prakriti proforma

(Dr. sandhya patel)

B.a. +€ r€R 61 "{@r

ETIrr qdr$ tr$ B-erc-q, fueilq, oqq, emfrraq,qril+rrcT, frrmowrq ETetr eaq-€fr €. €rT. 4/62: q. fr. a/67) I qi€ arroreftoEfre + 6S dr# s1 Eqilrf$odr + grrqrs qq ftaqarena, oroEilattET, oq-qfutma.'tr€trrqY ff Fffiff Etd wr rrqfr d rf{Hr ro ffi-qrFd qy #+ei trrd?

(Dr.Anupam Sharma)

gq ar+ifrvo q€fr 6t

(Dr. Anupam Sharma)

210

8.9. Why are only seven doshaj prakriti mentioned? In case of dvandvaj prakriti only three(i.e. vata-pitta, vata-kaphao pitta-kapha) are mentioned. Does this classification indicate thedominance of first dosha? If it is not so, then why are another three combinations viz pitta-vata, kapha-vatil, kapha- pitta not mentioned? Ref: A.H. Su. 1/10 with Arundatta andHemadri commentaries.

(RAV)

In Sushrut Sharir 4162 and Ch. Vi. Slgg-100 it has been described that prakritis occur by thecombination of two doshas (or dvandvaj), three doshas (samsarga) or in sama form with thequalities of respective two or three doshas in the fifst two types and the best qualities of all thethree doshas in the sama type.

The terms vatapittaj. vatakaphaj etc have not been used in any of the classics; but onlysamsarga and sama prakriti are stated. Only Arunadatta, in his Sarvangasundara commentary onA.H. Su. 1/10, has mentioned these terms while clarifying the samsarga prakritis.' Hence there is no bar in using the terms vatapittaj with predominance of pitta or with

predominance of vata basing on tara tama bhedas of doshas involved in the dvandvaj (samsargaj)prakriti persons. The same will apply in the case of prakritis of kaphavataj and kaphapiuaj also.However, it will not go out of the combinations of two doshas i.e. samsarga.

When two doshas are combined together it is natural that one dosha is predominant thanthe other. In most of the combinations the first stated dosha is regarded as predominant doshaunless otherwise specifically mentioned. But it is customary to consider them as similar andregarded as only one variety

If we are more particular we should consider the tara, tama bhedas of possiblecombinations of samsargas which are mentioned as 49 combinations in Ch. Su.l7l4l-4,4.Howevero in jvara bhedas and in other instances the samsarga doshas are ustrally stated as threecombinations only similar to those stated by Arunadatta (dn A.H. Su. 1/10) i.e. vatapitta,vatakapha, and pitta kapha. Hence the same method is followed in the case of prakritis also.


Prakritis are seven only as per Ayurveda. One need not reduce this figure on the basis ofpractical availability

(Dr. suresh Babu)

qafr qrtrencb-S: q-Eeqlffii, trenfr qraaar$ ara-ftft E?arq r agmq (sr.6.en. 3{. aze+)-"efranq sngorftanq ftgelE -

s;r.x=dqirq-rgqdsfta, n,' u#q-drE r ar Hq-qr har,

frwilr6a-flgq*?rrat sqiM*eng qrerq* erdfrl .rg, Eli:@oraft-a-qoraedq-qwE-cr#Eqldtrd qrd oei B@@q ? sq* r-effidsfu r€ff

o Paraspar yogavahitva (Hemadri) appears to be two variants (involving vata and kapha)for the same phenotypic character; among which vata is dominant.

o In dvandvaj prakriti the first dosha is dominant over the other. it is like writing gene Ddfor the rhesus factor in human blood in a heterozygous person where D is for dominantgene (though d does not indicate the recessive gene, but absence gfthe gene).

. BP, pulse, DLC etc require vast analytical data in relation to dosha involvement innormal and abnormal ranges in all age groups and then which dosha would dominate overthe other has to be decided, if at all such phenomena exist.

211

For prakriti determination certain characteristics are established (aftgr thousand of years

of experiences) and they have found certain characteristics dominating over the others

and laid these rules for prakriti establishment.

Why samadoshaj prakriti is not found is because pumretas (male gamete) and striretas

(female gamete) themselves do not contain sama dosha. There rmy be. sama dosha for

one or u i"* characteristics in both the reta (gametes), but not for all. That is what the law

of probability states. So quite obviously we do not find sama prakriti individuals. Take

the example of bilateral similarity of shape of human body. This is nearly impossible.

Computeiized model having perfect bilateral similarity was the least preferred one while

searching for an attractive mate for the purpose of reproduction.

Nature also does not favor genetic homology (similarity) because if mutation takes place

during interbction of the genes with the environment both the homologous partners of the

concerned gene would be affected and may get mutated. If there is heterogeneity

(dissimilarity) there would be some chance of nonnal functioning of the concerned gene

in case one of the pair gets mutated, Ayurvedic principle explains the same.(Dr. Sandhya Patel)

The mixed dvandaj prakritis are vata-pitta, vata-kapha and pitta-kapha; Jhese may be

interchanged to pitta-vata, kapha-vata and kapha-pitta, if doshas predominates indicated so.

(Dr. Suresh Babu)

g.10. why is nabhas prakriti described as chirajivi? (Ref: Su.Sha. 4/80)(Vd. Vaishali Veer)

Traqrgd-droretq I €. eIT. 1 /2o)Hence the person possessing nibhur (akash) prakriti will have more predominance of sattvik

guna than uil th. p.ironp of other prakritis. Sattva guna is associated with kalyanamsha (Ch. Sha.

|nA). Hence naturally he adopts-sattvik regimens which correlate to sadvritta, sadachara and

achar rasayan. He may be adopting sattvik ahar avoiding rajas and tamas ahar as described in

Bhasavad-Gitacz:qr:faom, ftergl €€n 3{rd|-{r' q+rfrqoBqr' t

t ttsrrd|-Tl g:s-^eibrirr{rurqr: I

qrd-{rrdi ard-€+ {A- q€R"i q ekl I I

gFe'ffiq qrsi*ri a#d ?Irff+I frq-arrr (araeq:tftdr 1'7/s-1o)Sattvik ahar also is opponent to gramy ahar, which is mentioned as etiology of gramya dosha,

and conducive to rasayan chikitsazrd ---- fud r (a. R. t rzrt)

Hence the peison possessing nabhas prakriti, which is predominant of sattva guna will

get the benefits of rasayan ih. for.*ort of which is dirghayu or long span of life(Dr. G. Purushothamacharyulu)

Nabhas (akasha) prakiti is formed with sattvaguna, which is well known for tranquility

(kalyana kara), a person who leads a peaceful life lives longer, and hence he is chirajivi.(Dr. Suresh Babu)

seftfu-d a-{r'ri &}ftr+t tkarg'eer-ragaerA-c' qrf-*oeq erffrcrq- ?Ifu{"r

2t2

(9. .*. szeo)

It is diffrcult to explain why nabhas prakriti is chirajivi because almost negligible description isavailable about prithv-, ap-, tejas-, vayu- and nabhas-prakriti. Several classifications of prakritiare mentioned by Dalhana, but the desriptions are not available.

(Dr. Sandhya Patel)

8.11. Why are two opposite fharacters dirgha svara and kshama svara of vataprakritidescribed in two different Samhitas? (Ref: Haritsamhita 5127 and Cha. Vi.8)

(Vd. Vaishali Veer)

Usually all the Acharyas may not describe the sarr.:'aspect with similar or same words.According to their views they use different terms to denote the same meaning not leaving the

basic point in many circumstances. However, in some instances difference of opinions also existsamong Acharyas.

In the present context of the description of manifestations of vata prakriti individualsthere is no much difference. In Ch. Vi. 8/98 it is stated that due to ruksha guna of vata, person

with vata prakriti possesses tone or voice as following.rnraoerffirr (a.fr. eree)

Here pratata means long drawn, wide extended. So it gives the same meaning as dirgha or longsvara. Kshama svara means low voice. j

In Harit Samhita it is stated that the vata prakriti person possesses only dirgha svara. Hehas not given any other description of svara (voice) except dirgha svara. Whereas Charak has

used many terms to describe voice of vata prakriti person, which include the term pratata and

kshama also. Both these types of voices are possible in the same person i.e. low but long orpersistent' Hence there is no controversy'

(Dr..G. purushothamacharyuru)

era u-qfr EFr c"r€rq qdr+ zrirrq 6rFd riB-dr wi qco riG-dr fr +-aet, ft+e-{E"i firiry Ert gq d fua€ g'r ot* eld or oofa 3{ttrr B, p2n sqdodf -Fr alrtsr qt-€ A ffi fuo-€ d-S Br ftf or srd da-r qr d-@r€ fr wr<r trc{r *dr Br-rerr errdr qrq tnT srd €?T, €'ftrr tr g-d-* f){4, tr*efti}s, d-o. tt{r 6}-dr ts r ar-rs-€ft b @fu fr ff+r{s qTrfl Er* eft d eT-Ftrr B te+r eqrq fr wr6IT qrBu r

, (O". Yeshwant Joshi)

Vata is well known for vishamatzi. Dominant vata causes all vishama kriyas (as it is welli.rro*n for vishamatva). Drigha svara and kshama (hina) svara also t"pt"t"nt ih. t*o extreme

types of voice (svara), which are vishama in nature.(Dr. Suresh Babu)

8.12. What is the meaning of saara and samhata (gunas) that have been described in kaphaprakriti features? Also what is the relation between sandra guna and upachit paripurnasarvagatra? (Ref: Cha. Vi.8/98)

(Vd. Vaishali Veer)

Sara means firm. Samhata means compactness. Sandra means dense. These ur. irr.tiO.Oin the.properties (guna;) of kapha. Due to sandra guna of shleshma the shleshma-prakriti person

possesses upachit-paripurna-sarvagatrata i.e. plumpness and roundness of all the organs of the

body.

213

Sandra guna means dense, concentrated, fasciculate, gross and thick. Hence due to these

properties of Saridra guna plumpness and roundness of the organs occur as the other gunas of the

shleshma are not able to cause plumpness (Dr. G. purushothamacharyuru)

Sara means firmness. compactness of the body. Samhata means stability of the body

Sandra guna (i.e dense) causes plumpiness and roundedness of all organs.(Dr. Suresh Babu)

T{1761q q+rr2iAaftercer$11,, @, r (4. fr. atsa)Saar means saar of all dhatus. Literally samhat means compact, well knit or united (in the context

of body it could mean proper muscle tone).Grossly it could mean a well-built body.

Sandra means ^viscid,

unctuous, oily, thick, solid or compact. If someone is having

generalizedanasarca body looks upachit and paripurna-sarvangaha, but there is accumulation of

water. This type of upachay and paripumataarc not due to saandra gunas.(Dr. SandhYa Patel)

q;q; q-€fr or quf-a o-Et zraq e+rs uti "i6.r + * ere srrs E I u{Ts Qrq 6'r

sref 3.fr31 +{€- a"i *.+ "d--rr

ire+r B r aerr ziaa eT< or sTef qtFFI g;sr g3Tr tb_de-arsZ.s u-E+r E r

=-'j[ -#' "l+

pr-, eEn -ren ga d-rr *dr B r ati s.rFtrd- qftq,f a-A "n?-dr *

sqprd er< EFr "t+

'*--.*r' gfu.t-o-;io Dq tIrTreIT B r erffi d qftwf 3+{qerrSa-rr s€R, irs{r qftq'f erfurra-ar or srd B r


g.13. Kapha is tama-predominapf. Tama is avarak in naturel and tamasik prakriti person

has low intellect. Then why does kapha prakriti purush has gambhir buddhi?(Dr. Bipin Bihar Khuntia)

z+er a-S d-{S srrq, tl (8. en.t tzo)e*a rrs qrgt qMd' rr (q. z* t srr z)

*ffi'ffih oraft-acaq-der+: *ftrdr sed,rr (rew g.en.

+rao)Basing on the above it can be concluded that jala mahabhuta is composed of sattva guna

and tamoguna.-shleshma is nothing but jala. Hence shleshma has the origin of ryttya ""9l:ryqgunas, bui not tamo-predominant. In Charak Samhita gnan, buddhi, utsaha (Su.13/15) and dhruti

[Su. rglS:) are incluied in the normal functions of shleshma also. Hence there is no controversy

in shleshrna prakriti persori possessing gambhira buddhi.(Dr' G' Purushothamacharyulu)

Kapha functions are generally constructive in nature like sthairya (stead fast mind) etc.

Hence (inespective of tamo g*u) it imparts gambhir buddhi. Tamo guna becomes dosha only in

aggravated stage. (Dr. Suresh Babu)

lI

l

1

ll

I

1

214

8:14. Sattvao raja and tama are three manas gunas. Interpretation of mahas prakriti isquite essential. It is also useful for restoration of heqlth. Can we formulate some specifictests or parameters to decide manas prakriti?


Charak has stated that the sattva (manas) is of three types, i.e. sattvik, rajas and tamas.Each of the three types has innumerable varieties (bhedas) according to tara, tama, samyoga,

sharir, yoni (origin) etc. Manas follows sharir and vice versa.The characteristic features of seven varibties of sattvik kayas (brahma, rishi, indra,

yatrra, varuna, kuber and gandhawa), six varieties of rajas kayas (asura, pishacha, sarpa, preta,

ashakuni) and three varieties of tamas (pashu, matsya, vanaspatya) have been described in the

classics with a view to facilitating the planning of the therapeutic measures to be adopted forthese persons according to their requirements. These features of sixteen kayas are described withan intention of easy understanding for the people on the analogy like gods, demons and otherwell known models of that time, the characteristic features of whom are commonly found inhuman beings possessing the relevant kaya sattvas (Ch. Sha. 4/36-40)

Charak has further stated that he has illustrated only a few examples among the

innurnerable varieties. (Ch. Sha. 4/36-40)These mental faculties or features of sattva kayas can be understood now a day by

giving examples known person of the present time for better understanding to facilitate the

implementation of treatment.These can be understood as personality disorders and temperaments which are

physiological variations and require no treatment. In their severe form these can be treated on the

line of treatment of unmada.(Dr. G. Purushothamacharyulu)

Mamsa prakriti :

Ayurveda explains the characteristics of the mental status of different people under the broad

categories, known as'mahaprakrti' these are

l. Satvik prakriti2. Rajasik prakriti and

3. Tamasik prakritiOn the basis of the specific features one's prakriti should be categorized.

(Dr. Suresh Babu)

B. 1 s. sn-gde d (e{.6;. Tt t tt o) zFtFGT g-€fr +1 3crrar, ftrtrq 61 qeq.fr a"ITttrd,"r 61 *d EFtr urqr B r qs€ dTareT

fumqerra srfuo o'r qelTar o'ar arqr B I

g€fr fr owqenar ?fliiler q-€h +] *4,gq fCratn trt trrtur er B a


Shleshma prakriti is regarded as the best due to its origin basing on trigunas, pancha

mahabhuta properties of the shleshma, which is'responsible for the characteristic features ofprakriti and normal functions. Dhatus which are the sites of kapha and ashray-ashrayibhava ofdhatus contribute more good qualities to sama prakriti due to their less proneness to less number

of nanatmaj diseases etc.?r;t s{d qgd-flrdr€t t*o-g6il{rg' tlee*+gafr s{Fa: tt (9. eIT. 1 /2o)s+tar trE er5t riiiffia: rr (q. eI. r ttr z)

"H qa *qar r r (a-FqrFr q. Td{ t tr r z)

215

Basing on the above it can be concluded that shleshma is nothing but udak or apyamahabhuta in the body. The origin of apya mahabhua is sattva and tamo guna predominance.Sattva guna is best because of its kalyanamsha and without any dosha. Rajo guna possesses

roshamsha while tamas guna possesses mohamsha. Among them shleshma is having at least oneof its components as sattva'guna and without rajo guna; evqn by its panchabhautic composition italso belong to jala. The other two doshas possess rajo guna. Vata is exclusively rajo gunapredominant that is why it is regarded as the worst among the prakritis. Pitta also possesses rajoguna as one of its components, which leads to duhkha and amaya (disease). Hence it can be

regarded as intermediary or madhayam.Even though Charak has opined that shleshma is apya bhuta predominant Vruddha

Vagbhat has stated it as predominant of prithivi-ambu-bhutas (A.S. Su. 2013)

The human body is also regarded as parthiva. According to Charak (Sha. 7/16) the parts

of the body, which are parthiva and apya are sturdier and include the major portion of the body2) Basing on the properties of the doshas, due to which the characteristics of prakriti are

developed-

"Awr fr ftaou""ry***@ effiqaro'rr (q. ft.arso)

frn-€wi ffc-i <d fue-a-ei zngqi q 1 1 (4. ft. a rt a.t)drd-€ o€rdgqdqgeftqeffiel-€' tt (q. ft. ert oe)

3) Basing on the functions of the doshas and ashray-ashrayi bavava of doshas and dhatus:

When the properties of these three doshas are compared kapha possesses more conduciveproperties to the maximum numbery of dhatus.. Except-rakta all the dhatus are the sites ofshleshma. !

In normal state shleshma is synonym of bala, ojas and gives sthiratva to the body.Hence it is regarded as the best prakriti.

a-srs€ftdft€l-A arg, -fla<i g A6Tfr-*: "dqreli*g e[gg: srrsrqrsrffier: r r

(sr.6. z1r z)ffe.q' ft€rz-i q aTltzi gsdr 6Iar+I r

erarqft-{dai q oo-+-dfuorsqrr (a. q,re)qrqa-€ eEi "Aqr tqfr aa sqtrer*ftqE+' eqa: ori er a qnafrrqftcq*tt F.q. 17/117)

4) By contributing more good qualities to sama prakriti: Sama prakriti persons are stated topossess all the good qualities of the all the three prakritis. It can be observed that the most of the

good qualities pertain to shleshma praktiti. Shleshma prakriti person possesses very negligiblebad qualities. Among the three prakritis shleshma prakriti possesses more good qualities.

5) By less number of nanatmaj vyadhis: Shleshma nanatmaj vyadhis are only 20, which is veryless in number when compared to pitta (which are 40 in number) and vata (which are 80 innumber). It reflects the resistance to diseases of kapha.

But in spite of the above the importanee of the other doshas cannot be underestimated.Every dosha is having its own.role to play in maintaining of health. The equilibrium of all the

three doshas is required to maintain health and other vital activities, happiness and longevity.See the answers of 8.10, and 8.13


Trd?i grrT€tq I

Because of pittadosha and it is not prone to psychic (mental) ailments, hence is labeled as

superior while tamsa prakriti is more prone to pshygenic diseases, hence it is stated as hina(inferior) one'

(Dr. Suresh Babu)

2t6

8.16. Please exqlain the clinical importance manas prakriti parikshana.(Dr. Mukesh Shukla)

See the ans. 8.14(Dr. G. Purushothamacharyulu)

ffi d aFrer q-€ft tnr fuqr* Efu-ttr-o + frs 3nrid 3trEeq6 6}dr B r

err$Fo +S + eftIilor arraftrm. *q ?Ta, ?q, a-a * arsr drdfr{o q-€ft s+ft B r

?IF eilFora + u*rr + Trq-q d araftro Aq scb-e stcru€rr d ddr B, s{ft t3rgr{r* ar+f d araEro u-€ft fr€rfFd ffi B r d aFr+r u-€ft crrc'Trr * qa d+n-{ €€ d-6 srffi se-ff } r

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g{.{ gurfi-S s€fr + ftru fr gga * etrq erq cFr q-*rr fu-qr ts | €{rfuo.,?rcr{r sfu drffu+ * st+* fr H-+g"T qfi#rd B + fr s-€fr b aeror €-d-fl+ fr E}€e{rqfu a-& *6ft qrfr*

r

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o-our q$erur o-cA "rryq

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gq*m e++ft qrd fr1 €qlq fr T€r-F? E@ ffi €ft areftro .u-qfr +-rara dar srcid srrdeqo altn B r


According to Ayurveda manas, in combination with the atma, stimulates and regulatesthe various functions of the body, in other words whatever one is physically doing is in fact theoutward symptom of inner manas or mind. The state of manas depends on the intensity of themanogunas viz sattva, rajo and tamas. Hence, manasa prakriti pariksha is also important inaddition to deha prakriti for the proper planning of treatment, diet, life-style measures etc.

(Dr. Suresh Babu)

8.17. Rajas and tamas are said to be manasika doshas. How do we analyze these when theyare involved in the manas vyadhis?

(Dr. M.V. Aiholli)

See the ans' 8'14

217 (Dr. G. purushothamacharyulu)

a.r a. 3rrgffi-dFil q-€fr 6r srrgfto derrgsre Rq-d srBferd Br(Dr. Rakesh Thamman)

It is very difficult to understand and correlate vata, pitta and shleshma doshas and their prakritis.

Many Ayurvedic workers are attempting to understand, measure, correlate and assess their levels

in the body by adopting modern laboratory techniques for many decades. But the results are still'inconclusive.

According to the hypothesis proposed by Udupa, K.N. and Singh, R.H. (1975) the three

principle neurohumours viz acetylcholine, catacholamines and histamine may be used as

appropriate indicators to measure the activity of vata, pitta and kapha doshas respectively. The

idea of comparing these three neurohormones with the respective doshic activity resembles a

very older study reported by Japanese workers (Epingerl917 and Hess,1931) who suggested that

the human personalities may be broadly classified into two groups namely sympathetic and

parasympathetic (Agrawal V.D. and Singh R.H.) (Singh R.H. 2003, The holistic principles ofAyurvedic medicine')

(Dr. G. purushothamacharyuru)

srrgffim q-€fr Ebr ftr+a-d Aqrgr{rt fu-{rr rir-TT B r sngFro erra ^*Aq-o-fl-dr kd-€d *a-ar Br ga ffi *-*q u+r+iq-cq zenfra cF?ETt eIT srrgdfi-+q-€ft or sngFr# a-drgr{rt ftri-a-d EF{eIr zrden srer@ B t-@rslere, -drqflra, *+n-oAnra, ffi snR sngEro arq-<o-S * arcr aft q-€ftftBeqq .F?.IT eraorq a-& B r


The classification of prakriti not only explains a number of things like susceptibility to

disease, but also underlines the principles that individualize modes of maintenance of health, and

choice of treatment and prognosis of a particular disease. Unfortunately it is not quantifiable

system that can help us predict which prakriti that an individual is bom with. Several

unsuccessful attempts have been made to objectivise this exercise.

The wise Ayurvedic physicians develop their own method of doing this prakriti pariksha

and it is more or less a skill that can be gained over the years, it cannot be read from a book and

practiced.t;"' (Dr. Suresh Babu)'

8.19. Prakriti is determined by the condition of doshas at the time of fertilization.Aqrgsrrfudr S ssi +6 r€fr sqtl (q- lg, tr+o)

Can the modern parameters like BP, Hb, temperature, DLC etc can be utilized to assess

Prakriti? (Dr. Naresh kumar Jain)

No such reports confirming them have been published so for. It should be borne in mind that BP,

Hb, temperature etc are not comtrarable to pralaiti. Prakriti is unchangeable and stable from the

time of birth till death but the BP etc alter in heplth and disease.(Dr. G. PurushothamacharYulu)

If the features described for the assessment of prakriti are analyzed almost all are

permanent features (physical, psychological and behaviroal), which are genetically determined

tut get influenced by environment. BP and pulse flucutate by many factors such as fbod,

2t8

beverages, time of day or night, sleep etc.and do not remain steady even for 24 hours. So itappears difficult to include them in consideration while assessing prakriti.

Newer parameters can be tiied. However, there is difficulty in this also, since prakritiassessment mentioned in the ancient texts is based on thousands of years of experience while toinclude newer parameters we have at the maxium less than 3-4 centuries experience and so farnot much thought is given in this regards. For example we even do not know how much range ofBP or pulse should be considered as vataj, pittaj or kaphaj parameter. Same is true for any newerparameter that can be considered for this purpose.

(Dr. Sandhya Patel)

8.20. What is the role of nadi parikshan in prakriti parikshana? Brihattryi has notmentioned nadi in prakriti parikshan

(Dr. Girdhar Thakre)

Nadi pariksha is one of the ashtasthan parikshas to assess the status of the patient indisease and health. It is incorporated in the works like .Vaidyachitamani, Yogaratnakara,Basavarajeeya etc. Many exclusive text books on nadi pariksha have also come up subsequently.After classical works the subsequent authors have not paid much attention to the dashavidhapariksha like prakriti. Nadi pariksha is useful to know the predominance of doshas but not toassess the prakriti.

(Dr. G. purushothamacharyulu)

e-€fr q-S€ror ml qsfa p-c* Trar{r eff* q$err EE{ ftq-q + ott fr q-6d-S d+l-S fr zr<af 3adr6€r a-S B, d fu ar$ q$en uFr ar.;r ssr rFrET fr-a-& fit+rrg€16-{ fr' qeraa, ar$ or q"Fd srffisr e-u.rr qfferr * starafu 3rrErr B I

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g€-trT eqMzsr oz* zrarq 3ra-o' frrgrd] + Ffib 3{c''o'-3{Erri c{d edr- B r

qra d dF ErT frqa, fud fr d-E qr ga, uzi ow fr ai6 drfr arS q,t 6tft ts, te+rtr61-q qa t r q{€ qa sBd qd-d a-e *dr E r dfu qR FE{ €fft-eft a-&ar, +*S fr q6 +g eft zr-tnar B r ud gtft q-6T{ E{d aft c-*;r

--rr*e efft d a-&an, *' N

fr d-S ffi + aft aa eTEFcrr B r ezrftru qef g{1o.r zreaier ig@ Tts d a aas-6?ara * zrrrgrar qrGs r zrd iilrfta q-E qtfi-a-E qc'rdr B r azi # q{6-{ qaa-ar B r

?ren F€T d qria *tr€rs +ff B I e-& qra ar$ qfrer.'r fr q-Ssq E r

ar$ q$er.'r o-ce erffq Erur EFr 6r?r qdla + e-dritr{ *dr B I g€r ftprfr frsige qr t ff*, aftFisr s*er qs ftq sighsfr eirgr drS qseror fu-qr wrn B r

at-S rr$erur fr arS fr A qtFrg # gsqa trrai B r rrcF *ffia qe*era u?iqer-{r qd6-d qdera qrd sr€rFq fr q{ffi *e t rFRvr atffia qc.tera a-e6-dqa*era uft srlen srf-er6 ka-ar B r 3*s g{ft -Fr{ur r{i<d 6aft qafr, 6eft WrSsfu oaft ffi sigff qE qfta a}dr E r fua qrul@ fr aiqr urfr *e + 6i""retffia trdera d sr*err o-&6-d qdera srlSo A* E I rFEb sr€nq # ffi*e + tnrgsT *We-cr q"dera trd E-*6-d qder;r errnqr dA E r qsfr F{T rr-Frgor ftrt+a d"n fr a-s E r fu-c aft qa uo ereia sq-gffi i.ffi frBeqer or araf

219

B r d}qa]ft ftGTeqq erur u-qfr a$ewr fr zl-arsar F]-a-tr } r frn-q q-6 !"b-fl5r r{r€rd

a-s B r g€ trrrr o1 frfiaq -e.q * eqra fr TSTGTT qrBs t


a.21 - q-€fr d srgz+ru A 3TFa +d41ft4, ftrtrq fr ffsunF-d -r"IT

ssrz+-zs)t qfr + u-€ft gscr frfrfua1r d d rrr& Ee

Nadi pariksha also reveals the doshic dominance, hence it can be helpful'(Dr. Suresh Babu)

q=Frg ffi B qerl qr?rrrT fr lMa, ow-q fr.rffAq d a-qrF-q (a. fr. 6/12' g. q*qr€ft-6 gc€er fr B ti E€ trr€ft :}TTaTtF?

(Dr. Nidhi Garg)

According to Charak (C. Vi. 4ll2) only sama dosha state is regarded as prakriti; the

other prakritis (boih single doshaj and samsargaj) not at all are considered as prakritis due to the

fact that they need soire regirnens or therapeutic measures such as vatavaiaya, pittavajaya,

shleshmavaj aya etc for maintenance of the health. Hence they are termed as vatala, pittala, and

shleshmala. Also see the answer No. 8.1'Similar to the above description, four types of the agnis are the result of the afflictions

with the doshas of the respective ptukritir. The samagni is the only normal or physiological' The

other three i.e. vishamagni, tikshnagni and mandagni are associated with abnormal clinical

features and require theralpeutic *"ur.rr.s. Otherwise they may lead to disorders of the respective

diseases or the ielevant doshas similar in the case of vat ala, piltala, shleshmala etc.

Hence these abnormalities of agnis 4re physiological variations according to one schoof

of thought who consider vatala etc. undir prakritis. Chara\ has considered them as pathological

as desciibed in the preceding paragraph (C. Vi' 6110-12 & Su. 5u.35124-26)'(Dr. G. Purushothamacharyulu)

qefr t srgz+rrTrd-dq fr zr-arF-a tnrfrrs-flrF-d, *evnFa aenfrqffrera, Fcrggrerq qrfr sTF.r ftr€fr 3€"t3TrEeq"F dar ts r


A good, experienced Ayurvedic doctor never indulges in treating such cases, indtead he

offers some dietic and life style instructions only. For instance if a person is found to lavgtikshnagi because of his pitta dominant constituiion, he should be advised to consume food

frequenily instead of 2 or 3 meals a day.(Dr. Suresh Babu)

8.22. What is the meaning of bala described in prakriti? Does it mean vyadhikshamatva or

sahaj bala? (Ref: cha'vi' 8/98-100) (vd. Anuya Bhagirath Kurkarni)

In Charak vi. gigg-100 it has been mentioned that the vata prakriti person possesses

alpabala,pitta prakriti person possesses madhyam bala, and shleshma prakriti person possesses

udhik bulu.

rrrd't fr ftrq-arF--a, ftrf,q fr fiqgnF-a' EFEEGT 6 3ia1ftat ae-n

d-l q-6 qr€ftro erd-€€n B t gtr-s. 6-t€ zi?-s- il& B I q{-€-d=fi- g

=ii-g€rrS +od e-€ft qs snenFa B' te+r a-S B r

""-g.u Eftfrels 3{TEI-Tar or qerr*o-q rIT.loI a os} t orcq

5 -*-n a, Ufi ftr€fr sras€n3fr fr s{F-a trfuisn o-{4r

220

It has been mentioned that these three types of persons possess less, moderate and good

span of life; and the proneness of getting afflicted by diseases increases in the same order. Itriflects in manifestation of nanatmaj diseases; vata, pitta and kapha having 80, 40 and 20

respectively.@r (a.8. zn+t)

He has further stated that bala is the factor that destroys doshas or disease-causing factors (C.

Chi. 3/161). Hence bala is synonym of vydhikshama samarthya. It is of 3 types.BE€i qdftfr, z{6d, crrc'rri, gFF-€?i q r qaM: qr€-aq I

Hence the bala mentioned in the context of prakriti by Charak is nothing but sahaj bala, which is

a variety of vyadhihikshamata.(Dr. G. Purushothamacharyulu)

?1-F efrFr.r rffirr + zftrrer * ffiel-ft ffi ts =q t 3rgoq *€-ft cFI

frefsq-*m B r q-€fr or q"fra ozi rs-ryq fuc{ qa a;r frr}+a fu-trr arqr B r crd

zrd.'Tcrc,r a E, qa qqw B r

crc'r uri qrftrerqa qr-g{-{ratrd E r fu-€ deil fr T{r€flq g€l-.F-r q+d afr B r

@fEr€rd€- fr frf-ela erffi EET q"Fd 6-{A eftR-er a-{EF a d clzla sqgd fu?Tr B I

B-erb 3Tgr{F{ GIC.I u€r qrfErfiaa or zi<iq zqe *ar B r

4{-6TgT{l-{ -srft-+qgrB, erfrqenF srftfusaiz+eilFranEF, gffi, srr{r@rar+qfrrdrB,srqrdrsrFr, 3r6qE{drB qr e{oFn qrfEl 3TeFrI erffii r

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rFz'B-drA qftn-d # aft erffis'r &o ara i q # t tFrgq eft g-+d-dr srr& B r

*ar srrE m-rg"il * aft er$s fr gfd-rrr srrft E r uzi ga s+aft sr+zerr1fr fr erSe effqrFT qft-6-rs erftn o-a A qFe B r slE erSt qrfEr 3{€rfl d qrar B r

s.q*tr qufra + 3ilerr{ qs ffi er8-s fr crc't o-a dan, 3EGFT qrfcrera.el 3ft

rn-irT *un r trii €-gr* ffid fu{rfi-r 6rc't sfEr6, srI.FI qrtrrerffd fr 3Tfir6 *;rn r

ien srEara ZF";TT 3-{d drun r

*€6 Bffift t erryq qrw d*orar 116'or qcT, erEi aft qrtrrertrd Crflf'I 6-*} d6-'u"ftw $' q-5 zqs B I


Bala is interpreted in two aspects:

1. Karma sadhana shakti and

2. Vyadhi kshamatva shakfi.Both these should be considered in the context of prakriti .

(Dr. Suresh Babu)

3{T-rffI zrd o'rd*er, t --- e-d9-drrtrtre}sq6u[}*' lt--:- ;euirqfreffi* t6=ffii Aq-qEi q T{rfl+d q€qa r @. fr. a/s4 qzqoqrfr)This reference appears in the context of examination of the patient and therapeutic measures that

are to be adopted. Dehabal means the strength of the patient at a particular point of time.

Doshabal means the morbidity of the dosha at a particular point of time. So obviously the bala

described here is in the meaning of vyadhi kshamatva(Dr. Sandhya Patel)

221

8.23. Can we correlate the concept of prakriti with the theo\ of genome?(Prof. KalPana D. Sathe)

Such type of studies has not yet been published correlating the concept with the theory

of genome.It is the need of the hour for the young scientists of Ayurveda to take up such studies to

correlate chromosomes, DNA, blood group, finger print etc. with prakriti utilising the latest

scientific tools and methodology.(Dr. G. Purushothamacharyulu)

- srrqffitr aE|q-€ft a-r fuqrs sngFfoerra afEkr uffEi"T effi * z#sd-S ssen" B r ffia -?M b 3rgr{1-g-Trdr, fuff + gq5-eiFra fr .Jil cfi-4 ffi-b g'rqx AA B, E-S fr-qfraffi-d *+ Br srrg+< -aagrz-durrqft^orfuefiq -iFa"+

gep eilFra g 3rrerr{ q{ a d+-E, go eilFra + z*rr S zrryer fuE+d* * qre-tr-t}dr B =;trb' 3fiqrT qs fu-qr drdr B I ar.rr €ti fudr d g-€ft Asgr-Fr o)-€ €-rqer a& zaar B r


Prakriti and its correlation with genomeTo a maximum extent we can say so. Genome is entire hereditary information possessed

by an organism. It interacts with the environment and final phenotype will be produced. Though

the entire human genome is sequenced its interaction with the environment and ultimate result

are not known.g@rqoaffbffiaMleprgdqrqdE r - _q' eq -re-Nser+ls+o qqfr' s+q*Rarrr (sr.€. eIT. 3/83)

qrerftCre-druA A sr1-dEelqr: qteqtfue+qrun: erGn€rtidqffierrq@ *d al-qftit erArerrler: g -srar- -aer{cotrneelrerqrEren."nqlr aft @ aaftelqwri q uerr+<iri_+rqri gow*+rd*at

ffi-srrffi, c'*g +sftd N-qrarfr', +a YQft:

"Tkr€n-T{wq"ErsT r ( sr.6. QIT. 3/a 3 qu 3r5urd-r)

d+q erqezi te zffi l (q. T&

2a/7 w a6qft)wi srdrR!-€d-q: Trkr, s-€TRu-qo*sft z+*o r aen E*Eee-d ga.qrsri

ertrlE_{i?+qffierrq

(sr'€' il"#ii:i.ffiJHffLh dosha/s is dominant at the time of conception. rn this not

only genetic material inherited from both the parents alone are the determining factors, but the

maternal ahar (and aushadha also, if she is taking) and vihar, uterus and ritu are also contributing

factors. The simple implication of this is that hereditary material interacts with the maternal

internal and external environment before conception and at the time of conception when prakriti

is established. Mitochondria (energy storehouse) have their own circular DNA and they are

exclusively matemally inherited because spenn contributes almost no cytoplasm when the ovum

is fertilized. Matemal gene products present in cytoplasm at the time of conception are

responsible for their influence in the initial development of the zygote. Also the chromosomes

which remain in suspended meiosis I at mid prophase stage) in maternal gametes can be

influenced by maternal ahar, vihar and aushadha. Take the example of Down syndrome which

has direct correlation with maternal age or children born with genetic mutations several years

lateral to ladies who were exposed to nuclear radiation during bombings over Hiroshima and

Nagasaki.We still do not know the molecular basis of dosha. However, what is known is that the

certain prakriti interacts with oertain environment (both internal and external by way of food,

drugs and behaviour) in a positive way (health-wise) and with certain environment in a negativewav' I understand the concept of prairiii .3r

u studf of popuruti"; il;;;ii ,".-, of positiveoutput by way of preventi't'. upp.ou"h rather than statisii*t outu. irr" a""r-ented matters aiepractical experiences spanning ihousands of years, wrril" trre field of genetics is onlf decades old.what is required is complemenlmy upproa.L to understana qo ciffio.tt*t with the help ofpresent-day knowledge of genetics and advanced scientific tools, and iis wide-spr"ad applicationfor the health of general p.rlh".

(Dr. Sandhya patel)

223

CHAPTER.9SHAT KRIYAKALA

9.1.. Ushna guna is opposite to vayu so it pacifies vata. Then why does ushna guna along

with ruksha guna cause vata sanchaya? (A'H'su') (Dr. Bipin Bihar Khuntia)

qk6 Ben aqq-a1lqa}}a r adwr{.ffidr oen-cS qr*, zia-q-arcrrcqfr efta-guffil';drt"g,FraJ"i;qft-dr: ftaoerr<q: lreraftrT | (sr.zi. q_ 2 o t't z)

----o*or g6-d* eraqi q-.u.r* r; 'a-q+lqdta r d a-e-+1ft qeq-ffrurdTerq) | aqiqr-arp-ai e1-sfr gk6T""rged, aanqftq-aeqr$ dq1r Ed- g&caEenftel$'r -F'r{U[

#erar.rqta-oi*r' +iqtft i oo 6€trdst: qerareqrqBffer' th tncl-gsrr: 3frd gqTft-*}- g-ftTT *efo-"d €dftd I 3IsT€r fu2;-gara dq{ r a Eq- oerrE-q: swffaira

emtffi-*A q zrft ziEerarcr$, o}.i €dkr (3{."i.Td* 20/12 qs 5€ alT)This"reference indicates that vata vriddhi is of two types viz chaya and prakop. Vata vriddhi willtake place if ruksha and other qualities of vata are associated with ushna guna, but it is in the

forin'of sanchay because the remaining five qualities of vata are opposite to ushna. Ushna does

not allow its prakop (Indu tika). The example of ushna indirectly indicates that if the remaining

five qualities^(ruksha, laghu, khar, sukshma and chala) are opposed by snigdha, guru' mridu,

sthul and achala qualities there will not be vata chaya; in other word only one quality (ushna as

raised in this quesiion; opposes the remaining qualities there is vata vriddhi but it is in the form

of chaya. The iame (;hai;) can happen if less number of gunas opposes vata; even the strength

ofgunas also should be considered.(Dr. Sandhya Patel)

g.2.lt one dosha moves to the place of other dosha during prasar avastha, the treatment

should be according to the sthanik dosha (Sushrut). If kapha moves to the place of vayu the

treatment is started to suppress vayu. Kapha should be aggravated being opposite to vayu'

but instead kapha is diminished or pacified. Why is it so?(Dr. Bipin Bihar Khuntia)

*q sTq-6ft g1-s1-flcp€n fr srqar T€rrEf EtsS-{ u-O glrt ?€nzr- fr 6ra B, d ttrft3rd.€€n fr q"t

"*tl=T fr ze;ffi c+ 3I=q. Aq zft ftfri:'e+ 6?l-ff anfriu, tTfi gET

uFr .1qer €r. g1. ; i zs r )- t r =r+ a-drgr{rr qq' 6F 3TEI.TT {€rra uts-tn-e arg +;;-; J#r S-- "*

qraira-a +1 ftrftnei go fr o"-s ffi B 1 qsa6-df 61 6-6Eil

> fu qrq fu fad*,:* t ftri€ft S # orfl+ EotF zrr eETTET Ae t q<& ow|.$ fi-d-'1jryfri A t.n 3r=reqr fr gga -nr cI.r6T fttdar qrg dry treft sreior

srrdr uiaffffq B r

"t*- 11; gE+ trrrEr EFr sTFr6 ft-drt .F?;TT A d sreitRiu-d ffi ftrf,rfi-q 1 e

i srqE"fr frd gs zf,r zrr sl€Er€rar ?F&rr qrBu r

a-*rau-+erra-*i*g d-ffiE- g Lo-offfie+t T#E e-MHaflftE ll28 ll;rord era€d qenBzi uftqe ar r- ' ' -=e-.nr'stf}- Tq€6-{"r €E A-.Fr fr s{rqr tsr t 6-64 E -?r5r erg; -"rfrE T+ ;"f+ ti"e €*R I --"tR4i**: fuas Eerr+ qT I E"i

naqffi araz1t d;r g d' ftft-e+r dl?nrd r a-*rag€rrd-{iTafusrE r

*=*r"**"i frfu*r - Tqea r ciz.rr+"rarai Bfreqa r zenhd sr+€qr srlTrdfdEti

3{E-trd=i qr -ffi d-&qr frfu-e+rr :hffiarqerffi}ra' z<rrff

"*e."A I er-r -. e.fi=e; Ten6=afD{ato6f, I ?rdr T{r+-

224

€"tr I q€r g gS' zenHa rrfici ?rqr qerai eenE=i qfd€eer qlar<ratqierry*at qdrar.rra*,erqr qr Eftrr (sr.zi. ?t.?r/3r A-s-r)

sroigm *q s*E zenHo +q + 6IFrr6Ic'r or frF"qq 6-{e t qre fr ftfu-en*qft 6-{ff ilEtl g{t-6r ftB"sq fu*qr qrar B rqR zenHo e*-c sroigen *q erarra gd-{d A * E ggo * qE-a t srgz{rl?F d enHo s*c -qr< ^fr _sTuig6 E t- er+r;T fu-qr rarar-* I qroare lM €gffiTrgr{rt q{T€Trd.tltr N fu' frfu-e+r o-s* zrryer B-E{-d Afr€zr 3{Tirr B r zenFtn Nfu_sr*_en 3flTigffi *q qaena A a srnigo +q d ftfu-e+r ff gE #'6-{ff daftrFtr+ ftrq-$d sriargo +q eerr#q +q tft sr+€n etrrc,frErcr A .t qenftq Aq EffEfu-e+r q-F& 6-t-ft qrEs

r

€6 3-6rd{ur grtr s{renl s+flero zqseo-zor d zr-oar E r sqrtr!-or qrfu d "{qrkE-d* efitrcr 3rt3ngpl-orrr EFEF qrg * ars frE-+-c q"rqrerq d arerr qrar B r M3ftrs€n d ow d sr+en erg e-a-ara *+ + E5rsq e-ei qmrerqftera N +' ftil+qr-aftr$ff srEfq t-+f,d frffi.q{r 6-{ff &ft B r Fc{H E *dqrd Err zenfrqftrorcffta N gqqrs fu-$ qr& E r 'qrqrer+g r{H frfueft ardM' er6 qqa qftrdgE B r q{€r :r{rasur airrcFeETrr tnl d er-6-A E r e-ei 3{Tdrererdra o.F qrurrd fr frsrrdl E r oei tFT zenko *q qrqqrg B r q-6Y cFF fu ffu-ts+r 6"c} +t sfi€nq-ge-d-qr r+6qr4 frfu-tq+r se-gffi ffi B I

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Etelqd' EF-gETT A, + eenHen s*{ srraigo N + 6rc'TrGtc'T-r qr fu-e{ Aq Effqfu-.* q-s& o-c* qrtrs era srdc,ifud sscn-B r


9.3. What is difference between chaya and vridhi?(Dr. Suvarna P.Nidagundi)

aer pti gk fr q-g?T elsr 3rd{ B I qer # eft gk A?ft B r ifu-q e-s gks-trb {r€q e1rra a-+ fr 2ffft-d

"-{e B I g€T srreerr e1 "iqq

qq er6+ B r uti €ke-d 6-S fr d zr+-ft B, s{qe €rq d qr 3rc'rar eerr4 fr afr r Eerfru 'TS gk:rqen#' te{r @-6r Ererr B r


Er* gfr zqerr*rr qe$ gRgE I

ffitrg+€r q @rr (sr.ei. e1 zortz)serroqr# zerrt Aq-{s

@ a qeraTerq:rll "iqer: I ffigg rrlq'

{€rrdrd"ardaq I st=r a 6}} {ivi+rr*rdiH-.req: | lrer4sg Aq-{q an€rr+Eerz*E e{rRi fuorTrtr+arEeq r

qs F€ A-d-r)Chaya is in situ vriddhi of the particular dosha while kopa is spread of dosha from its originalplace to other place.

(Dr.Sandhya Patel)

9.4. On khavaigunya (Su.Su.24ll0) Dalhana has clarified it as sroto vaigunya. How do weunderstand khavaigunya? Please substantiate.

(Dr. M.V. Aiholli)

err . gfri'dq-tE *q-rq Ersqrard

qefd a.rrsrqsurdi(sr.ei. T& 20/12

225

s +ry-q qra Sd+guq fr B r

€ftrarai A Nqi er8t qfterr*arq t

qq zfur' €?-guqrq tqrfEr: a-+Erorr{r} | I

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Cr;ryf'r .}ar r 3{gqi-dr S rrs + Aq-+idl A-6{ qrfEr enr Frafor *dI B t sr@ eldd .F-dr -rs Atr;r sEI BRre ?€rrd qs ddr E, c-6i sflb "irr + frs 3rgqdftern ffi B I qF ErF srgara ! 1 rref ff*g'q *dI E, TdY ffi aft qznrs *garcr:, {urit: azi +t'a, qfrdd ilS *dI B r Eefi-o-rstr ffiatrrfi * qdo-r .t-S€Fr srer@ B r *q-etar # a qeanq fr szrEerra +f n-gr61 zqe *ft B r

3-4TE5{orir: "1-flfl4r

a, * crirrcF eqrz+ ffi €a-s drfu d a-otrr or rrseror o-E} zraq€.a-q gF-grc{ gur qrar E r arar-fuar t -ga fr g*+ scrr{ EFr qlf}r # qs fr;-q fr qr"r*a - *dq tnr D-{"* rr{nr{rarir 3lrelT *rrr qc+ u-or+ * 3rgald fu1ria-rar B r q-s€ 5l.€+ iaq€-d irar qr fudr fr * ffi o1 a-aoeqrc{ drn * =.t+b3rtrer fr a-a-*ar cnrcil*r{ * *rn qr afr gtr-dl q$er.'r 6Te + fru srafq dr";GF

fr qr"rqa ddq or *guq B qr afr, gEr ftea-q + ftT+ 6t€ aft e+er"l gcrcn-cr. afr6 r

trfu"q sr?rfu Aq-rirr 6} t fuu s-rgqa ft€rft q. tr-f-t d-dl, tRftffig"q E5 er'sqr h qrft Br u-^r€-+e-ff*g-q .q3 t *S gst gg+ q{fuqrs ;"ar sndeqo B I ?frdla-{"q CT#-r *e + sr*o a-E t r gd-S i €ffi,er€ffi, 3rrqraEt, K.if-d-d 4rfb E"i Aq-m -q u-ga B t

ffi{uq uzi @E g€-S oga aiaz Br

#+q'q ffir. qfb frtrrft d qd ertf{ dgtr-6r Gffifw *ar srrdeqo B r (arRrBtrffi + ftrs)

*ur frfrld d zr-qq sdlEt 6tdr A I

2. ffi eft q.Frg di errttlioelqaq, 6-#oq, g"roq ftr€ft a-S*& Br

efl--r qErd d gtRrqqft, Tirt,Rrursfr d dFr, ftrarufara-a snE€r€rq =s* d* r

3. q-aaS Er

eTonef frt€ TTTgIaT tn E{qrur q$eror fu-qr qr zren-ar B t

4. €dcT, e-€ffi, STrqrc[Gf, <tsq 3'it{dq -rrar;r srrgrzFars erd s-€s egBr

Eitffi qrflr d u-ga Fg ts t

9.5. What is the practical utility of kriyakala?


(Dr. Suvarna P.Nidagundi)

drfd Ftrffi + "rdr€r

N d er&e d frEer rrtnrt * rrfr srq ffi Br3i51.FT fu+fl-a 6-{A eftrrcr gg-d a N zft 6 srqEensfr tnT q"fra fu-qr B r qrFr6ffift t erryq er5e fr

"il-,-q1 s_€rp qfu ;}ft B 3+ "{drfu

Enrrr cTT?rT ? r gc{

;€ n tgre q{ T{srd-ffi N +t 6 aff{€Iru A qfu frFffi fr 3{reteq6 6

5rq-e.rrd qr sryrfu H 6 sr+tenE E tgrr EF-e;n gzm *m r

226

qq, qdEr, qerE, "erra-risrq,

qfu aEi *< A 6 3t-trE€rrd Eb-afeT: cro d qr<a-o Fffia ffi E r *. o erdE€rrd llryrfu 6t S b orror sfu

"Tryrft.Teiar sreTfu

Efu-e+r gc+ gEffiuI * ga s{zp€n3+ eDT ar6rcr ftrr B r

srEff serd +5ur *arr: q€Tra fuEft r

te+r *rr oI quFd fu*qr qrar E r gosrra fr qrfu 3ru qr 3r&r6rEr qran dar B r udF+r rrsrq qfb aft ffu-e+r s-sa EY& B r

€

gTd).tir N frt 6 3rcru€n3fr # zr-+nfu airr 6-{+ + fus src"1-ur 3{c,trr

ora tn* drA B I g+ dt s-_eBrsr-6rd o.ar ra-ran B rqq Eq qdq Aqq I Erer er--r{€rT fr fr N or ssor 6-{e n qfEI e-ryrfu+i-rr EF-{e fr zrctrin ffi E, ttrr q"fra fffi or ffi+a o-E} zrryq fu-qr arqrB r -ge q-qtM # stErol-3tc+ur fuffi E* s{Tqeq6-.il e*e t rrT?ur, g;roreil o' frftqa EFETT u.i s+err sreq5gl GF.ETT srrde€r* B r

(Dr. yeshwurrt.torniy

e.6. ggrr ErtT qFf,d B-qr+-ra or ffio Eru qs fu-{r$ zmfrw eenRra oii a(Dr. Nidhi Khurana)

9.7. How can we better understand the physiology of the concept of shatkriya kalaaccording to modern science?


9.8. what is the importance of vyadhikshamatva in concept of kriyakala?(Dr. Suvarna P.Nidagundi)

s-qbqrorfl zFT fr}+q 6-{A erirrq a-gd b-qr+'rs eerrdgi8r€r cr.rrgn urqr B r

N o.1 Titret, qdq, u-{]-E *e b qearE ildq "l-qf erS{ fr iLrdur o-cA E r Edff d-g"q- t +ena q-{ N 4r rirr +s-{ qft frtrffi d gosrra ffi B r

er6 ffia-g"q ?naq qr frfrrs r€rra crr 6rar tn?rr di -qs A 3l.ruEr +dr B r

enfEreraeq 6rcr qs ft+fu o-sar B r qrfErerfd +' =rrE{ ++ a dti+g'q *ar B r

ra-6f dq "ia-r

A-6r qrferBFre ffi B rqrRr sft-ors erfu srefa qrRrqia@- sf,dr # q{ tr+gsq .T-s eildr B rffi N or "irr aS ffi * qfd Btrrft a-S d qrft B Iqrftrernq *T dA q,

gtt sr+renora fr qrfb t Ed-sq qffi di. E r

zerra-rierfuon: ggr: atrfi-enftr qder+-a r

Aqr' €dfu eq ffiri gfu ?r€ 3q+ niry{r frtf,-;T ag-+}er A-cF-r # 3Trqr E I


227

Y.

€aChapter-9

Shat laiya kala

9.1 It is mentioned that vata get sanchayavastha when ushnaguna is associated withrooksha guna etc (except seta guna) which are its own properties -infect ushna guna isopponent to seeta guna which is being the norrral property of vata.

Ushna guna pacifies vata when it coincides with other opponent properties of vata.But the other properties like rooksha etc which are the oum properties ofvata causes limitedincrease as there is no zupport of association of seeta guna. Hence the increase is limited to itsown sites of vata. In view sf the above reasons vala gets only sanc.hayavastlra when therooksha guna etc are associatd with usbna guna inste*d of get pacifiea.

Dr. G. Purushothamachary.rlu

g.2 During such states when both vata and kapha me to be treded vatahara therapeutic

mea$res which are kapha aviruddha are to be adopted after assessing the balabalas of botlthe doshas. For example-

.q66frr q's-{Inq s$r rdr1at{-{E ; *T.qwqq:r' qa-ft_rr

Dr. G. Purushothamacharyulu

9.3 Susruta and Vagbhata dercriM as follows -

"{ft-q, Gfutqq cilH'tr.llit]Icf€rrry q d"t tgtrrsurgfrrqq:.fdaultlrgF+ yotc:Er-curg

fu zr/n

'{qtg&:wl*q.s-dlrq-qFFrkdtq-E-R12

Basing on the above Vruddhi is of two types-

1) Chaya or Sanchaya- Chaya means increase ofdoshas in their own sites or sthanas.

In this stage the person develop aversion to those factors which cause increase of the

respective doshas

2) Prakopa- means the st4ge when the doshas are ready to move or spill out from their

own sites' Dr.G.purushothamachary'ru

T.

,8.

9.{."Effi ff M {rfti cRsrrf: ro-* in-<rstgrqr€. q1h13-r}q-q.rqdt E[.r[24,/1o

'sdfgu-qrq dtriftJ"nc-€"r-Eqp4 / 32-3s

fuqqFr: s+rJr{rllgssqfr q-rfl: r6{hf+€ffi d" d qdfuildtqE: I I

qilcr!ryrqfr *f vqrfuqsF rzft- rs / rz_ro

In the process of evolution ofthe disease or the sarrprapi of disease dosh*dushyasammurchana or settling ofvitiated doshas in dushyas or srotazus is inevitableimportent event- It occurs in the stage of sthanasamsraya ofKriyakala after prasaravastha.

In tlris conhort the srotasus include not only the srotasrsmedioned in c-harak4 i.e.,Aharavah4 dhatuvaha" malavaha srotasrs. But also artavavah4 manovaha and alsoindicative of all the organs, systems, anga pratyangas and asayas of the body. The wordsrotas is used here only as a sanketa (indicative ) of all tlese factors. Hence while giving theexamples Sushruta {sUt.2ll33) in the context of sthanasamsray4 stated as follows-

q-<_qhq*E q{ols

"qfurrilr:@d_ql_dr@Trrrdrrllwlcf:-"E qzr

"wgwrT.F ffi{ <€ gurr xurrur-t q+qwrqfua' q. fugq1'r4qg: rrdr-il

ffi ;FFrfI= rtrrF{trintr-}- E fu.ts/ 1T-1a

The srotoprasadaka measures ie. The mea$lres which strengthen the target organs orsystems in the people of the risk groups of the diseases of the systems.of the b--ody J" ,o U,adopted to prevent the diseases ofthe persons in the risk groups


9.5 Kriya kala means the stages ofthe evofutionary process of the disease. All thediseases should undergo these stages according to the strength of their favourable and UNfavourable factors as describd in prameha nidana of Charka as follows -

.'kAmong the six lriyakalas the sanchaya, prakopa, prasara -these three are subclinical

or stages of normal physiological variations. In tftee stages diseses may not get produced .In the stage of sthanasamsraya only the doshas mixed up with the dushyas *JUv settling inthe dushyas or srotasnrs where the pre existing sroto vaigunya oocurs. The poorvarupas i.e.the premonitory or prodromal clinical features manifest in this stage.

In the stage ofprasaravastha the provoked or aggravatd doshas move all over thebody in search of an opputunity where the pre existing srotovaigunya is available to settle in. But when there is no srotovaigunya at all in any oftle srotasus ofthe body the doshas

v

undergo the prasamana or samanavata u&en no disease is developed as described in the$tages of doshas in classics as follows-

'qs jrs}q }rcrq-{rqF FdrfrlBghE ------s-g-r2

'Tsiil frhet r@tn-at ;5.rq;tr{ qsn fftn-o: Irg-si Tu.I l"qt,/22

Due to the knowledge ofthe Kriyakala the stages of the doshas can be identified by

keen observation even from the stage of sanchaya va$tha , the first stage. The therapeutic

measures if adopted at the sanchayavastha itself it prevents the course of the doshas tofurther stages. Otherwise they became more povrerfill requiring strong measures.

"ff;q661 Cfqr dq-#kflFrfi: rd WsrE .Ihg q-{Ffr itei?trm: I Etrq2t

Thesrotoprasadaka mea$rres,ie.Thmeiasureswhichstrengthenthetargetorgansorsystems of the body if adopted will prevent the diseases in the persons of risk groups. Therisk groups include the Prakruti age, des4 kal4 genetic predisposition and others whopossess proneness to certain diseases due to various re:uons.

For example the persons who are all redy associated s.ith risk fastors of certain

disease like diabetes, heart diseases, asthn4 etc. requird to follow some specific measures

to prevent their manifestation and also to preverit complications.

Prompt treatment including strict adoption of palhyapathyas is necessary when

doshas reach the subsequent lriyakalas from sthana samsraya (poorvarupa stage) on words.

In vyaktavastha,the disease gets manife$ed. With clear clinical features whichinclude signs and symptoms. In bhedhavastha the disease became severe with more clear

manifestations to enable to identify its variety, aetiology e,tc- or it may recourse to chronic

stage for prolonged period resrlts into bad prcgnosis. If neglected even at this stage it may

lead to further complications and became asadhya or pratyakhyeya.

Hence basing on the abve the following are the practical advantages ofthe utility ofthe knowledge ofthe lriya kala

l) The practical utility ofKriyakala is the identification and assessment of disease

process even it reaches the srb clinical level and in the subsquent stages also so that suitable

therapeutic measures can be adopted there by prevention to furtherance ofthe process is

possible.

2) To strengthen the sotasrs or organs p€rtaining the people in the risk group

3) To minimize the effsts ofthe disease proc€ss and disease if get manifested.

How the Kriyakala are useful to prevent firrtherance of the disease process practically

has been described in Sushruta as follows in the context ofprameha chikits4vatarakta and

kushta.

7nt

*r-'drRTq1€g rif$"rf5Filfc m-* Xfstqq-o{ui Trsfu{qfiq c*il{, ffi;1l-s \r{T€{ilr{sguE*ls Ae *e: dqt q sgstrqfr c*6,qhrqd rqh. trR!ffid:rf{it*o*d*il;

Fcq-gfutrs cr.rl:c-EaFiis{ifFd r{E{ vi}s'.Try{Fsr 6i'ftr aetr: c-fr6'l{: Rld}H-jr;vinfi cTdf2M uCt sq64lrrfqralyrgfww @ rrtmrqqrnf 1mr rgiit qirdnnr€E aisrcrpca rrsrq@lrE-ftrz7r

"Te@quilRt 6sgft'Fmilr<reffi ffi m-m:,ns dnqttr; oamurn* fiDtqrrqffi,r g.fre7r

"fter566g5q1s1s . - . - .d:r q qR{R @ cftqg-i erryR-qrr-. Igfr.s7s.

n'nq arq' qrcf,fr t rg.ft-s7zt-


g'6 Kriyakalas can be correlated with the stages of evolutionary process of the diseasesand its pathological phenomenoa- Such detailed description is not available in the usual textbooks but found only in specialised books on a single disease in the chapters of naturalhistory ofthe disease,

See the answer of 9.5 also.

Dr- G. Purushothamacharyulu

9.8

9.7

See the answer 8.22 and9.5

See the iurswer 9.5 and 9.6.

Dr. G.Purushothamacharyulu

Dr. G. Purushothamacharyrlu

CHAPTER. 10

MISCELLANEOUS

1O.1. srrg, 31d Aen ;ffi S qfu31r.n a5T sf,r€rTs €I B? (q.. eIT. ZttS)(Dr' Nidhi Garg)

10.2. prdman of dosha dhatu and mala are mentioned IN Cha. Sha. 7/15- What are the

parameters to ,measure th^e praman of dosha dhatu & mala of the body? How can we

(Vaidya Sonali Viraj Shukla)standerdize anjali Praman?

kapha dosha takes place in katu, amla and madhurtA). What is the udirana of doshas? How can we prove it


10.4. Charak has explained anjali pramana. How could he measure the exact quantity?

----Eft I F' en' "" u',o..Hema waghulade & Dr. sarita ohot)

10.5. How can we understand the physiology

modern science? (Su.Su.l5/3)B errSeq I (g' q.

10.3. Udirana of vata, Pitta and

avasthapak (Cha. Chi. 15/10-11 &on modern scale?

of dosha, dhatu and mala according to

t szs)

10.6. How do we explain dravya rupata of dosha, dhatu

physiology and biochemistry?

(Dr. DevendraPPa Budi)

and mala on the basis of modern


10.7. How . do we assess bala karma due to oja and bala karma due to kapha

physiologically? To what extent can we consider modern parameters like Harward step test

or trade mill tests? (vd. Pranita P. Joshi)

1 o.a. STI'T S qftieq fr s[G#€r sr$ zrr M+o 3rrsffu tEIT B 3*{ 3-drot

Effiq grr$Frar fu-s s-ors B a (Dr. Nidhi Garg)

I o.e. selfrer srrg q$erT fr srffiqtrrs a; q"ta B | €I 5-€-a;r q-€fr * $ eo5!*;'a i oe B,

-+ *t o_€rd ux a.- =-.o-#

eft ?'*-?r". eY€ fu-qr qr saar B z(Dr. Nidhi Khurana)

4'ei g erffieiar*E....srd"q €r{rr: u-sAi-qm-at a. ft. a/llserss or s{rqrfi-fu{dru qr qr6r Tqa'q-*e-cr-{ {6 gfu sqfrrd fre + zET?oT,

6rc4Ena ErT €eT Ae + q'!-{or, g-e; €IT wArer$fr &} + iFr{Itr a{arcra-trra E €-E{

"rr* ou ts-i E*t g.fu +4r- j$.. a-61 B r z*;fu EtT =IE=.

^aft --aora A Tr6dI

B r ts+r qE-arE d ff }-g1 qrar B | 3E.r6;{srd: u.F 5fe "ft ffe sfcre erss * a{l_g

rffi6-o- o-ce Tt-ffq srz-TT rrSerur arecl or fuwq $ 1

228

sr{ 3rqrd er$sEer fugeertrz t*" org r attn eo-rtnrs qo-c-<r} 5r-s-6r ftr+{a EE{qzrrE fu-qr B -s+rs er*a-fu^gEi"-$ errg: oezr* r (a. E. B/1 .t s &+;r)errt. erq * Egcr-a-r errg sr*Rra ffi t .Frtsr er$ ?rt-cftry a+ro a;$ alar B r


I o.1.9. "trtd d srs g-_ou _or qufa fur B d fu errg rft sraqrq*err +1 cerfarBreiBarsfi * urg ek +-eft a€r.'r qFfa E d tq errc-gsq} * +d *a ei #ga ffi @rc gu.q c'rqr'r sTlc errg €k aqwD fr @r eid-s-B a(Dr. Nidhi Khurana)

erSt-ser errgsfr or zraq-ffror d *dr A Ers€r .Fr d€Tur E | ffi 6qfu fru+aft

"--'gS- Ersralrsr i+, Tgcb-{

^g-qrs a'q * o.r+{-d "-f,ft E r rrrq +

"rg+ **wo.q B iE{r cb-6Gn 3fu.r a-s-B r qR ffi qfu d erScEer 6d *o-r..nno3lcr{€IT # B r dq ser @fu fr se+*errg or r+rse E, tt+r o-ar GIT-TT B, H

-#s{rEI€€I-F 4s B, fu e-+o' @fu fr fu a ffi errg rnr zrrztr frA fi, -g**Erq-Sa ffi €fu # 6]-€ errg srurfua Er aq tE+r m-sr ,rTT ere5dr E fu ; uffifr sE+ €rrg 6r srE+rsaq B r

erfizd ffi ertr t ^gftro qarrsr fr =s* *i .r{ er6 .b-sErr fu qa eil-g rFTzrrr€ fr *rn, erEr -Erkr frRaa o.q a JFd-d a-s ffi r


10.11. How can one assess the terms like sukha, saubharya, etc. in saara parikshana? Howcan one explain these on the scale of rasa- to Sattva-saara? Ref. (Cha.Vi. sJ

(Vd. Vaishali Veer)

+lrz?IT q$efltrrcf az-+eiB-ar fr €rrgr{rc deroil or qoFa fu{Tr ar+r } I errgE{rzaer"il or q"lq o-Et erryq

^ga-z*arrov- qa erql oT qe*rr fu-qr urqr Bl E]--#erq tnT q-*dr d a-oraror e+aft- qr-gr{rr d€ruil * s+arafa frFa B rgs ?rq 6r erqder d sref trn-r qrs, * EEer sref E-dr+ qr* B r ffi gg1

sratq _.HaRRfa

joyful, pleasant, piouq, g"Tr-rrd snR r IrEi r*a+ro-q erq * zfu, efiin,arq, 9fu4 ar#aer-r 3ilR ftfter srif Fra* B r

*t aa * q-o ffi qfu d z+rcdr {6ff B, as i s+aft sa-a gur s{{ qfud sqfr€rd

"-d+ E r qer zqe B r


rc.n.How do we differentiate between bala of majjasar and shukrasar purush Ref: Cha.vi' 8/108' 109x

ryd. Anuya Bhagirath Kurkarni)

10.13. Please explain the concept of prana described in Bhelasamhita Sutrasthan 1711 2(Dashapranayataniya adhyay).


' fr"aziB-ar s& 1-'r / 1-2 i+ <erqlurrqdaTB f*afrRa-a ep afifra ts I

e-dEs-trn gmi <erenur-rqefr I

@ qrarEflrFfib+,rrfuqr' Tirdq gE*d eilFri a q qr€rq I

gdfnr<eft: llror: fte1-tg]-sfrIa6dr{ I I

€{{ Tdf, d sfltru u;r ftur+e qrtrr eil?un t ftr+ -b-6r rrqr B r ftrra or erefB

"i?*q srw o-s e.rr, srftrgk osar B r

229

s{Rrd, ft.r, +O s*{ srRd e-{Eu frrd-cn-{ 3{16rl # A erS€€r sE TT, T}d,er€q, q*, anrE FrN or, go-"-trrE EFT, .relT ft+sfr # taa 6T diura alar ts r-

erSE fr ga +rrfr d qr€d fterA d qE fr er$€€r qrq frerz saar E r udd-Td cbr zrr-r€t qar zaar E r

qei qror et-q cFT q-*rr crr-r scFrE qFl.r qr"rqrg t ftTu a do-s ff+a gt+sref + fus s-gffi fu-ff arqr B r q{zn ziFdr fr oFltt e.erqrorrelc{-r fd

"iFdr fr

otrFd eFrrq-d-# A WFd' fbr* B I a;ldrgs{re<e)ar+aararg: srsTl *E uftkr' r

eid a_f+Ei ou-$ 2u-i gffi gqdr nqlo * ff{a cbr rrr-r€[ qaru zs] t fuu 3{Tereqo s-€e er$ss€r srdqd

6r zt-dnaeT qerq:F nettrd b sr;dara fu-qr ts I # eis, ffi a-d @rc, €@, oFd)rrud, {ftr, ?IsF, s}q sfu g< d d€rqrltrrel?Tcr E I uti g;r qz 3trElrcr S A ff+a qrsrur cFT areid

"reF-IT t r srd' {6i fr srsl er< A qrurqrg sr}ferd a-S B r


10.14. How can we convince a patient regarding dosha and prakriti of his/her disease?(Dr. Thakur Prasad Sahu)

e-ei qea-+-af * au.'r d qrfb fr ortqqla Aq Ed s-€ft t qrt fr qor B r

fu-€ u-€fr d qfu frelq +t ffi B, qrfb o1 a-sl gq sdur sngdfro Efu-enefter -+ .rRr 3rrdr B, a-q srrt aa fr frelq erlerl ffi E I qi;g s-{T+ aa qs d"{Ts-rE

da B, d s+aft srsfiffa elrgr t d} E r

trzrqd * fr errar fr 6rrc'r6 +] ftrdrFr4.1, ffiz+, nrr-d€ Eti gd-S sdl"rfrffi ffi snft 1M + olt # qraenrS lr<Tor zft iilrft B; g-$ qrQqE ffienzryS + q1t fr e-arqr qnn B; rrz-q ffi aft qoru * 3€ qrarf N, a-{-6-rR

errsgil + q1t fr' qra-o1$ a-$ A irkft Bt 3rir; ga waft ffi * .it sralarf, TdaE r 6l-{ft trrrcq =-+ *rr Efu-ce+r srafq E-dn'eft Bfu-en -Ft A eIr€rr-FR *ar B r

sfu 5;tft cFrEUr 3rlSqisl e-our qrfEr +t rrrzFaro. sr{E€fi # srq frfu-e+r q-€fr frsq-qru AA E r uqi ser$ c'rrar a fr* uz srd fr srrgdFo ftfu-e+r s'nfr d s+{srf6rrys d* E r nRft s1-q-+fl #' ftelqa, ffir -* ftBd FduT o) srrgdRenEfu+{r ud s-e+b fuqsrrafr * 3rzord tn?T6rr sreid 3{rEeqo' *trr B r tE+r 6-re *e-oq 6"r Efu-e+r uzi Efu-er-o ffi qE Beqrc{ stqEr d qr.n B r

Aq, efig;, at.[, w, ff, frqrd EEi srrgfeu gw qfra+qr snR or fu]qa,t:?sr E t 6a-gr- f srrim a+rqr fr zF?eTT GftTid sfl"IeereF +dr B r dB-a qF gd-dr

slrulrcr ils B I fu{ aft aoor 61 T{-dgra zFr IreIccI *s grfl ft;qr qrar zlrBs r e}${ft ffiE+ fr e-a c+aft qr* 3-d zl-d-gr€ qr zroff E r


10.15. What is the applied anatomical aspect of kalaa? What is its importance in chikitsa?(Dr. Mukesh Shukla)

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errasfr + d Jnerq B 3-d-d 3{Tazlocru aqr zol EFC'IT tp-6t qrar B r

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230

10.16. What do we understand by the terniq srotas, sira, snayu, dhamani, nadi,sharirachidra etc (Cha. Vi 5/9X Are they same or different? Please;ustify.

(Dr. M.V. Aihoili)

10.17. What is abhyavahar shakti? What is the procedure of estimation of abhyavaharanashakti? (Ref: Su. Chi.23/04)

Note: Estimation of the maximum intake capacity of amashaya at a given time isnot done in today's practice. The quantify of food eaten i"e. anna-maira is considered forestimation. In my opinion shakti pariksha should be done instead of matra pariksha, butsuch a reference is not available.

(Dr. Chitnis Abhijit Vilas)

3fl'ET{ arar Erl- ft-drg 6-{} "T;r|er

* ere* 6r q?Tbr fu-qr drerr B r trE'3{ffirEr.tur eTfu E-.i qg^"T qsq erfu r 3{ffirERUr eTfu * drdr-d q6 E b @frr, trr-{rucF zftrl-gr qE fu-aar srf-ero t srf-ero 3{T6rs u-aur fu-qr .'rr "irb"rr

B r qEor erfu- *d-d-d q6 B fu ffi arrqr fr 3rr6p cnr rrzfa sc{ arfu * grsr fu-qr ."rr **-E r 3TffirEllur erfu s{e+;s1 + E5rwr o-fld-ft

"-f,ff B r ud E*-t s{Er1rcra * -d-Szl-aier a-S 6tdr B r gc{fru 3raqcr6{ur erfu ffi B gs-or q-Seror 6-{A .ft *f_€3rrdeer6-dT fr aS Br

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"rR,I I sr=rfit=rT +

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10.18. What can be correlated with vipak of ahar pachan in terms of different stages offood digestion explained in modern physiology?

(Dr. Sanath Kumar D.G)

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"idr ff qrft tsr srrgf=aargzrre,s q-6ru + 3ftrtqrqTtr -da >r d E-;g."#:

3rarurEllun, slt quwren r qqa E"f 6ffi b qrE 3frdp efr fr q-er qrkr- ddr" B =-dfrqrcr o-oi B I

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(8"ft8-4t) qdr er @o zffiera or ftc'q 1-3.s + d-f, fr "E-dr

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Pancreatic Secretion 8 &8-3Bile SecretionSmall Intestine

7-87-5 &8

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231

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3-S-+t gd-dr ag{qqrzF,


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snfr *ff Bru-e-srftd-5;rur s{T6rr EFr srr6r{ w+ fr t-qFdzur +dr ts r gtft Trflq 'r6qlF-a oI

siet qKnFa-S 6irEr srq* 3rEre gvil tbr qela 3{r6rt sfi fr *ar B r q-o-srFa Ertr

"{qd -*d *dr B r ad +nlFq Er"T EE-eT crr qr-IEI *dr B, g€r q"Frt o.r aft ft}E-a

fu-qr qren Br g'r frqq * ar.rTd, c-q*q.ry E *ar Br dfu rqmq'r + fu6TI

gur*qq A A qfr zl-+ar BrqaslF'a E?i eldrFq-S 6t b-{Tr t m-ssqsq sd[E[ 3116r{-T€1 6I e}q.tr qg"ft eft

3Teqrdz ttrEn 3irzr er$s fr *dr B r qei * e-g €{ €Tq fr q-da-6-{ <ererqdd ertrdrr=r qrg et zr-6r{rdr * zr-d+xrf er$-{ fr EIrkT +dr B r gtft 3flErt"-,c+ T{ E-aEffi fr- entqrF-a 6t B-qr * wagaq errg, sq€rrg s*s dd +t strft ffi B r

10.19. What is the actual time of action of bhautikagni? (Ref: Cha. Chi. 15/13)(Vd. Vaishali Veer)

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Ert€rrargq rrFeil-tr*: sien: €Trgg "{Brdr

r (araare)qtr quFa ftre-drrT+.rt fu-qr rFqr B r €E


10.20. Where do the pancha mahabhautik- and dhatu-agnis exist? Could there be anysubjective or objective parameter to evaluate them?

(Dr. Mukesh Shukla)

lL.zl.There are l3 or innumerable (Hemadri) agnis working in the body.seerieers o.rqp;Fsi €Trgg zifirar, t (er.z{- q. 11/s4)

I wish to know their level of activity or the division of labor at the level of agnis.(Dr. Naresh kumar Jain)

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arftd r

er$c fr ffi a+roqcref B, sa+ 3Tarrr-3rdrt ddq B r s*{ gd ffi fr' oE--ee+roqcrd +1 s€F +e B I g+r sflR err qRrtrfiq + ftTu erFq q'1 srrdeq+-dr*ff Bt erss fr srdrFrd a+rE rreref Er ezi s-d* fuu *nq aft srqffiq Er gS;5rwr srFa eft srqffiq qrFrt of *fr E r

q€r qr.r eqra fr Es6ft qrBs fu' + =1sn

qffi warFa qr S uo eier B r


232

10.22. Please comment on panchabhutagni and saptadhatvagni.cha.chi. I 5.(Dr. M.V. Aiho[i)

ln.n.How do we understand dhatvagni and bhutagni in modern parlance?(Dr. Jairaj P. Basarigidad)

the similar physiological

(Prof. Kalpana D. Sathe)

er€ qrr$? b-qr Ensraf ag g

'(Dr. Yeshwant Joshi)

10.24. Do the terms kayagni, antaragni and dehagni havemeaning? Ref: Cha. Su. 6,/22 & Cha. Ch.i,l5l2l4

srrgdfl-+ d* fr EflT* wrr# qz zrerr a- q* 6/22 rftimrqrFa, srd{rFa, +drFd id erd or q*ar g3rr B r * z+aft€fu * a;se q-s qasrFa + q-qf-q arq fr E r g+or ot$ fDrf,

10.25. What is the logic behind bheshaj kalas?a) Prana - sagras or grasaantarb) Udan - sayam paschat bhaktamc) Vyan - pratah paschat bhaktamd) Netraroga - nishi

(RAv)

3*I$fEr 3q Ed 3rgrrrd fu-d-al sft sfrar d fu-€ Er6 3fteid srroeq6' $ fuqg_€ sNJ Fq tnl qqtrr o-o a"i *err fr-qr qrar-B r dfu 3l-t1 qs 6-dr EFro-rffiro Fai{ ta?rr B r gzrfts s}qq *+a ora or srdid aae B rqrft at erryrfu fr sEr+ orturw Aq-qS znr 6r.n6rc'rar, ffi Eil errffF€Eui arroFro ffi, qrf* +t 3icrc€fi, Ra+ro E-d a-E 3rgs{r* qrg. ElTarreruoT, ?rerer$wer N eft a-qq-frffi sftrg€IT Fd r{eft or cto-q-fuqri o-g s}q*r *€r,a-6Td 6lfrFezrq fu-qr \'ffar B r erSz-s€T N En e-qq-6ffi sras€Tr3+ .br an-q-a + ErTelB-6u or zieier fr* * etru.'r s*qer *qa ora .Fr +ft e+)q-++-ra d ei<ier *ar B r

aroare * 1 r s+qq +d-d o"rdl +r ftrlaa fu-qr E I

_ - 3T{ 3{"ltFTc"I €S _fr 3Tgtffi -Eb-6r

uilcrT B r gs{ srau€n fr 3rey rnr q+ u-+a 1}qre + EFrsur 3{Tar.erq fr-tr d-dr B r pzi srFa q{ 3r5r eFr 3lr-rsur a-e T;dr B r_srd,g{r rnrc,r - fr u-gm e*qer{q 6r qa-a str;rr scrrg * Eilar B r fu-< Eer ?r<rrer 3icsr,

ffeq s-d or s-+rr artr-o-rt-o d e-o-ar B r ftF-{ft aft rrors d #{ s}qFr E#E r u-+rr g+r EFT.,T d a-S fu-qr qrar qrR-s I oaor 6rtr nd E"i qrfu ow nerra **T srUF qd # 5gq stser 3nrid ararepr{t Ers ffi E I Agaa 6-dfef q-gffistqq aft E{ft ora fr srRro ana+ors *ft E r ur+g6 o-ra d *qa-qrear 6€;ffslqefr 6r qeilrr tnt;rr qrBs r srdgm qrd u"i sera en fuqfr *i qc ailtrd +g-t-d qr< slqq Err g+rr En?orr arRiu

(Dr. YeshwantJoshi)

l0.26.How can we substantiate the difference in action of medicines when they mix duringperistaltic movements whether taken before or after food?

(RAD

10.27. What is meant by agantuk and vyadhi anuvartini nidra? What might be thepathophysiology in this condition?

(RAV)

233

1o.2a. d:fl: tFtFTeqi B-6I Rl-qEf ffiarorrzq, tranh$arfka-qr eMsBd= rr (en. g- arz+)

Frfl (a-q+ow) efts aqr (aa+otn+ara) fr rErT err8Fo qRo-da frA E sn-s fu-s3rr€r* q{. Effi' qst * fha E z

(Dr. Anupam sharma)

l}.zg.Please explain the scope and importance of kriyasharir or kriyasharir vignyan.(Dr. Devendrappa Budi)

sn-g*< etrza zFr 3Trcrrzr 6-{e cFT q-*q-d ffi z* +rr E-ii s-€-61 arerr *€fu Fsrar B r fu-€ srrgf< 6r q*q-d Fddr fr a-ofEa d-s B r *rr =-sf, 6Ffq{ srlr"Fr =rqrrru E-ii *rr serEr fr a d gE+ ur srrgfc eqra }ar B r qro uiFdr frq+d fu-qr ar+1 $ fu -q-*wd arw srrgfcrv Ers€r-{q rtlr{€q rqrnli}T r

3{rgrrs tr{6r* qerad q n a. {* 30/26a-gq cFT Errz€q qaru rsa d €fte A srrg*< elrzry fr Er{€rqa EFr qsh fu-qrarqr B r qfuura Erru€zr s-dirr d, g{Tt ftu ftraqqf, ?rFrqqf, €gq-qf 3{rfr zFr

duFd fu-fl arrrr B r z+rer fr z+rer Ga"T{6 zrf,rnerrror or aft wrreq saa €, F€+fuu eqga ud srraru ??Trqa ffi frq-ql or quFa fu-err arqr B r

"a?€rqa qr Eft;err ffi or eft 3{eqrcr 6-{+ + fug srrqeqo e fu EreEFr.r:

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=irzr gsn I dfu 3rr+rrq + ae e} qr* q{

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er8ftfu+q: erS*wrrtrefFrq* r

drdr E er$cdai er$@ an\ ara-gd-s* t

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"dq-cn ffi E r FtrS frrq-Sd gd-+1 ftwryar

3rdrsnq ffi d +d-ft. *ft B r gd-fr tq-ry B eIT a-& g€-<Fr Frufuaqerrgfi-d + zTrrcrr-E€rr + aeruil + drd + srerrs trE A fuqr ."TT

"TtF?TT B r

z+rgt"T€n fr drS Eft rrfr *fi E"i ffi, eqrr+ d rIfr ffi, s€FtttrE[ fud-dr,q€q ffi srdqfr s1 sr€d fr€rft ud dc.r, ql, Cr{dr 3rIR -Fr qr-€.r Erotrsrrft 6r ztflq ara d q-{ fr Efu-el-o o} ao.'r tr$erol os} saq frr€fr EFT glersim r

"islq fr zb-6ETT d +, q-€ft + ara * fudr ftr€ft err drd er+fiq a-& d

a-o-ar B I u-€fr t ara 6irtr Fd€fr a) qrao-s *rr 6t qenda-q et-qfu o] eqrefr ra-+z ftfu-en c.i qeqrqeq ge-6 EF-f,reIT d qr zl-6-ft B t srd' er$E-b-qr-foare+ 3{aqrtT t fuar srrgd-< zbr q-{T}q-d 'eq{€ruq FT{€EI "eruq

3Trgr{q qrRrqffiqr'' frs-d *m r

(Dr. Ybshwant Joshi)

10.30. Please explain the clinical importance of kriyasharir with reference to agni, koshtha,sattva and satmya parikshana in bala upachar. Is there any clinical rating available for thesame?

(Dr. Mukesh Shukla)

234

10.31. Can we perform raktamokshana chikitsa in healthy person, based on this principle?dBg-€i E €fcri' <aaufuurgw I

gaftfu 5nft1t' 9p1; efrFrci eiso'tfQra: t I (4. q* z+rz)sri sder8-t-*ei d-a-ererr*gaaqr (en. g.ei. ars)

Please justify.@r. Santosh N. Belavadi)

rm erftz zft so q€e urg ts r ?ts €rruq + fus erSz d g{t-cb"I frdr GftTid3{T-reerEF B r s*z e-g qrFn-* or erur ts r geftu 'Tfti ffq €ft fr€Tfr' tE+I Eb-€ft d-qrB r ard, EEIT ?.rgq qfu d zm-ailerrr EF?'TT JBd *rn t{{r qea sqft€rd *ar B r

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"-trJierur fub-err t o.q d EF?'TT

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rtrt ffE eft fterft, r

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"-{e B | 'ETe;qq ?sIT{€q zqrulq' Effitrr er} qrafr.

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"Tflq ztFr€I-Ir @fu tq *e qra-6-d o??rr

B r ffi o) ffE-a-<ra -dr g.1-d+E 416r .FE t ar+1 | | 'Tffi qd Efr ftelft' 5-{T qrq* tg[I qIlT d ffo-rw .Fr <ra Hcrar qfu ({{t qk +} znenq d-{d tar ts r

s*{ e-S EzF R-d qrd B r E"fffru 'd fr frfud <rdrq E qi <r;i qqf,*' t$Isrrg*< fr o-or arql $ I

<fta q-6T{ zft t1qrns arrgf< fr qFrd B r qrftq.n, ereq'n E"i q-r*o tqon r

e-rer * qeakl eqaf qr aier d- qrfh d snoi€n q-+o qfu fr ffi B r s*t gtfta;r;dr i era srr$ 3t <16r * g+ eft qrfu ffi B ud zrrer S zrrer

araRro ?firTTeITa fr ftT-d-trr B I srd' <ra t arafrro 3Trldq gaa sgar B r

Ttrrdrd 6-{A * qsarref + T{rerertq zqraf frt rnfu aft *ff B r Ed f€-Saratrro ati errfffr6 r-rreeE[ aft sa-a sgar B r Ere€I ffger * z-crrcra o-ce * Ttrfttrrft b 6rS +}.arqa fud-dr tsrad frffid *+orar rfi aft gf,;rr szFre 6I *drBr

ei$q fr el-1l-ar d d u-S6 ttre€t qfu o1 ersE ag t erftFm srq e:refrfr aft rrmEra zb"Etr qrBs I Ezi g€-fr 6t€ snqfr il& E r uti rtmcrd EF.re *, If6

(Dr. Yeshwant Joshi)qfu o1 ffoa-<ra S o.r g"q aft fttun r

d d €r€T @fu fr Eqb 6-{e dmr qtntq zqranfuo dar B r uti fua q

235

10.32. Can we correlate the concept of shatchakras given in our classics with the variousnerve plexuses described in the nervous system in modern anatomy text?


qe qo] or quf-a 3rrgd_{ b ffi aft der fr sqa-"s a-& B r e-a *q€rrar .brfrsq B r srrgf< er6 e6 q€rfl q-{ anenfta errsr B r errffi-qr, errs{ ffi,+rrra-{€rr d g.q* crqlq ud =_d-d Efu-e+r snE d e+aft qrt srrgf< err=r fr qFTdg-u{t ffi qu snenfra B r *urerrea tFr €@ s-*6-d er$ufurs€q, srrlder errnTr€FF a A-6? ** € rrrfu F"-dI Br gsffi ffi + aadra d vga 6rsr 3rorruB t srd' *arerrta d qfFrd ?TcctErt;r of ga-+r srrg*< eTTzry fr qFrd d-d-flr-d * ouarsrgm B r

q-€+1 t qrt # aft q-5 qrd €qra H +d-q Br gsr p6i ft-urar + A arMfuE+ ?€fler q-a fua-ft E sE+ T€rra qr er$c 6r ft"iT'r 6-{a + ftrs siRr rrdra3tcr€rcr Eft 3€R *ft B ffi *arerrrry fr alF tn-6r ,rrar B I qjilerF{, zqrFrsra,afr{E, 3fqrEi-.r, Eg< uti 3rrdrzraF + qq{F *arerrta fr ofiffi' E r * erfi-s d.,

ftftre rerr;il fr T6EF? fuRre 3rd-e-fr crr E-eiqur 6-{+ E r g*r s?Fr{ -ET aft quf-;rksar E r

* qo cr+IcrrrcFrt A-6? gd-S 3{drt 3rErar <d AA E }lft aft o-sar 6t rr€B r ga s-qs-+1 * u-reFra 6-d-d-{d d

"+rqr, aiTerz, ?TcFr'rT, ff6rw s+{ FTefuqgd6r fr ft+E-a frulerrs fr fu-qr qrar B r

. gd q-€-+1 tnT Heiqur Eb-{ s€ItDT *{4 fuu fudT ftwrq-E err frer d qrr..l"q-e *ff ts+r qf"raqrtn 6-6a E r erEtftd +a-6 errtryfr affi a-d td-qE+-s+ rFr Erd\dE-+1 * ol-€ zftier aS B e-a qra we B r


10.33. Which is the structure, organ, functional unit named as vamaparshva? What is itsphysiological (Ayu.) importance? (Reft Cha" Vi. 05/08 & A.S. Sha.06127). Please note thatthe structures, as assumed by some researchers, as related to vamaparshva are

I. Root of the mesentery and some part near by,2. Pancreas (agnyashay) and3. Spleen (pliha)

(Dr. Chitnis Abhijit Vilas)

10.34. Ayurveda aims at attaining ideal physical, mental and spiritual health. Thd sthan ofmana is hriday (Su. Sha. 4/31) and shir (Bhel. Chi. 8). What is the exact sthan of mana? Totreat manas vikriti, it should be clear to everyone.


6tr-q erq A 3TFrur 3terur srd fuu 'nA E r r€r-?Enr 6r fr€Tqsr 6-{+drdrs{:T€[ gqq zrf+ra B r aTer qil srftrsar;r aft 6e+ oar arqr B r rrei qea e-6 B fudET EFT sTf$srd o-t-* qrar 6+ fu-a 3{cr€rq A rffif}rd } I gc{ frq-q } trer fr aaaaiae B r ..::,"::

arct s{qql- 6rd gk Ed EFr-ql 6t =r6reI-TT

A Eb"-rr B r EGq-{il tpT g-@s{ftrerci afu-w err ftrc'qeer e tun ?qE frrae-d 3fl-gtr+q dS fr fu*ar-Br*orerrg fr a-ffi Eereraffi tpT sTfErgrd aRnw B L qS arar rbr r€fi-q areTTarqr B r arg8 a€Er fr

"-d+drdr 3Tr5rr qfr aTEr cFr Ezi gk unr eena B t-t+r fr

*oyqrrcd fr qqfd fr-d-dr B r ffiar fr aft gc{ ezFr{ €Er d.of-d fud-dr B r

RrEaraaufd zrdE-q qi qa' I ggr ll-Drs acr GFt s{Frwra afraw cl.rr€rr arqr t r

+se-sr€-Jq' tlc"lT: qger gAfu 6q-d sqg, ?ffi€rErq ffiqdEe-.d6qrg azs *a' u (q. fu. srz)

236

=rffr< Bfu-err 3{dald dEq !16 aldrd +t EB-err arff r€ B r azqrrdera eildr E tE+r aft q-"ta B I Er€I or q*rr se*e-grr.r frrorfr + frue-d eft qqe E I

zftI€aq

3q-itr s+aft B€E ftrM t 3{TET{ q{ qtf zqe B fu aTEr 6r €tzr €TEFr ft€\q-T 6-{+fl4[ sE:z€r €Eq drfrdl 3fuir ilff dln r 3{?r: HEr 6r €Ia6ET arrfi B o-di 6ev i anz'r$ aFaw aroToTT Sfud *an r

@r. Yeshwant Joshi)

10.35. Hriday is said to be sthan of mana, but in Charak and Sushrut Samhitas hridaf is

heart and brain. So the question arises that where is the mana sifuated, in heart or bnain.

(Ref: Su. 5.4/34)(Dr. Thakur Prasad Sehu)

10.36. In the contemporary era are there any scientific parameters which can measure th,e

Satfva rajas and tamo gunas?@r. Vaibhav Iledul

10.37. The following verse illustrates the dhatu and indriya po-shana. - _r gGEa d+Mr

-r=*aF.q zer+)The poshana of indriyas is done by panchendriya dravyas? What are these penchcndri;m

dravyas? How are they different from other nutrients?(Dr. \-eihhrn'Ihdmrl

qqk d srrdrE Tsrq a. q{ 2a/4€ si+.m "p # sn6rg T+T * -b€ft€{Iai fr * fu-d e-d cEr d"q'r &ffr E

Es{-€r trd{flrs A-'q"h fu-qr arqr B r ge{ 3{r6rt sc{ t fu gAo rd ar rfr q}q''r

#* a !-gTr q"td fu-{n arqr B r fu-q gd riafrq-q g-d + ErrT FH ar Crryo'n

.}dr B gE{ q.F1-g cFr q"fuT f,& fu-ql qrfi B r qzt5 &orenrs affia t @'efi-{q*+_{q ftrdm ft-qr B I

daG*r E-qrFr + gfE-t€ft qpnfi €ftqqo-rtsnBrftro-crc{ *d e g{r IICFrl =-ds fu-{r e -tiiftq qqrFr Eft qr-nR dafrrqwri q-qrFi

"r-a-or-ff o-rt'nF gerandffi t i

(Ilr. Ymlm'd Jotrhfll

10.38. Dosha and agni both are pivotal for the body. Which one of the fin'o rillfrrhn fu fficri.e. is it dosha that vitiates the agni or is it agni that vitiates the doshrs?

illr- V*fm'trhdn!

dq aen 3rFa A ffi fi er${ +} EE€T "-sa + fru urqm lmwnrw tr dd

qr6a r gErfr Ei€ "i*d a-& B fu + ffi A erSz b g-@ rrrd ?r qffi dirn ffiffi

3tr6- fri;xr zrr frE-a fu-qr qrcran d q-f,& Aq qolq dln r frilffi wrwr mffim dgfu 1} zl-6-rfi ts r gc{b frrq-ftd qfr sTF-+flis cFrtEF srrdrukeru dr dffi ffiMfir @lltr@6rrrfr

rrcr qeftFtaf: s+Fa of gfu d-6u clr< fr N of gfu daffi r ft ffit wwi?sre-a-d ts gs+ qrd 6[ esrt rsrar arBu r

{h-l.ffiJrAil

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loI

Chapter- 10

Miscellaneous

10.1 How Charaka had measured the quantities ofthevarious substances ofthe body is notknown

Anjali means the space created by joining both the hands anteriorly in the form of acup. While describing pramana anguli has beea taken as a unit for measurementand stated that it is the breadth of the fingers ofthe same individual to whom ramanapareekshas is to be done.

Similarly the quantrty equivalent to the anjali of the same person meazured with hishands is to be taken as a unit even though Charaka has not mentioned specifically. Thesemeasures may have limited variations even in normal individuals and to be regarded as

physiological. And these are the ideal standard measurements quoted.by Charaka.

"q(ql"qfuddd n-grrtqs;,rk sr qqrurqffiq' c-q qffiFfa-agi-ql z.rrt_r / 1s.

Similar to maly concepts and applications mentioned in Charaka samhita the exactrationality is not unds stood even though the pramanaas and tautra yuktis propsed byCharaka and the Darshana grandhas and modern science are applied in this context. In suchinstances we have to consider them as agama siddha i.e. it is to be believed as mentionedsuctr, in the sastras or samhitas .in other words it is knovrn as apta var,hana.

Even in modern medicine also many things at the cellular level the exact reason is notknown. In the aetio pathogenesis of many diseases like rhsrmatoid arthritis is still obscure. Inmany diseases in the classification of etiological factors the word idiopathic is stillcontinuing which means unknown.

Till we understood the exact method adopted by Charaka for these measurements it isobscure.


10.2 Anjali pramana is individualized .Hence it cannotbe standardized .The measurementsalso have physiological variations as stated Char*ka- Seethe ail$ver lO.f abo.


10.3 Udeerana mans aggravation. In avasthapaka kapha get aggravatd at the beginningbecause the food is situated in kapha sthana i.e. Urdhwa bhuga (from oral cavity to urdhwaamasaya) and due to the transformation of the ahara possessing shad rasas at the time ofintake into madhura rasa. The madhura rasa naturally causes kapha widdhi.

Though we take food possessing all the shad rasa it will get transformed into madhurarasa The salivary secretions like salivary amylase (ptyalh) splitsthe complex molecules intosimple components and transform th€ food into gtucose which is madhurapraya.

In the second stage of avastha paka the food is mix€d up with gastric juices, digestiveenzymes' bile and pancreatic juices -Unless hydrochloric acid is mixJ up with tle foodtransforming it into acidic taste (amla rasa) the digestive juice by name pepsin cannot digestproteins by making them disintegrated.

Similar to the description in the case ofavastha paka ofkapha in the case of pitta oramla the pitta get 4ggravated due to the digestion takes place in its own site andtransbrmation of food into amla rasa irrespective its original taste due to the -i*irrg up withhydrochloric acid.

In the third or last stage of avastha paka due to the action of zuccus entericugsecretion of intestinal juices and assimilation of food the remaining portion is transformedinto katu rasa due to the action of these secretions. Similar to the above two stages the foodreaches pakvasaya the site ofvata and transformation of food into katurasa vata getaggravated in this avasthapaka.

Dr. G. Purushothamachary_r lu

10.4 See the ans.10.2.

Dr. G. Purushothamacharyu lu

10'5 This zubject is very wide .Hence only the important a$pects are briefly indicated here.

Keeping in view of the normal functions ofvata which are l4l in number, it can beconcluded that all ofthem pertains to neuromuscular physiology; physiology of respiration,circulation, digestion, secretion, metabolism, endocrinal glands, nervous systemand special senses.

Pitta physiologically pertains to enz5mnes, hormones and digestive secretions,haemophilic factors mainly.

Sleshma pertains ph.ysiologically mucous membranes serous fluids in the pericardium,synovial fluid- Pleural cavity etc .immune system all the bodily tissres except blood andbones and joints, nailq hair etc.

Dhatuas represent the physiological activities pertaining to rasa (plasma), rakta(blood), rnamsa (Muscle tiszuel medas (adipose tiszue), Asthi (bore tisme), and majja (bonemarrow), sukra Gemen)

Malas perform the functions of mutra (urinary system including kidneys, greetersbladder etc)) ppreesha (famal matter,) sweda (sweat glands)

*!iSee the arurwer 1 0. I endocrinology after ques.no.32.


10.6 Except vatathe other factors are in dravya rupa i.e., material shape. The rupata of the

other doshas is the same as described in the ans- qus.no.10.5. The same physiology and

bioehemical nature is possessed by them similar to the factors mentioned there.

However vata is avyakta, in visible and vyakta karmq perceived only by its functions

similar to electricity" mobile signals or remote signals. Hence it will not have any dravya

rupa. Some of the functions in the human body are also accomplished by electrical impulses

and signals which are equivalent to vata.

For other details see the ans.l0.5.


10.7 See the ans.8.22.

f h. G.Purushothamacharyulu

10.8 Sara pareekshas is the assessment of the status of the dhatus from rakta to sukra twak

and (satva) manas whether those are qualitatively a4d quantitatively in their excellent state or

not and grading them basing on their excellence or otherwise. Satva Sara is regarded as"the

best among them. The assessment of Sara is usefull in assessing the status ofbala (for details

of bala see ans. 8.22). 'lVhatever

the aims and advantages described in the context of Prakruti

will equally applyto Sarapareekshas also.

In Ayurvedic classics the normal functions, vriddhi lakshanas of each of the factors

mentioned under sara pareekshas such as twak(skin or rasa which is situated in the skin ),rakta (blood), mamsa(muscle tissue), mdas (adipose tissre ),Asthi (bone tissue )and zukra

(semen) are described. Regarding the details of safva (manas) see the ans of ques. 8.8; 8.14;

8.16;8.17.

In a critical study keeping the descriptions given in classics i.e-, Prakruta karmas of dhatus

(zu.zu.15/5-l; A.s.su.l9l4) widdhi lakshanas (Su.srl5/14;As.*r191|, it is found that the

vriddhi lakshanas of the dhatus are pathological and indicative of some or other diseases.

Though both the normal functions and Sara lakshanas are physiologcal not contradictory toeach otherthe Sara lakshanas are indicative of more srperior qualities thanthe normal

functions described by acharyas. Hence those can be called as the features of excellence ofthe respective dhatus. In case of satva Sara also the same will apply ie. Possessing excellentqualities of manas is regarded as satva Sara.

It is also observed that among Sara lakshanas no bad qualities have been mentioned

anywhere. Regarding the assessment ofthe grades we have to prezume the superior, moderate

and less according to the presence ofthe quantity and quality ofthe features ofsaris.

.4irj

The factors which are to be examind under Sara (twat(, rakfa etc.) are responsible inmaintaining the bala; the Sara parekshas is necessary for implementing treafiment onAyurvedic lineq planning forthe thempeutic regimens, dose of the medicines etc. Theassessments of these factors are inevitable alotrg with other parameters described as dasavidha pareekshas and othermodm of examinations (ch.vi.s/123)

Dr. G.Puushothamacharyulu

10.9 Tar4 tama bhedas are clearly mentioned for both prakrutis and Saras.

As regards to Fralcruti kapha Prakruti is the best among single prakrutis, pitta prakrutiis madhayarn4vataPratruti is avara. Even though Sama Prakruti is reg*rded as the bestamong all the prakrutis.

Similarly Saras also categorised like pravar4 possessing all the qualities of all theSaras, madhayama i.e. moderately possessing Sara lakshanas or avara Sara when notpossessing the qualities ofthe all the Saras as indicated by Charaka as follows.

"vo l-g-crr*lr' fd-Efffi qm-.rl nfiqEqmrfafl-n{ e-dmq' fqqgsF.ft. s/ 12s

There is no direct relation to Prakruti with sara. Horvever basing on the asrayasraeebhava there may be some relationship with Asthi Sarato vataPraknfi rakta Sarato pittaPrakruti' Saras of the remaining dhatus with kapha Prakruti, though negtigible. In fact all theyeka doshaja Prakrutis are not physiological. But encellent or pravara Sara purusha willpossess excellent health and features of Sama Prakruti and may nct get afficted witl any nijadisease.

Kapha Prakruti person may not possess all the excellent qualities except normalqualities of all the dhatus otler than rakta and Asthi and prone to diseases of sleshma easily.

Dr. G. Purushotharnacharyulu

10.10 It is already mentiond the dhatu widdhi lakshanas are pathological and indicative ofmanifestation of diseases. But Sara prnusha lakshanas are indicative ofpossessing excellentquality and quantity ofthe respective dhatus- Examples are as follows-

'ffiEtrf,r'futtq'fd aq15/ 14

tr5-st{ o1qIq *e{-

.t-q:fu.qr-sargr*n& 1ft ors'<rsrd-- drrFq' ru.

" TifqrgroTf lqrqrrdl g-sltrdr nqr s-{RTd qlq+ l l t.fr.a./ roq

tE: TTn EEd-

" ffis-d,rdl t{:€Filryrrg. nFTr [email protected]/roo

See the answers of 10.8 and 10.9 also.


10.11 Sukha (happiness), soubhagya (good forhrne), aiswarya (power), upqbhoga

(enjoyment ), vidya (knowledge), Vittam (wealth), sanmana (honour) praharsha

(excitement), medha (great geniuses), manasvitvam (enthusiasm), pradana (charity),

mahotsaha (enthusiastic ), kriyavanta (active), sruti (learning ), vijnana (knowledge) -- these

qualities are stated to be endowed by the people possessing excellence of various saras.

The qualities of saras possessed by the people from twak sara to sukra sara is as

follows.

Sukha (happiness) - Rasa, rakta, mamffi, medas and sukra saras.

Soubhagya (good fortune ) - twak sara.

Aiswarya (power ) -Twah medas, zukra saras

Upabhoga (enjoyment) -twak and medas saras

Vittam (wealth)

Sanmana (honour )

Vidya (knowledge)

Praharsha (excitement) -Twak

sara.

\{edha (Great genius ) -Rakta sara.

Manasvitvam (enthusiasm ) -Rakta sara.

Pradana (charity ) -Medas sara.

Mahotsaha (great enthusiasmFAsthi sara.

Kriyavanta (active ness ) -Asthi sara.

-mamsq medas, majja and zukra saras.

-majja and zukra saras

-twak and rakta saras.

-Majjr sara.

-majja sara.

Sruti (learning )

Vijnana (knowledge )

Satva sara possess qualities which ar€ somewhat different and are as follows --

'qMI ft-ory.n:. . . - .r5un qrgrar:z-fq. s / 11o

d-s-*dq'E ffi 4d6 6 qdff fi'qfi-q'o' rfi q-dfoq qqe fi aqffi'rDr. G,Purushothamacharyulu

l(

rc.Iz The differentiation of bala of majja sara purusha and sukra sara punrsha is to be madebasing on the associated features which are quite different.


l0 13. The concept of prana ofBhela is somewhat different from that of other acharyas(Ch. sut. 2913 ; Ch. sareer 7 I 9 ; and S. sareer4/3 )

Charaka has described twelve pranayatanas in sareera stana where as ten in zutrastanadasa pranayataneeyadhyaya as follows -Moordha, (headlkantha (throdl lnidaya (heart),Nabhi (unblicus),guda (anus),Vasti(kidneys and bladder), ozas, sukra(semen), sonita(blood),mamsa (muscle tissue)

In sut 29n.ch. he omitted nabhi and mamsa and made ten pranayatanas.

Susrutas description dwadasa pranas is completely different which is as follows-Agni(probably jatharagni; pitta basing on Dalhana),soma (sleshma),vayu(vata), Satv4 rajas,tamogunas; Panchendriya (five sense organs) bhutatma.

Where as Bhla in dasapranayataneeyadhyaya described 12 pranayatanas as follows-Ushma

fiatharagni which is produced by appropriate intake of chaturvidha aharas

properly),Sweda,pureesha,mutra,vat4pitt4sleshma,stanya,sukr4sonita (rakp or artava)- Hefurther stated that prana (means life )will be maintained in sthira sate (sustained)

Except sukra and sonita or rakta all the others are different from charaka in his list of dasa

pranayatayanas.

10.14 Most of the people are educated now a days in modern science zubjects. Hence theymay not able to understand even the basic aspects of Ayrrveda at all. Hence if we require toexplain them about his dosh4 and Prakruti of the disease we have to make them aware ofsome of thb importent basic concepts of Ayurvdic &shq dh*umala siddhanta; methods ofexamination and diagnostic methodology etc. and then about the dosha and Prakruti of hisdisease so that he can be able to understand and get convinced.

The superiority, and eternity ofAyurveda and its differences from modern medicinealso to be explained according to his interest and capability to understand.

Ih. G.Purushothamacharyulu

10.15 The kalas are seven in number as follows- mams4 rakt4 medas, sleshma pureesha,

pitt4 and sukra dhara kalas. The membranewhich is situated in betwen the dhatus and theasayas is termed as kala.(Su.sarec.4l5)

Kala means-Fibrous, serous, or mucous membrane basing on the description of A.sangraha and Sushruta as follows-

ty

"qq @ s qetr iFqrrrhP{rff:srg'dwq-n-g

aif: 6-r€, {s gr-* sttrs iDGfgE[: I 3r.llT-sr.s

'o-ol scqfr qq sq-qffu qffiIsrrrr,nvlrqfcr I g-{tr-4l4

$ frfu q-caaiffio ffi. c-{q'ssqffic *ifr. T$T r-qfr3l'aitqqftq dlffi*sqffiq.

The kalas are those which are situated in between the dbatus and asayas. They secret

kleda of different glands associated with them and get excreted by undergoing paka due tothe ushma of the dhatus .

1. Mamsa dhara kala-

'qsqffi Plsrgq{ffi ,rfl-{r rqfug-qn4/s.

The muscle tissue is divided into various fibres or groups of fibres. each one will have

an inter muscular septum. One dep fascia is covered on the entire muscle .Sira, snayu

Dhamani and srotasus pass through it. These structures cornprise mamsa dhara kala.

2. Raktadhara kala--

"61ft{T rrrq{r qFr rris{Flrrq<ftrT: Tgi {itM ffiq6€ftrtE rqFd tg.yn4/10.

q'q dffir'e rfr dq-S'E fif6 rfrffii-qc +F-dc'o' rS q-f,rr Sq*c-d. *&ftq. ffiM) qsq r{rr-

3. Medodhara kala --

'q-fiqr HTT{r a;q, H R @ q. q6'g q rT\'\rrr q-qktg.{[4/12

.fr o-qr rdrr qjf{frffi *qfrtr'E rt ilrrf*Ffi qtro q€rr E-g.rq cqtfl Tdrr s-+sse'qfiq-qFfrrr qo S.f T{qh'T€. $ ffie agrr'*{tg qs.r rS Srnqffi(E rfr qfla=Icf&o aa'r fi o-q-qi-q f,ffiflq *{ fi-qfr'Tc-q-

4. Sleshma dhara kala--

'ageff

It is situated in all the sandhees and maintains or srstains sleshmaka kapha. Itcomprises synovial membrane.

5. Pureesha dhara kala--

'{"46 gfrsq-{r qs. qp=a:6H q-oqfrf+rsd q?Frnr{rernttr .{r.4/i6

It is situated in pakvasaya and separates mala i.e. faecal matter. It comprises the

mucous membrane ofthe colon and rectum.

l(

6. Pittadhara kala--

'qd ft-flqrr ;rFI rtiFlFlnur{Ffar€ttt gls-+{ ftd fufl d-sfl sh,rqfr g-dfr Tff q frLqhr<}crhFrdr +*€rqFrtlild irdi rflEr€rT6rr11-s gr*-S 15-Arf

irct' A O-gr: ym1- {ffiII {tr"qqr 5

"qdt frf, er$;{T @ c-dgil q-6-fird}'[furd qnsfrrE-cil4,/ra

.f-q\ s*ms dffiflq {.ft*s.

7. Sukradhara kala --

'qrilfr v1iD€rrtrn effi e-ffiEl_{r_4/20

Semen secreting membrane ofthe genital systern, the mucous membrane of the vasdeference and vesicular seminals comprises sukra dhara kala

The description of kalas is not found in Chaftka sqmhita. Hence the clinicalimportance is presumed to be in the diagnosis and the treatment of the diseases pertaining tosalya tantra in particular similar to the srotasus described by Charaka in kaya chikitsa thoughthe detailed methods of their application is not found even in Susruta samhita.

The importance of the knowledge ofthe kalas is probably useful in diagnosing injuredkalas and the structures related to them and which help in planning zuitable therapeuticmeasures.

Dr. G. Puru shothamacharyulu

10.16 See the answer of the ques.no.7.2. where the functional differences between srotas,sira and Dhamani are discussed in detail,

Srotasus are capillaries, siras are veins, dhamanis are arteries, and nadis are ducts orwire like structures or nerves. shareera chidras are spaces inside the body or apertures. Snayumeans tendons- But rarely it is used to denote nerve- In adhamallu commentary on sarvangadhara he denoted maha snayu to indicate sciatic n€rve. Hence these are all different from eachother.

While describing the srotas Charaka observed thc these are clrannels to carry dhatusetc, possess the colour sirrrilar to the colour ofthe dhers efc. they carry. They possess any ofthe following shape- vritta (tubular)" stoola (big) anu (small) deergha Gtraighti and pratanasadrusa (similar to reticulated in shape).

Nadi-Any hollow tubq cord, vesse! meatus or canal can be called as nacli .In otherwords in Ayurvedic literature the term nadi is used in various instdnces which gives themeaning ofthe above quoted words such as hollowtube etc-

L

Vata nadi is used for nerves


10.17 Abhyavaharana shakti is the capacity of intake ofthe quantrty of all types of foods

together (ie.sarvagraha) according to Charaka (vim.8/120) - Abhyavaharana shakti in a given

time need not be taken in to consideration according to charaka. Hence it comes in astavidha

ahara vidhi viseshayatanas of Ch.vim t/z about the quantity of the food to be taken. In trividhakukshiya .it is mentioned that all the threr doshas get aggravated by intake of excessive

quantity of food(vim.2/7). The ref. Quoted in the ques.Su.ch.23/4 pertains to nidana

samprapti of svayadhu, where in excessive intake of food after fasting and walking has been

mentioned as nidana of svayadhu.

There is no deviation of method of examination that the assessment of quantity offood taken by the patient in a given time and other associated factors of food such as ashta

vidha vidhi viseshayatanas, guru laghuta etc. of food substances etc. But those will not fallunder the purview ofahara shakti pareekshas ofdasa vidha pareekshas ofCharaka.


10.18 See the ans of 10.3.


10.19 The time of action ofjatharagni starts at the beginning of the digestion. Then the

bhoutikagni and dhatvagni starts the paka (digestion ) and assimilation of the respective

substances. Bhoutikagni is not different from dhawagni.

Jatharagni digests and disintegrates all types of foods at the beginning. Then

bhoutikagni digests the respective amsas ofthe foods ofthe bhutas assimilate them and

nourish the respective organs of the body. In fact all types of foods are originated frompancha bhutas .Hence there is no existence of any food without pancha bhutas.

' For example parthivagni digests and assimilats the parthiva substances of the food

and nourishes the ghranendriya and the other parts ofthe parthiva bhuta origin ofthe bodysuch as--

"g:5; a s6ffirrirr [fu' sqnnil-i q'qqnl;rq: Aq r{ d E-eq- q-af+EhFnr'qq-drtrq-qrcrt qrgtlqRf,,q-d) qrEqfr q"qqilIFq rrFil.c*Ic eletrorarcrtl q-drF qmt{rqq-osrMfslil *q.t m.fr.rslrs qtrqrfh-

'sa ffiq6: rs{d furr affiquwrofalruffi dcFq{fffi(d. qrRfs rT-dl EIIur a; nvarr-7 / 16.

lt

"6r;12rqsf qErrq-rrqs:dI dl2ffi I rqfdR-dr{"trd T*{ft*E *ffiei: dqtsr€uqtglfuril ffirorr r q gd a dtqrq - -rg.q.6,/1o {r€Er

"o* rffgfu rilfr,- _ . . rm Mqrsf fudrPfi TrFr6'.q-w]{J-s.arui-.g.qrs/ro-qo.wFr

sffi .#Iwcgeaqreq-or,qfur

Basing on the above description the process ofpaka and time of other bhutagnis canalso be imagined on the similar lines ofparthivagni. The acfual time of action ofbhutagni isafter completion of digestion of food by jatharagni.

10.20 The dhatus are also originated from pancha bhutas.will continue to operate in dhatvagis also.


Hence tle influence of bhutagnis

The subjective and objective parameters to evaluate ofthe proper functioning orotherwise are the assessment of the factors pertaining to the respective dhatus and bhutas areproperly nourished or not ie. the organs and functions ofthe body ofthe relevant bhutas asdescribed in Ch.saree.T/16 see the ref In the ans.l0.19

Similarly the promotion ofthe functions and sara lakshanas of dhatus are indicative ofthe proper functioning ofthe relevant dhatvagis.

Dr. G. Puru shothamacharyulu

14.21 There are thirteen agnis as follows--

Kayagni or jatharagni -l

Pachabhutagnis -5

Sapta dhatvagnis -7

All the agnis are supportd byjatharagni. Jatharagni causes digestion anddisintegration of food containing all the shad rasas and properties .Then the function ofpancha bhutagni starts as discussed underthe ans. ofl0.19-

The jatharagni or pachakagni situated in jatharagni zupports pancha bhutagnis as wellas dhatvagnis. The respective amsa of pancha bhutagni and dhatv4gni stimulates or initiatesor otherwise the relevant bhutagnis and dhatvagnis-

Dr. G. Purushothamacharnrlu

10,22 See the ans 10.20.

Dr. G. Puru shothamacharyrlu

10'23 Basing on modern parlance of the physiology of digestion 4nd metabolism we have tounderstand the functions ofthe dhatvagni and bhutagnis. In fact bhutagnis and dhatvagnis are

t7

dependent on jatharagni . All the agnis will be under the purview of digestive juices,

haemopoitic factors, endocrinal secretions and other metabolic activities.

See the ans. 10.20,10.1 which is in between 10.32 and l0.33(Hormones )


10.24 Yes. All the three terms gives the meaning ofthe similar physiological activity and

can be regarded as synonymous


10.25 Bheshaja kala is very importent in accomplishing success in the treatment .The

appropriate kala in relation to day, atura avastha, vyadhi, bhojan4 jeerna lakshana and rutu -all these factors are to be considered in administering medicines.

The kala (appropriate time) or akala (in appropriate time) pertaining to the above

factors in general and atura avastha in particular are to be considered well to administer

suitable medicines . Otherwise the medicine may not able to serve the purpose.

"@re.fu.so/zxHence acharyas have prescribed the zuitable aushadha sevana kalas to zuit the

individuals in their different conditions .

Sagrasa aushadha kala-Medicine mixed with a lump of food is called Sagrasa

or grasa. Grasa means quantrty of food which can be put in the mouth d a time. Medicine

taken when mixed with a grasa is termed as medicine taken at grasa auslradha kala. It is ideal

in diminishing agni and causes deepana and helps in increasing the efus of vajeekarana

oushadhas. It is also useful in disorders of prana vata and drugs in the form of churn4avalehya and vati. It is stated to be useful in disorders of prana vata probably as it acts on the

disorders ofprana vata such as kas4 sur'asa, hicca etc.

Grsantara aushadha kala-It is the aushadha kala when medicine taken in between

two grasses. It is also effective in the discrders of prana vata on the same analogy stated

above. In addition to that it is adopted in hrudrog4 vomi and drogs used in the form ofdhooma, lehya etc.

Syam paschat bhaktam--- Means medicine taking after dinner. In diseases like swasa

and disorders of Udana vata medicines are to be given after dinner. This is useful instrengthening the upper part ofthe body, and in alleviating the diseases ofthe urdhwa kay4and disorders of kapha .Due to its site of action it is most suitable for disorders of Udana vata

and sleshma.

Prataha paschat bhaktam -In vyana vata vikruti medicines are given after lunch.

l-According to modern medicine In both the above aushadha kalas i.e. syama paschat bhakram

and Prataha paschat bhaktam the food all ready in the stomach before the medicine, delaysthe absorption and irritant drugs are befier be tolerated after food. The drugs, which act onkapha are usually teekshnq usn4 and initant . Hence zuch drugs are better beingadministered according to modern medicine afterfood.

Nishi-In urdhwa jatru gata rogas including netra roga medicines should beadministered during night . (As.23l15,17,22; s.ut.64/65-83;Saranga dhara ii-z/l-tz)


10-26 Medieine tek€n befure foo&-- The rredieine taken before foed is quiekly and easilydigested .It will not cause weakness as food is being given immediately. It is covered byfood, hence it will not eliminate through mouth. This is suitable for children, aged people,and womeg weak and delicate people. It is particularly useful in disorders of apana vata. Thiswill strengthen adah kaya alleviate doshas inuru stana and helps in medo roga. All thebenefits are particularly possible when taken medicine before funch o. orr.*pty stomach

According to modern medicine drugs intended for their action in stomach should begiven before meals. The drugs which are bitter aad astringent in taste and are zupposed tocause vomiting should also be given before meals. This is also zupporting the Ayurvedicview.

Medicine taken after food-It will not have the advautages stated for the medicinewhich is to be taken before me.ls like sritabiltty to children ete. and other usages likestrengthening adah kaya and alleviating medo roga etc.

But it is useful in disorders ofvyana vata when taken after lunch. The other detailspertaining syama paschat bhakta oushadha kala and Frdaha paschat bhakta oushadha kala

under the answer ofquestion no.10.25 will equally apply here also.

Hence even thouglr the medicine gets mixd with the food during peristahicmovement much difference occur in its mode of action and effects when taken before foodand after food as described above .


l0.2l Nidra is of 6 types

Among them agantuka Nidra is arista bhuta Nidra i.e. indicative of bad prognosis. Itoccur in asadhya (incurable ) diseases or diseases associated with bad prognosis. Hence thistype of sleep is also incurable.

vyadhyanuvartini Nidra is that which occur in sannipata jwara etc.

lc

Except the ratri swabhava Nidra and tamobhava Nidra the other four types of nidras

which include agantuka Nidra and Vyadhyanuvartini Nidra otrrlr in diseases.(Ch.2.21l57-58)


10.28 The origin of doshas behind Nidra and tandra are different as stated by Sharangadhara

himself.

Nidra is natural .

Tandra occur when Nidra is suppressed to indicate the necessity of rest is required to

the body in the form ofNidra. I1 also ocsur as a pre condition of Nidra. It also occur as a mild

clinical feature in some diseases particularly kapha predominant diseases- It is regarded as

one of the kaphaja nanatmaja vikara.


10.29 'na ffi s-d-d s-g;ffi @ tscqrd(cr{c)(q;Ev) z.

ft s/ a ..roqrFl

Charaka observed in Grahani doSa chikitsitadhyaya that before knowing the

pathological aspects, the knowledge ofkriyasareer is necessary to understand the pathology

more appropriately.

The shareera kriya is mainly necessary to understand roga vignyan and vikrutivignyan so that the proper adoption of therapeutic mea$.res can be planned to suit the

individuais basing on dosha dhatu mal4 srotas, am4 kosta, agni Kriyakal4 Prakruti, sar4 etc.


10.30 All the factors mentioned in the kriya shareera are to be kept in mind during (balopa

chara) ie. during implementing the treatment to the infants and children also because the

therapeutic measures, method of samshodhana to be adopted dose, pathyapathyas are to be

adopted more cautiously in childrenbasing onthe above factors .Otherwise it may lead to

cornplications due to their delicate nature and alpabala .

Among them the status of €ni, kos.q are more importent to decide the dose and

sodhanaoushadhas. The assessment of status of satva is useful to decide the tolerance of the

effects of the disease and medicines by the child. Satmya is necessary to assess the bala and

to plan suitable pathyapahyas.


10.31 Rakta mokshana can be performed in the healthypersons also in rakta prakopakala

i.e. sharat kala as a part of rutu charya when it is necessary basing on the severity of pitta and

rakta prakopa due to sharat kala swabhava. If it is not done during sharat kala when it is

,.

necessary then it may lead to rakta dushti and rezulting into ralta pradoshaja disorders.(Ch. zu.2319;Ch.su.6/41)

In sharat kala rakta may get vitiated due to kala swabhava along with provocation ofpitta ' To subdue pitta tikta sarpishpana to be tried at the beginning . If it is failed to respondthen virechana is to be given. If virechana also failed to zubdue provoked pitta and vitiationof rakta then only rakta mokshana is to be performed as $ggested by chalcrapani chakrapanias follows-

"'s'qrqrTt-qrffirr*d.d-c serd ffia=rkrc{r,-il fift-o:.d-ilqfl-dl vifftrclgdf aq-sr rodEiluTjff qrd srarrsql{{E[f,i*{ srq:1 Ttr'qrFFq.Ro,/+t


10.32.Sri Gana nath sen in his pratyakshasareera correlated shatchakras with with

diflerent nerye centres and given which is as follows-

Dr.H.V. Sanur in his "Achakras as follows -(Vol

hand book of Ayurvedic materiar meffilp.68)

Chakra's NameMooladhara chakra Spinal portion of tumbar plexus

ion ofpelvic plexus.Swacihistana chakra Spinai portion of lumbar.outer portion oftnferio.

mesesen-teric plexus.Manipura chakra tb sympathetic centre in lower dorsal

cord ;outer portion of solarAnahata chakra Spinal portion of upper dorsal section of spioal

;out€r portion of cardiac andVisuddha chakra Vital centeres in ndulla. (Upper para-synpathetic

ic thalami.

Dr. Vasant.G.Rele attributed the chakras to differen: anatomical equivalents which are asfollows-

S.No Chakra's Name Its arutomical equivalentI Mooladhara chakra Pelvic ple>ars of sympathetic_) Swadhistana chakra Hypogastric plexusJ. Manipura chakra Solar plexus4. Anahata chakra Cardiac plexus5. Visuddha chakra. Pharyngeal plexus.6. Agna chakra Plexus of command.

S.No Chakra's Name Its anatomical eguivalent.l. Agna chakra The naso --ciliary extension ofthe cavernous

plexus of the sympathetic.2. Visuddha chakra The pharyngeal plexus ofthe sympath;tic,

3. Anahata chakra. The cardiac plexus ofthe sympathetic.4. Manipura chakra. The plexus ofthe coeliac axis.5 Swadhistana chakra. The hwogastric plexus.6 Mooladhara chalra The pelvic plexus ofthe autonomic svstem,

l.(

(From :- Sareera Kriya Vignanam By Dr M- Ramasunder rao)

Basing on the above tables it can be concluded that there is no uniformity of opinion in thecxperts on the subject about the correlation of shatchakras with various nerve plexusdressribed in the nervous system in modern anatomy.

0.1.Question- How do we understand hormones through Ayurveda

Answer--- Hormone is a substance that is produced in an endocrine gland, passes into theblood stream and is carried to other distant organs ortissses where it acts to modify theirstructure or function . The endocrine system includes all the endocrine glands ans theirproducts, hormones.

According to Ayurveda pitta is having wide spectrum of functions particularlyconnected with heat, transformation, digestion and metabolism. all the functions ofhormones and endocrine glands are covered by pitta in general pachaka pitta, bhrajaka pittaand sadhaka pitta in particular. Pachaka pitta performs the functions ofjatharagni and helpsfor the proper functioning of other organs.(Ch.sutl2/14; AH.sutl2/10-12

The functions ofjatharagni are accomplished by horrrones as described .n thetbllowing table.

TABLE SHOWING TI{E FUNCTIONS OF JATHARAGNI AND HORMONALFLTNCTION.

Function of iatharasni Hormone Mechanism of hormone secretion

Pachaka pitta srava andPachana

Thyroid stimulatinghormone

Gastric acid secretion

GastrinInsulin Pepsin secretionGlucagon Pancreatin secretion

Absorption of sara Gastrin Nutrient absorption.Sara kitta vibhajana Motilin Acceleration of gastric emptying

and control of small intestinal tract

h-I

All the metabolic functions are performed by horrrones and endocrine glandsaccording to modern medicine- Agni with special reference to dhatvagnis are responsible forthese functions. It is very difficult to identify these seven dhatvagnis exactly in hormones.However the influence of hormones on some importent dhatus(s.sut/15/4;A.H.l ll4-s)can beappreciated well which are described in the following table.

TABLE SHOWING TF{E INFLUENCE OF HORMONES ON DHATUS, UPADHATUS,MALAS ETC.

DHATU ETC HORMONES BRIEF ACTION1. Rasa Gastrin, vasopressin (anti -

diuretic hormone)Nutrient absorption,maintenance of plasmaosmolarity

2. Rakta(The ashraya for Pitta)Responsible for The increaseand decrease ofall the dhatus

All the hormones aresecreted into and reach theirorgans through it.

Thyroid Orygen conzumptionmaintenance of temperature,growth etc. IncreasesMetabolism in most ofthetissues

3.Mamsa

Aldosterone Maintenance of bloodvolume

Growth hormone

$9f49!-pi")Stimulates proteinmetabolism in muscle

Androgen Stimulates proteinmetabolism in muscle inmales

4.Medas Growth hormone(Somatotropin)

Breaks down adipose tissue

5.Asthi

Gonadotropin Stimulation of maturation ofbones

Para thyroid Mobilises calcium andphosphorous from bones

Calcitonin Inhibits re absorption ofcalcium from bones

6.Sukra

@eejotpadana)

GonadotropinF.S.H. Development of testis and

spermatozoar.c.H. Stimulates Testosterone afld

promotes anabolismSukra Testosterone Controls the activity ofthe

(Bala) testis

7.Artava

Gonadotropin Promotes orotein metabolismF-S.H Development of ovarian

follicleL.H, Facilitate ovulationOestrogen Development of breasts etc.Progesterone Menstruation endometrium

changesI IVIutra Aldosterone

Vasopressin (ADH)Causes hypertonic unne

ti

In addition to the above the growth of the body is maintained by thyroid gland and

growth hormone which are influenced by sleep, exercisq rest, diet etc..All these factors are

deseribed by Charaka as bala widdhikara bhavas in sareera stana.(6i 19)

The body temperature is controlled by thyroid glaod. Thirst is controlled byaldosterone, softness and colour of the skin is controlled lipotropin hormone. Psychologicalfactors like medha, sourya, abhimana etc. are said to be due to sadhaka pitta. These are

influenced by thyroid, adrenaline, epinephrine, gonadotropin etc.

RAKTA AND HORMONES---

Hormones secreted directly into the blood and carried to their target organs.Hence

rakta play aprominent role in accomplishing the funcyions ofhormones.Charaka attributedmany hormonal functions to ratfa also as follows- complexiorl normal functions of sense

organs, un obstructed digestion" motion,happiness,nourishment and strength(Chsut.24l23).Sushruta further stated that the vnrddhi (Increse) and kshaya (decrease) ofdhatu s are dependent on sonita(blood )itself. (Su. sut 1 4i2 l)

SROTUSE S _ENDOCRINE GLANDS-

Srotuses is abroad term which include endocrine glands also according to Ayurveda5rotus is defined as that which causes sravana or secretion (transduction){Ch.sut30/11}

The modes of sroto dusti i.e. atipravnrtti(excessive swetion) sa4ga (diminishedsecretion due to obstruction ) suits well to the pathogenesis of endocrine glands (Chvim5/29).

GROWTH HORMONE _ASTAOU NINDITIYAD}IYAYA-

It is the credit of Charaka to have found the importance of hormonal disturbances ingrowth abnormalities which were described by him allotting an entire chapet astau ninditiya(sutch.21). The description of staulya(obesity), krusa (lean or emaciated) deergha

(gigantism), hraswa (dwarfism), etc. indicates his knowledge ofendocrinology. He has

described the sleep and its effects on growth in the same ch. tle relationship of sleep and

growth is confirmed by modern researchers. (Growth hormone is stimulated by sleep)

ENDOCRINAL DISORDERS AND AYUVEDA--

lu,J

The aetiology, pathogenesis, clinical features and methods of management of manydisorders are described in Ayurveda. The important among tlrem are shown in the followingtable-

TABLE SHOWING TTIE IMPORTANT ENDOCRINE DISORDERS DESCRIBEDIN AYTJRVEDA

Disorder Hormones involved

1. Trishna (thirst)

2. Prameha (polyuria)

Low anti diuretic hormone; low inzulin

Low insulin ;Low anti diuretic hormone

High thyroid

Low gonadotropin; low testosterone

3.Madhumeha (diabetes mellitus ) Low insulin ;high glucagon

4. Galaganda(goitre),

5.Klaibya (Impotence)

6.Vadhyatva (sterility female ) Low gonadotropin; low oestrogen ; low progesterone

In the treatment of endocrinal disorders also Ayurveda is having very rich treasure ofknowledge both in general management and special therapies.

The santarpana (corpulent),and apatarpana (desiccant)), therapies,panchakarmas(purificatory measures) rasayana (rejuvenator )and vajeek arana(aphrodisiacs)are to be adopted r.ccording to the condition ofthe disorder and suitability ofthe patient.These therapies suits well in general.

Many drugs and prescriptions have been described totredtle horrrone disorders inpanchasanmahakashayavargas of charaka (sut.4ch.)and gaftN of Susruta (Sut ch.3g) .Theprominent among them are -Brimhaneeyavarga{corpulent), deepaniya (appetisers),

Stanyajanana (gaalactogogue), sukrajanana (spermatogenic), trishnanigraha, (thirstsuppressors), mutrasangrahaniya (anti diuretics),

In the context of diseases like trishna (thirst), prameha or madhumeha (diabetes),

Klaibya (impotence), etc. detailed measures of management comprising drugs, diets etc, aredescribed to bring the involved hormones to normal levels.

The principies of swasta rrrittq sadwitta etc. described in Ayurveda helps in maintainingendocrine function in normal state by preventing its preventable diseases.

lr

The features of sama purusha of Charaka advocate perfect description of normal state ofhormones as follows-

"s{{i{r cqrqq irq #t q{: Eeh{ft lM c rffi qqdtt

qRsqrsldqst:"vl}o-qrqrryss-g: |-trlr qiur rilq Gt* gq qis qq}ryd: I t"R2t/rs-19

The person who is having appropriate mamsa pramana (size of the muscles)and

samhanana(compactness),of the body possess perfect and strong indiyas "FIe will not suffer

and able to withstand for hunger, thirst, heat of the sun ,cold and exercise and possess

appropriate digestion and assimilation.

Dr. G.Purushotharnacharyulu

rc32. In the present context ie in Ch.vim.5/8; and A-s. sareer 6127 vamaparshva has been

mentioned as the one of the moola stana of annavaha srotas theother being amasaya. The

vamaparshva refered in this cotext is limited to the area ofupper left quadrant of the

abdominal cavity excluding amasaya.

Hence the strucfures, organs and functional units located in this region are the same as

suggested in the question itseif which are ils follows-

1.Root of the mes€ntry and some part near by

2. Pancrease (agnyasaya)

3.Spleen (pleeha)

The Physiological importance is the same as descriH under second stage of avastha paka

ie amlavastapaka .See the ans.10.3.

i 0 34 Except in the context of apasmara samlrapti in Bhela samhita nowhere in the

classics siras (head ) has been described as the seat of manas. In Bhela samhita also-

"B1q11ilqqdrfo sftfqqqq qq; rf,Tpr fud ftrrqr- W rslRo.r-

rrva: sq-qarfr gGfq{rrrs' .rrFl I

ol-guig-d-g*riffi acc*ifurottfuqlgri ffi q H sf,s irrwFt I

Basing on the above even in the Bhela samhita also Fkidaya (heart ) has been

mentioned as the seat of manas or chitta.

There is no mention in any ofthe Ayurvedic classics or subsequent texts that there are

two hridayas neither there is description of one as siro hridaya and another as uro hridaya.

But many functions i-e. mental and nervous functions are described to pertain to theorgan hridaya according to the Ayurvedic texts contrary to modern medicine.

Brain cannot work without blood supply through heart (hridaya).I{ence basing on thepresent knowledge of modern medicine as understood in the light of Ayurveda the seat ofmanas ( mind and nervous system ) is the hridaya (heart ), and karya stana (functionary centre) is the brain (shira)


10 35 See the ans.10.34.


10 36 See the ans. 8.14.and 8.17.

The scientific parameters can be developed which include signs and symptoms basingon the clinical features described for satva kayas etc.

But it is not possible to use CT scan, MR! Encephalography and such othertechniques as there will be no stn-rctural variations and other identifiable abnormalities in thebrain basing on the satva, rajo and tamo gunas.

Dr. G. Purushotharnacharyulu

10.37 See the ans. 10.19.

Similar to parthivagni which digests and assimilates parthivamsas ofthe foodfollowed by the digestion of all types and tastes offood by jatharagni and nourishes therespective bhutamsas or organs of the body like ghranendriya the apyagd nourishes therasanendriya etc.

The panchendriya dravyas are not different from the u$al food products. Each andevery substance in the universe and the human body with all the anga prafyatr$s is composedof pancha maha bhutas. The zubstances of relevant mahabhutas get digested and assimilatedby the respective [email protected] which include dhatvagnis also. Thus the anga pratyangas of the bodyincluding pancha gnanendriyasare nourishd. The amsas ofthe ahara rasawhich causesnourishment ofthe panchendrias are termed as panchendriya dravyas. Though these are notdifferent to the uzual nutrients but due to the amsas they possess pertaining to the panchagnanendriyas. They have selective tendency to reach them and nourish them.


I {"t

/

. '-1

10.38 The property of dooshana pertains only to dosha but not to agni, dhatu or malas.Similar to the agni situated in the hot waterwhen causes burning and other effects of heat it isstated usually that the burning is caused due to the hot water. In fact it is not the water whichcaused burning but the heat situated in the water. In the similar rnanner it is stated in someinstances that agni is vitiated or dhatus vitiated . But in fact the capacity of vitiating otherfactors is possible only through doshas.

Hence it is the dosha that vitiate agni but not the agni that vitiate {osha (Ch,vi.5;Ch.saree 6/18).Doshas are superior than agni . Due to the vitiation by doshas only, mant4teekshna, vishama and sama agnis occur due to sleshm4 pitta, and vata and sama doshas inthe respective prakrutis in order. (Ch,vim.6/12)


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