Review of Ayurvedic Literature

5

Review of literature

Sthaulya (Obesity):

In Ayurveda Obesity is regarded as Medoroga – A disorder of Meda Dhatu - Adipose tissue

and fat metabolism, One of the undesirable individuals , Atisthaulya’- ‘Santarpan janya vikara’-

an over nutritional disorder.

Sthaulya (Obesity) is one among the major diseases of modern era. In modern era with

continuous changing life styles and environment, changed dietary habits, man has become the

victim of many diseases caused by unwholesome dietary habits and obesity is one of them.

Obesity is a blessing of the modern age of machines and materialism. It occurs as a result of lack

of physical activity with increased intake of food. The industrialization, stress during the wor,

dietary habits, lack of exercise and various varieties among the daily diet e.g. fast food, freezed

fruits, increased amount of soft drinks and beverages, canned foods results into the clinical entity

which we can call as obesity.

Obesity is the only clause which is gaining more and more attention of scientists at global level.

Many institutions and medical schools are making efforts to find a perfect remedy for this

burning problem. By this time, many countries are making effort in this field of research. Many

theories have been put forward with many new hypotheses describing the exact etiopathogenesis

of Sthaulya or obesity.

As it is said that " where ever is the carcass there will be vultures gathered together" in the

similar fashion, the obesity is such a physical state where hypertension, osteoarthritis, diabetes

mellitus, cardiovascular accidents impotency and many other grave complications are the

Vulturous invited. The long term dangers of obesity are like a sword hanging over one's head

tied in a weak thread which can strike at any time and create numerous difficulties and boundless

miseries.

Definition of Swastha Purusha as mentioned in Ch.Su.21/18-19 and Su.Su.15/48, health is the

only way to achieve the ultimate goal among the Chaturvidha Purushartha. Acharya Sushruta has

Review of Ayurvedic literature

6

also described that Madhyama Sharira is the best but Atisthoola and Atikrisha are always

affected with some complaints (Su.Su.15/42). Acharya Charak has thrown light on the eight

varieties of impediments which are designated as Nindita Purusha; Atisthaulya is one among

them.

Historical view:

“Veda” the primary source of literature and knowledge that narrates medical science very

lucidly. The exact word Sthaulya is not found in Veda, but some related scattered references like

Medas, Medini, Pivasi are available in Atharva Veda (1/11/4, 4/27/5 and 8/7/7). In Rigveda and

Yajurveda (25th

Chapter), Meda and Vapa have been mentioned. The word Medini and Pivasi are

used as synonyms of herbs in Atharva Veda (1/11/14, 8/7/7), which probably indicate substances

like Meda. In Yajuraveda (12/97) a disease named “Upachita” has also been described. It has

been advised in Atharva Veda (1/1/2) to strengthen and hardened the body like a stone;

otherwise it will cause flabbiness of the body and obesity. All these references indicate

regarding existence of this condition in Vedic era.

Charaka has described Sthaulya scientifically. In Charaka Samhita, Sthaulya has been

mentioned under "Ashta Nindita Purusha" (eight despicable personalities). Charaka has narrated

its causative factors mainly exogenous and hereditary type along with its pathology, sign and

symptoms, prognosis and management. In Charaka Sutra. 21, definition of Sthaulya, its

etiopathogenesis, pathophysiology of excessive hunger and thirst, cardinal symptoms, Ashta

Dosha and complications of Sthaulya have been described in detail. Besides that, other aspect of

Sthaulya and its line of treatment have been described at various places in Charaka Samhita i.e.

Taila Sevana Yogya (Ch.Su. 13/44), Swedana Ayogya (Ch.Su.14/17), Adhika Doshayukta Rogi

(Ch.Su, 16/13-16). It is also mentioned as disorder of Sleshma Nanatmaja (Ch.Su. 20/17),

Samtarpana Nimitaja (Ch.Su. 23/6), Ati Brimhana Nimitaja (Ch.Su. 22/24) and Samsodhana

Yogya (Ch.Su, 16/16). Detailed anthropometry is described in Charak Vimana Sthana (8/117),

under the heading of Pramana Pariksha. Gramya Ahara and Gramya Vasa have been mentioned

as root cause of all illness due to flabbiness of body and excessive accumulation of Meda

(Ch.Chi 1/2-3). In Charaka Sutra 21/18-19 - Madhyama Pramana Sharira i.e. well built and dual

proportionate physique is fconsidered the best.


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Sushruta has narrated the etiopathogenesis of Sthaulya Roga on the basis of an endogenous entity

caused due to "Dhatvagnimandhya".(Su.Su.15) Sthaulya is considered as the physical condition

of the body (Su.Su.35/40), which results due to vitiation of Meda Dhatu (Su.Su.24/13), Medo

Vaha Srotas (Su.Sa. 9/12), Rasa Nimittaja disorder (Su.Su.15/37), and he has also mentioed new

synonym Jatharya for Sthaulya ( Su.Chi. 12/11).

Kashyapa has given some new aspects of management while narrating Medasvi Dhatri Chikitsa

and suggested Raktamokshana (blood letting) as one of the best treatment for Medasvi Dhatri i.e.

obese frostier mother (Ka.Chi.). Sthula and Atisthula words are frequently used at different

places. Atisthula is classified under eight censurable physique while describing the anthropology

in Ka. Su 28/6. Sthaulya is one of the disorder in which Snehana Karma is contraindicated, as it

increases severity of disease. Despite of that in some conditions it can be used with Triphala,

Lavana, and Vyosha (Ka. Su. 22/55)

In Bhela Samhita verse-2, Sthaulya is described as a disorder of vitiated Meda in chapter on

Sanshaman Paridhaniya.

Vriddha Vagbhatta and Vagbhatta have elaborated etiopathogenesis of Sthaulya on the basis of

formation of Ama and disturbance of the process of Dhatuparinama. i.e. intercellular

metabolism and mechanism of respective Agni.

In Ashtanga Hridaya Sutrasthan 14 and in Ashtanga Samgraha Surasthan 24, various therapeutic

and prophylactic measures to cure and prevent Sthaulya have been mentioned and considered

Rasanjana as a drug of choice for it, but after observing relapse and challenging nature of the

Sthaulya, they concluded that there is no treatment of excessive obesity ( As. H. Su. 14/31).

Sthaulya is counted as a disorder of Shleshma Dosha seated in Medo Dhatu (As. S. Su. 19/26)

Jathara Unnati i.e. abdominal adiposity is stated as the result of placement of Shlesma in

Koshtha (As. S. Su. 19/28). Flabbiness of Dhatu caused by Ama is main pathogenesis of

Sthaulya as highlighted in As.S.Su.24/23. Similar pathophysiology of Atisveda and Medo

Vriddhi has been mentioned (As.S.Su.24/26-27) Use of langhana therapy (As.S.Su.24/13) is


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indicated for Brihaniya disorder like Sthaulya (As.S.Su.24/26-27). Types of Sthaulya and their

management has been first time mentioned by Vagbhatta (As.S.Su.24/14-16).

Vagbhatta has emulated foot step of Sushruta to describe Meda vikriti. Comparatively less side

effects of excessive alcohol intake occur in Medadhikya Purusha is mentioned in Ashtanga

Samgraha Nidana 6/11-12. Vitiation of Meda in pathogenesis of Arsha is observed by Vagbhatta

in Ashtanga Samgraha Nidana 7/2. In pathogenesis of Mukhadushika vitiation of Meda was first

time observed by Vagbhatta (Ut.31/5) over indulgence in Brihmana substances is a cause of Ati

Sthaulya.

Madhavakar has elaborated the pathophysiology of Sthaulya on the basis of fat tissue and fat

depot site (M.N.34/4). Symptomatology of Sthaulya and new symptoms of the disease like Moha

is described (M.N.34/3).

Sharangadhara has described Sthaulya by the name of Medo Dosha. Medo dosha is of only one

type and caused due to aggravation and dominancy of Vata (Sh.Pu.Kh.7/65). In this text, Sveda

has been mentioned as Updhatu of Meda (Sh.Pu.Kh.5/15) and Danta, Kaksha, Medhruadi mala

as Mala of Meda ( Sh.Pu.Kh.5/12). Jatharastha Meda (fat in abdomen and omentum) is

nourished by Vrikka. i.e. Role of suprarenal gland was first time observed by him (Sh.Pu.Kh.

5/35). On this basis, Medaparinamana Kala can be calculated as 15 days and 108 minutes.

Excessive intake of Sneha may speed up conversion period. Sthaulya is mentioned as a

characteristic of Sleshma Prakriti individuals (Sh.Pu.Kh. 6/21)

Other literature during medieval period:

The condition of obesity was well established during Gupta and post Gupta Kala and thus

mentioned at many places in Sanskrit literature like Bhagwata Mahapuran (5/10/10),

Agnipurana (281/16/19), Kadambari (4/2/9), Harshcharit (88), Caturbanai (Srngarhata-208),

Kalyan karaka (K/6/1/101), Shakuntalam (215), Dasakumar Charita (265) etc. Fat alleviating

property and girth reducing action of Mrgaya have been described by Kalidas in Shakuntala and

Dandi in Dashakumar Charita. Some remedies like Shiva Gutika advocated by lord Shiva and

Methimodaka by Kamadeva are attributed to have Medahara and Sthaulyahara properties.

In Chakradatta, Acharya Chakrapani has compiled the original thoughts of Brihattrayi and

presented his views under the heading Medorogadhikar and described a recipe to reduce


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abdominal girth. Besides that he has given considerable contribution in understanding of the

problem through precise commentary on Charaka Samhita. Regarding line of treatment for

Sthaulya, he has commented that guru property helps to alleviate Kshudha while Aptarpana

property helps to reduce Meda. (Ch.Su.21/1-20)

Dalhana has given valuable explanation to understand the phenomenon of Ama formation in

Teekshnagni condition in the commentary on Su. Su. 15/32 He has also given the characteristics

of Krathana symptoms, status of Vatavikara in a Sthula person (Meda Krita Marga Avarana

Nimita) and line of treatment by interpreting Virukshana as Medoghna and Chhedaniya as

Srotovisodhana, through his commentary on Su.Su.15/32.

As per Shrikanthadatta and Vijay Rakshita, Medodushti word is indicated for Sthaulya and

Madhura Annarasa is explained as Madhura Praya Ama Iva Annarasa i.e. Madhura rasa

dominant vitiated Annarasa, Shrikanthadatta has indicated Vishamagni in place of Teekshnagni

as main pathology in genesis of Sthaulya. (MN.34/1-9) Indu has used Saktu, Lohodaka Pulaka

etc. as the line of treatment of Sthaulya, in his Shashilekha Commentary on As.S.Su.24/20.

Arunadatta has used word "Sthavima" for Sthaulya and explained it on the basis of etymology in

his Sarvanga Sundari commentary on Ashtang Hridaya and Sangraha.

Hemadri has advised to take Churna of Yavanal, Madhukajalam as Madhumishrita Udaka,

Dandahata as Takra, Agnimantha as Tarkari, Kshara as Yavakashara in the management of

Sthaulya in his Ayurveda Rasayana commentary on Ashtanga Hridaya.

Aadhmalla in Deepika commentary of Sharangadhar Samhita has thrown light on consideration

of Meda as Dosha, due to Karya Karan Bhava concept and the efficacy of Meda to obstruct the

channel and to produce the disease independently (Sh.Pu.Kh.7/65) In Gudhartha Deepika

commentary, Kashiram Vaidya has tried to explain about controversy and given solution that

Medodosha is one of the type due to aggravation and dominancy of Vata Dosha hence, Meda is

not considered as Dosha.

Bhavamishra has given more emphasis on risk factors, morbidity and other additional regimonial

and behavioral therapies in 39th

chapter of Madhya Khanda. Furthermore, he has described

various melodies to combat distressing symptoms like Swedabadha, Gatradaurgandhya,

abdominal adiposity. Rasa preparation has been mentioned for the treatment of Medoroga and


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management side of Medadustijanya roga in Yoga Ratnakara in Medoroga Adhikar. In Rasa

Guna chapter verse no.134, he has mentioned Tikta Rasa as Meda pravardhaka. Seating after

meal is mentioned as a predisposing factor for the development of Tunda (abdominal adiposity)

Drinking of water after meal is also a cause for increasing Sthulata.

Etymology of Word "Sthaulya":

The word Sthaulya is derived from root "Sthu" with suffix "Ach" which stands probably for thick

or solid or strong or big or bulky.

According to Vachaspatyam, the word Sthaulya means heaviness of the body. (Vachaspatyam

6/5358)

According to Amarakosha, it stands for excessive growth of the body.(Amarakosha –Nanartha

Varga-204)

According to Hemachandra it indicates the state of over nutrition of body or dullness of intellect.

(Hemachandra)

According to Kautilya, the world "Sthulata" means largeness or bigness or bulkiness or stoutness

of body. (Kautilya Patala 1/190)

A person having heaviness and bulkiness of the body due to extensive growth especially in

Udaradi region is termed as "Sthula" and the state (Bhava) of Sthula is called

"Sthaulya".(B.P.M.K.39)

Definition of Atisthaulya:

मेदोमाांसातिवदृ्धत्वाच्चलस्फिगुदरफिनः

अयथोपचयोत्साहोनरोऽतिफथलूउच्यिे || (Ch.Su.21/9)


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Atisthaulya has been defined as a person, "who on account of the inordinate increase of fat and

flesh, is disfigured with pendulous, buttocks, belly and breasts and whose increase in bulk is not

matched by a corresponding increase in energy.

Etiology of Atisthaulya

िदतिफथौल्यमतिसम्पूरणाद्गुरुमधरुशीिस्फनग्धोपयोगादव्यायामाद-

व्यवायाद्दिवाफवप्नाद्धर्षतनत्यत्वादचचन्िनाद्बीजफवभावाच्चोपजायिे|| (Ch.Su.21/4)

अचचन्िनाच्चकायाषणाांध्रवुांसन्िपषणेनच

फवप्नप्रसङ्गाच्च नरो वराह इव पुष्यति || (Ch.Su.21/34)

Etiology of Sthaulya is categoriesed in to four types:-

Dietary causes

Shleshmala, Guru, Madhura, and Snigdha Ahara (excessive consumption of sweet, heavy, cold,

unctuous food like dairy products (cheese, cream, butter, ice cream, yoghurt) intake of food in

excessive quantity and Adhyashana all these come under dietary causes.

Ayurveda is not only very particular about quality but also about quantity and mode of food

intake. Annapana Vidhi, Matrasheetiya, Drava Dravyavijnaneeya etc. chapters are specifically

meant for this. Quantity of the food and Jatharagni are interdependent. It means food taken in a

proper quantity only maintains Agni and this quantity depends on Agni Bala, So excessive intake

of food causes immediate aggravation of all the Doshas. This leads to disease manifestation in

the body. Adhyashana is intake of the food before the completion of digestion of previously

consumed food. Dalhana has clearly told that in the presence of Deeptagni also Adhyashna

produces Ama and leads to the formation of Madhura Anna Rasa, which in turn forms

Medovriddhi.


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Life style and behaviour

Avyayama (Sedentary life style and Lack of physical exercise), Divashayana (sleeping during

day time), Lack of indulgence in sex are categorized under Viharaj Nidana. References from the

classics reveals that Vyayama is must for a person who takes more fatty foods, since it reduces

fat. Importance of Vyayama is exaggerated by saying “one who does regular exercise need not

think of Guruta (Heaviness) and Laghuta (Lightness) of the foods.” Contrary to this lack of

exercise along with Guru Ahara definitely leads to Madovriddhi. Vyavaya is also a kind of

physical work where in more calories is spent for one intercourse. If a person is not indulging in

sex, Dhatu Kshaya will not take place instead it gives Dhatupushti which leads to Medovriddhi.

It is strictly advised for an obese person not to take day sleep and less sleep even at night,

because walking in the night causes Rukshata and daytime sleep increases Snigdhata that causes

Kaphavriddhi and leads to Sthoulya.

Mental cause

Achinta (Lack of thinking) and Shoka (anxiety or anger) can be included under this heading. In

Ayurveda Mental causes also have been considered as important entity for disease manifestation.

Harsha Nityatwa (Cheerful mind) and Achinta are Mansika causes definitely influence the

Sthoulya. Mental disturbances cause Vata Vriddhi which indirectly causes Dhatu Kshaya

whereas Prasanna Manas always increases Kapha hence becomes cause of the Sthoulya.

Genetic cause

Charaka samhita is the only text in Ayurveda which explains Beeja Swabhava (Irrespective of

diet the person is obese due to genetic makeup) as a causative factor. Commenting over the word

Beeja Swabhava Gangadhara and Chakrapani have clearly explained, “Atisthula Mata Pitra

Shonita Shukra Swabhavat” which means the character of Sthoulya is inherited from obese

parents. In contemporary era of medicine Beeja Swabhava is a genotypic character which is also

known as hereditary character.


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Etiologies of Atisthoulya as described by different authors

Pathogensis of Atisthaulya:

रसतनममत्िमेव फथौल्यां कार्श्य ंच | ित्रर्श्लेष्मलाहारसेववनोऽध्यशनशीलफयाव्यायाममनो द्ददवाफवप्नरिफय

चाम एवान्नरसोमधरुिरर्श्च शरीरमनुक्रामन्नतिफनेहान्मेदो जनयति, िदतिफथौल्यमापादयति ||

(Su.Su.15/32)

The pathogensis for the disease explains the method or process by which the vitiated Doshas

reach to the Dushyas and produce the anatomical and physiological changes in the target organs

leading to expression as a disease. Usually this process follows a regular pattern according to

Samanya Siddhanta of Ayurveda that is why “Samyaka Prapti of Vyadhi is known as

Samprapti” Exceptionally in diseases like Medoroga it differs from regular Samprapti. Hence

deep study and detailed analysis over pathogenesis of Medoroga carries importance. The

Samprapti of Medoroga has been vividly described in almost all the textbooks of Ayurveda.

S.No. Etiologies Ch Su AsS BP MN YR

1 Shlesmala Ahara - + - - + +

2 Guru, Madhura, Sheeta,

Snigdha Ahara

+ - + + - -

3 Adhika Matra Sevana + - - - - -

4 Adhyashana - + - - - -

5 Avyayama + + + + +

6 Divashayana + + + + + +

7 Avyavaya + - - - - -

8 Achinta + - - - - -

9 Beeja swabhavaja + - - - - -


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Decreased physical activity, sleeping during day and Kaphakara Aharas induced Madhuryata to

Annarasa, which in turn increases the Medas by its Snigdha quality and this obstructs the

nutrients channels which deprives the remaining tissue from nutrition. So only fat accumulates in

large quantities in the body. Because of obstruction, Vayu in Kostha begins to act fast, increases

the digestive activity rapidly, making voracious hunger and craving for large quantity of food,

just as the fire destroys the forest, Vata and Agni destroys the body resulting into hyper

metabolic activity.

Prodromal features of Atisthaulya:

The Purvarupa of Medoroga are not specifically mentioned by any of the authors.The

features mentioned for Medoroga are like increase in Medodhatu, Pendulum movements of

buttocks, abdomen and breast, lack of enthusiasm in physical activities and disproportionate

growth of the body. However the general principle about Poorvaroopa states that, “features of the

Vyadhi when found in Avyakta or Alpa Avastha are considered as Poorvaroopa. So,

Medovriddhi before to the pendulum movement of Sphika, Stana, Udara can be considered as

Poorvarupa. Before the manifestation of the disease, Agni is deprived and once the Medas start

accumulating, it turns into Teekshanagni.

Features of Atisthaulya:

अतिफथलूफय िावदायुर्ो ह्रासो जवोपरोधःकृच्रव्यवायिा दौबषल्यां दौगषन्ध्यां फवेदाबाधः क्षुदतिमात्रां

वपपासातियोगर्श्चतेिभवन्त्यष्टौदोर्ाः|| (Ch.Su. 21/4)

Rupa is the prominent diagnostic parameter of a disease. At this stage, Dosha Dushya

Sammurchhana is completed and the onset of the disease takes place, which gives the symptoms

of the disease. These sign and symptoms may change from time to time according to the progress

of the disease. Certain symptoms may newly appear while some may disappear. We cannot find

all the symptoms in every patient at once unless the disease becomes grave.


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Features of Atisthoulya as described by different authors:

S.No. Features Ch

Su AsS MN BP YR

1 Chala Sphika Udara & Stana + - + + - +

2 Ati Kshudha + + + + + +

3 Ayasa - - + - - -

4 Alpa Bala + - + - + -

5 Dourgandhya + + + + + +

6 Ati Pipasa + + + + + +

7 Ati Nidra - + + + + +

8 Utsaha Hani + - + + - -

9 Moha - - - + + +

10 Kratana - + - - + +

11 Krachhra Vyavayatva + - - + + +

12 Javoparodha + - - - - +

13 Jadya - - + - - -

14 Soukumarata - - - + - -

15 Ati Swada - + + + + -

16 Gadgadatwa - + + - - -

17 Alpa Ayu + - + + - +

18 Kshudra Shwasa - + - + + +


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Prognosis of Atisthoulya:

Before starting the treatment of any disease it is essential to know whether that particular state of

the disease is curable or incurable. Almost all the texts consider Sthoulya as Kasta Sadhya when

compared with treatment of Krishatwa but Vagbhata goes to an extent of saying that there is no

treatment for Sthoulya; neither Brimhana therapy nor Langhana therapy is sufficient to control

excessive fat accumulation and to decrease Agni and Vata. Indu commenting over it states that

Brimhana therapy given to a obese person will decrease Agni and Vata but not the Medas,

whereas Langhana therapy will decrease Medas but increases Agni and Vata. So treatment is

very difficult. Modern texts say successful treatment of obesity means sustained attainment of

normal body weight and composition without producing unacceptable treatment induced

morbidity, is rarely achievable in clinical practice. Medoroga can be considered as Kasta Sadhya,

if it is Navotpanna, having less intensity, and without complications.

Complications:

Complications appearing after the manifestation of the prime disease and which are difficult to

treat are termed as Upadravas. Agni and Vata, in their aggravated state cause many of

complications in Medoroga.

Complications of Sthoulya by different authors are as follows:

S.No. Complication Ch Su AsS MN BP YR

1 Vata pitta Vikara + - - - + -

2 Prameha Pidika - + + - - -

3 Jwara - + + + - +

4 Bhagandara - + + + - +

5 Vidradhi - + + - - -

6 Vatavikara - + - - - -

7 Udar roga + - - -

8 Prameha - - + + - +

9 Urustambha - - + - - -

10 Kushta - - - + - -


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11 Visarpa - - - + - +

12 Atisara - - - + - +

13 Arsha - - - + - +

14 Shleepada - - - + - +

15 Apachi - - - + - +

16 Kamala - - - + - +

Prakriti:

Prakriti is an important concept of Ayurveda that explains individuality and has role in

prevention, diagnosis and treatment of diseases. It expresses unique trait of an individual that is

defined by specific and everlasting predominance of Dosha at the time of conception.

Etymology of Prakriti:

The word Prakriti is derived from Pra + Kri (to create or to act). Prakriti means constitution,

disposition or fundamental form (Monier Williams). Basic entity responsible for creation of

Universe is called as Prakriti. Samkhya and Sushruta have described it as Avyakta Prakriti or

Moola Prakriti the state of equilibrium of Triguna (Su.Sha.1/4). Charaka has explained Ashtadha

Prakriti as Panchatanmatra + Ahamkara + Mahat + Avyakta(Ch.Sha.1/17). Though the word

Prakriti is referred in many contexts, but here main focus is on the Deha Prakriti .

According to the Bhagavad Gita, Prakriti is uncreated or beginningless. It is described in

Bhagavada Gita as the "primal motive force". It is the essential constituent of the universe and

is the basis of all the activity of the creation. In Vedic literature (Brahman and Upanishad)

Prakriti is used for meaning like Swabhava, Sharir, Utpatti etc. In Ayurveda Prakriti represents

the traits appearing at the time of union of Shukra (sperm) and Shonita (ovum). Prakriti in

reference to the present study has been used with meaning Swabhava or nature of the individual,

which covers the physical, social, mental and spiritual characteristics of life. Qualitative and

quantitative, unchangeable Doshika predominance from birth to death is called as Prakriti.


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Formation of Prakriti:

Prakriti is specific composition of Dosha that is everlasting throughout the life. Dominance of

Dosha at the time of union of Shukra and Shonita, and it is unchangeable (Avyabhichari)

throughout life is called as Prakriti (Ch.Vi.6/13).

Status of Dosha at conception determines Prakriti. Though Dosha are dominant (within normal

limit), they do not cause diseases but they are well tolerated being congenital in nature. Charaka

specifies Sama Dosha as Sama Prakriti, in which Dosha are in state of equilibrium. Others are

not termed as Prakriti but called as Vatala, Pittala and Shleshmala (and not Vataprakriti etc.).

Charaka has considered Prakriti as normal state hence described Sama as only Prakriti

(Ch.Su.7/39-40). Sushruta has described Dosha predominance (Utkatata) but within normal

limits (Su.Sh 4/63). According to Ashtanga Hridaya, in any Prakriti, Dosha are elevated but well

tolerated and do not cause abnormality (A.H.Su.1/10). Chakrapani has explained that Utkatata of

Dosha is of three types i.e heena , madhyama and uttama . If utkatata of dosha at the time of

Prakriti formation is ‘Heena,’ it will not harm the individual.

Dosha are classified in two components: Prakrita and Vikrita Dosha. Prakrita Dosha are

congenital, maintain homeostasis, regulate physiological processes and responsible for health.

Vikrita Dosha are generated in metabolic processes and are responsible for diseases. Prakrita

Dosha are responsible for Prakriti hence it is unchangeable and constant nature throughout life of

an individual.

Dosha, though dominant are in physiological limits in Prakriti, abnormal in diseased state and

completely changed in Arishta (alarming signs of death or grave prognosis of disease)

(Ch.Ind.6/24).

Tridosha and Triguna- Basis of Prakriti:

Tridosha are basic factors responsible for health and disease. Dosha are biological expression of

Mahabhuta. They govern all the functions of body and mind but on vitiation produce diseases.

Vata, Pitta and Kapha are three Dosha. Each Dosha possesses specific Guna or attributes. These

attributes are defined according to pharmacological actions and form base for diagnosis,

treatment, diet and lifestyle advice.


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Vata is Ruksha (Dry), Laghu (Light), Chala (Mobile), Sheeghra (Swift), Sheeta (Cool), Parusha

(Rough) and Vishada (Cleansing) (Ch.Vi.8/98). Pitta is Tikshna (Penetrating), Ushna (Hot),

Visra (Having musty smell), Drava (Liquid) Amla (Sour) and Katu (bitter) (Ch.Vi.8/97). Kapha

has Snigdha (Unctuous), Guru (Heavy), Manda (Slow) Sthira (Stable), Picchila (Slimy) and

Accha property (Ch.Vi.8/96). These attributes of Dosha are expressed in physical and

psychological characteristics.

Satva, Raja and Tama are Triguna. These are mainly psychological attributes, which also affect

physical characteristics. Satva is related to consciousness, intelligence, perception and memory,

Rajas is responsible for kinetic energy and impetus; Tamas is mass, inertia and responsible for

stability. These qualities are expressed in characters of body and mind, as Prakriti is

manifestation of composition of Dosha with specific Guna (C.Dwarkanath).

Factors affecting Prakriti:

Prakriti is formed at the time of fertilization and Dosha status of male and female gamete play

important role. There are other factors, which influence Prakriti determination is environmental

factors or phenotypic factors also called acquired factors. Foetus has inherited characters from

father(Pitrija), mother(Matrija), Soul (Aatmaja), mind (Satvaja), diet(Rasaja) and homologation

(Satmyaja). Characters of individuals are resultant of these factors (Ch.Sha.3/15).

Charaka has categorized influencing factors in to four types:

1. Shukra- Shonita Prakriti (Characters from father and mother)

2. Kalagarbhashaya Prakriti (Season and uterine environment)

3. Maturahara Vihara Prakriti (Diet and lifestyle of mother)

4. Pancha Mahaabhoota Vikara Prakriti (Attributes of Mahabhuta ) (Ch.Vi.8/95)

All these factors affect the genesis of Prakriti. Vagbhata and Sushruta have given emphasis on

inherited characters from parents while Charaka, Kashyapa and others highlighted more on

environmental factors for Prakriti determination. Nagarjuna has believed that environmental

factors in course of intrauterine life affect Prakriti. Kashyapa has emphasized importance of diet

of mother (K.Su.18/8). According to Bhela Samhita, diet and lifestyle of father and mother affect


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Prakriti of offspring (Ch.Ind.1/7).

Charaka has described method of procreation and development of healthy child by controlling

possible affecting factors(Ch.Sha.8). The process for elective pregnancy includes Panchakarma

and Vajikarana to produce healthy gametes. Procedures like Pumsavana, Garbhasthapana and

Garbhini Paricharya (Obstetric nursing guidelines) are meant for equilibrium of Dosha for

healthy child.

Other factors influencing the Prakriti:

1. Jatiprasakta (Characters linked to race)

2. Kulaprasakta (Familial characters)

3. Deshanupatini (Characters related to geographical or agro-climatic location)

4. Kalanupatini (Seasonal variations at the time of conception)

5. Vayanupatini (Characters dependent on age or stages of life)

6. Pratyatmaniyata (Individual variations despite of any similarity) (Ch.Ind.1/7)

Types of Prakriti:

Types of Prakriti based on Tridosha, Triguna and Mahabhuta are termed as Dehaprakriti,

Manasprakriti and Bhautika Prakriti respectively.

Deha Prakriti:

Prakriti with reference to Dosha is known as Dosha prakriti or Deha prakriti or Sharirika

Prakriti, as it expresses mainly physical characters. There are seven types of Doshaja Prakriti

described in Ayurveda on the basis of predominance of one or more Doshas. Ekdoshaja (One

Dosha) types are concerned with one dominant Dosha they are three Vata, Pitta - Kapha,

Dvidoshaja (Vata-Pittala, Vata-Shleshmala and Pitta-Shleshmala) types exhibit dominance of

two Dosha and they are three (Vata Pitta, PittaKapha, Kapha Vata ) while Sama Prakriti has

three Dosha in balanced state(Ch.Vi.8/95 and Su.Sha.4/61). According to Vagbhata , individuals

of Sama Prakriti are excellent while mixed Prakriti are deplore. The person of Vata, Pitta and


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Kapha predominance are said to be inferior, average and good respectively (A.H.Su.1/10).

Individuals of Sama Prakriti are always healthy and of Vatika etc. are always remaining ill

(Ka.Su.18). Acharya Bhela has considered Sannipataj Prakriti in place of Samaprakriti.

Manas Prakriti:

Manasa Prakriti also has seven types as Dehaprakriti. It is also known as Gunaprakriti,

Mahaprakriti or Chittaprakriti and mainly deals with attributes of mind. Charaka and Sushruta

further subdivided Manas Prakriti into 16 categories. On the basis of Triguna, there are three

types of Manas Prakriti i.e Satvaja, Rajas and Tamas. These three types of Manas Prakriti have

been further divided into sixteen types. Brahma, Mahendra, Varuna, Kaubera, Gandharva,

Yamya and Rishi Satva come under Satvaja Manas Prakriti. Asur, Rakshasa, Paishacha, Preta,

Sarpa and Shakuna are included in Rajas Manas prakriti. Pashava, Matsya and Vanaspatya are

the subtypes of Tamas Manas Prakriti (Ch.Sha.4/31-57 and Su.Sha.4/81-99). Acharya Kashyapa

has described two additional Manas prakriti, one is Prajapatya under Satvaja group and another

one is Yaksha under Rajas group.

Bhautika Prakriti:

Classification of Prakriti based on dominance of Mahabhuta is termed as Bhautika Prakriti by

Sushruta (Su.Sha.4/80). Attributes of respective Mahabhuta reveal five types of constitutions.

Vayaveeya Prakriti has similar characters as Vata Prakriti, Tejas Prakriti is similar to Pitta

Prakriti and Aapya Prakriti resembles Kapha Prakriti. Parthiva Prakriti has Sthira, Vipula Sharira

(stable and large body) and Kshamavana (has forgiveness). Nabhasa (Aakashiya) Prakriti has

large cavities and live longer and follow purity.

Characteristics of different types of Deha Prakriti:

Before a detailed description of each Prakriti type, the qualities of each Dosha have been

described. These qualities are manifested in the individual's personality.

Vata is dry, light, mobile, expansible, quick, cold, rough, clear and astringent in taste. So Vata

Prakriti individuals tend to have dry and rough skin, are light built, quick in their mental process

and initiation of action.

Pitta is hot, penetrating, slightly foul smelling, liquid, sour and pungent in taste. So Pitta Prakriti


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individuals tend to sweat a lot and tend to have a higher than normal body temperature.

Kapha is unctuous, smooth, soft, sweet in taste, stable, dense, slow, rigid, cold and clear. Kapha

Prakriti individuals tend to have soft limbs, slow gait and are slow to understand. The cold

quality means that their Agni or digestive power is low.

Vata Prakriti:

The dry quality of Vata is manifested in the body as dry skin and thin structure i.e. lean body.

The hair, nails, teeth and eyes appear dry. The voice is weak, low, crackling and hoarse. These

individuals require little sleep and are hyperactive. The movements of the individuals especially

of the eyebrows, chin, lips, tongue and limbs are quick and unsteady. The expansive nature is

manifested in prominent blood vessels. Due to quick action, the individual shows early initiative

in work but because of the dry quality he loses strength and becomes tired. Their memory is

weak but they have a quick grasping power. Due to the cold quality, the body temperature is low

and stiff body. The natural desires and craving for food and environment are opposite to the

qualities of Vata. They have meager seminal fluid and have only a few children. They tend to

have a short life span (Ch.Vi. 8/98).

Pitta Prakriti:

Due to the inherent hot quality of Pitta, these individuals have a high metabolic rate, a tendency

to eat and drink a lot and are often thirsty. They develop moles and skin eruptions. They possess

soft and scanty hair and tend to be prematurely grey and bald. They are unable to bear even

minimum heat. They are brave and courageous but cannot tolerate exertion. They get easily

provoked and upset. The fluid quality makes the body parts, muscles and joints soft and flabby.

The high metabolic rate leads to excessive perspiration and excretion. The foul smell of the Pitta

tends to give them a typical body odor. The quality of heat and pungent taste leads to limited

sexual urge, scanty semen and limited progeny. Due to the sharp and quick action, they have a

very good intellect, grasping power, memory and are of moderate strength and the life span is

medium (Ch.Vi.8/97 ).

Kapha Prakriti:

Due to the unctuous nature of Kapha, the individuals of Kapha Prakriti possess unctuous and


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oily skin. Soft quality of Kapha makes the face soft, looks gentle and clear. Sweet quality gives

them a large quantity of semen and they have a strong sexual urge. Stable and steady quality of

Kapha endows them with a well-built and steady body. Dense quality of Kapha causes fullness

of the body and organs. Manda quality of Kapha makes the individuals slow in their activities

but they have strong perseverance and are emotionally very mild. They have steady and slow

body movements. Due to cold quality results in mild appetite (their Agni or digestion is mild)

and low body temperature. The steady and dense quality gives them steady joints and ligaments.

The clear quality gives rise to a pleasant appearance, color and voice. All the qualities of Kapha

endow the individual with strength, wealth and energy and also a long life (Ch.Vi.8/96).

Most people are having combination of two Doshas i.e. Dwandaja Prakriti. They possess

characteristics of both Doshas involved depending on the predominancy of Dosha. A balanced

constitution is ideal and extremely rare in which the balanced state of all the three Doshas,

neutralises the bad or unwanted qualities, support and bring out good qualities of the other.

Assessment of Prakriti:

Charaka, Sushruta, Vagbhata and other authors have described guidelines for Prakriti

assessment. Characters of Vata, Pitta and Kapha Prakriti are described in details, based on

predominance of Vata, Pitta, and Kapha. These characters can be divided into anatomical,

physiological and psychological variables.

Charaka has explained assessment of Prakriti based on Guna and described manifestation of

each Guna separately. For example, Vata Prakriti is illustrated on the basis of Ruksha, Laghu,

Chala, Shighra, Shita, Parusha, Vishada, Alpa Guna (Ch.Vi.8/100). Each Guna is responsible for

specific characteristics. Sushruta, Vagbhata, Harita, Bhavmishra and Sharangdhara have

described Prakriti based on anatomical, physiological and psychological characters. Sushruta and

Vagbhata have added numerous objective parameters as cracked legs and feet and having

emaciated tall body, eyes round shaped slightly remain open during sleep for Vata Prakriti,

coppery hair and laxity of joints for Pitta Prakriti, long arm, broad chest and muscular body for

Kapha Prakriti. Dreams, liking and disliking of different Prakriti have elucidated by other

Samhita (Su.Sha.4/64-76 and A.H.Sha.3/85-103). Sharangdhara has listed few parameters for

quick assessment of Prakriti (Sh.Pu.62-66).


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Sushruta and Vagbhata have linked Prakriti with some animals or birds based on similarity of

characters. This similarity is termed as Anookatva and explained as - Vata Prakriti personality is

analogous to goat, jackal, dog etc; Pitta Prakriti is similar to cobra, owl, cat etc and Kapha

Prakriti resembles swan, elephant, lion etc.

Apart from these characters; history, compatibility, proneness, lifestyle, diet and other aspects

are considered with structured clinical examination. Role of lifestyle, occupation and many other

causative factors requires appropriate credit. Thus Prakriti is retrospective evaluation of Guna

based on clinical examination of an individual.

Significance of Prakriti assessment:

Knowledge about Prakriti is prerequisite for assessment of Vikriti (pathology) hence it is

important for diagnosis and therapeutics (Ch.Sha.1/4). Treatment is called as Prakriti Sthapana as

it reverses pathology and restores Prakriti. Primary objective of Prakriti assessment is to estimate

Bala Pramana and Dosha Pramana of an individual (Ch.Vi.8/94) Bala Pramana refers to

judgment of physical and psychological potential that illustrates status of Dosha, Dhatu, Mala

and related organs. Assessment of Dosha Pramana is associated with nature and extent of Dosha.

Thus concept of Prakriti is important in preventive and curative aspects. Prakriti assessment is a

part of Dashavidha Pariksha (10-point evaluation) and is considered in totality with

understanding of other minimum nine aspects. By understanding the individual constitution of

every individual, one may infer which food, drink, exercise etc. are appropriate for maintaining

individual health. If the daily activities, diet, occupation and behavior are not adjusted to balance

this, then this constitutional humor becomes imbalance and gives rise to its characteristic

diseases. If the constitution is known then herbs, diet and other regimens including yogic

postures can be advised correctly both for disease treatment and to promote longevity. In short

significance of Prakriti assessment can be understood under the following headings.

Prakriti as part of Dashavidha Pariksha:

Ayurvedic classics like Charaka Samhita and Sushruta Samhita have recommended extensive

guidelines for assessment of disease (Vyadhi) and diseased (Rugna). These guidelines aim at

precise understanding of physiology and pathology; hence are applied to healthy individuals for

Prakriti assessment. Prakriti assessment is a part of patient examination (Dashavidha Pariksha)


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and that needs consideration of other factors like Vikriti (pathology), Dhatusarata (status of

tissues), Samhanana (compactness), Pramana (quantitative examination of organs),Aaharshakti

(digestive capacity),Vyayamashakti (capacity of exercise),Bala (strength), Kala (season), Vaya

(age). Considering all these dimensions, physician defines patient status, which forms the base of

treatment. Prakriti evaluation coupled with all the above factors give complete information on

which treatment (or health advice) is based. Thus Ayurveda emphasizes evaluation of patient in

totality for perfect diagnosis, management of health and disease (Ch.Vi.8/94).

Role of Prakriti in maintenance of health:

Prakriti has decisive role in restoration of health, which is the prime objective of Ayurveda.

Prakriti based guidelines for diet and lifestyle result in healthy tissues and homeostasis of Dosha

(Ch.Su7/41-44).

Role of Prakriti in diagnosis:

Prakriti forms basis for understanding Samprapti (pathology), extent and Vikalpana

(combinations) of vitiated Dosha and status of host factors. Prediction of proneness and severity

of disease can be speculated which helps in prognosis judgment (Ch.Vi.6/16).

Prakriti and disease proneness:

Disease is a result of complex interplay between causative agents, environmental and host factors

hence there are multiple factors which decide disease proneness. Sama Prakriti has good

resistance and generally not prone to diseases. Other types are labelled as Aatura (diseased), as

they have dominance of one or more Dosha and need regular preventive measures. Out of rest

six types, Prakriti with one Dosha (Ek Doshaja) have better resistance than two Dosha Prakriti

(Dvi Doshaja). Vata, Pitta and Kapha Prakriti are susceptible to disease in decreasing order

(A.H.Su.1/10). Manifestation of disease in different Prakriti will be different though causative

factors are comparable. Similar Dosha in Prakriti and Samprapti (pathology) leads to severe

disease.Vata, Pitta and Kapha Prakriti individuals may have severe Vata, Pitta and Kapha disease

respectively. These assumptions are based on presence of potent and similar Hetu (causative

factors). For example, Kaphavardhaka Hetu (Excess Guru, Snigdha, Manda etc. Guna) cause

severe Kapha disease in Kapha Prakriti individuals than any other Prakriti (Ch.Vi.6/16-18).


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Role of Prakriti in prognosis:

Prakriti is important for judgement of prognosis of disease . If Vikara Prakriti (nature of disease)

and Prakriti are similar then disease is difficult to manage (Kashtasadhya).When Prakriti and

diseases are of different origin, it is easy to manage (Sukhasadhya). Kashyapa Samhita has

defined role of season (Kala Prakriti) in relation to Prakriti. If season, disease and Prakriti are of

same Dosha, disease is untreatable and has bad prognosis. Any two of these if similar, make

disease difficult to treat (Ka.Khi.6/61).

Therapeutic role of Prakriti :

Though treatment design is based on multiple variables, Prakriti has a role in selection of drug,

dose, Anupana (vehicle) and Samskara (processing).Considering Prakriti (coupled with other

factors) some drugs or procedures are indicated (Ghrita for Vata and Pitta Prakriti ) or

contraindicated (Swedana for Pitta Prakriti ). Prakriti of an individual illustrates numerous

physiological functions like Agni (digestive and metabolic capacity), Koshtha (digestive and

excretory functions), Bala (Strength of tissues) life span are specific for each Prakri. Systematic

objective clinical evaluation is essential for understanding of Prakriti. Prakriti assessment with

other factors of Dashavidha Parikshaa should be contemplated for total understanding of patient

or healthy individuals (Ch.Vi.8/94).

Yoga:

Yoga is a way of life. It is predominantly concerned with maintaining a state of equanimity at all

costs. The basic concept of yoga is to unite the Atma or individual soul with the Parmatma or the

Universal Soul. According to Yoga philosophy, by cleansing one`s mind and controlling one`s

thought processes one can return to that primeval state, when the individual self was nothing but

a part of the Divine Self. This is the sense encapsulated in the term Samadhi.

Etymology of Yoga:

1. “ ” || (Upanishada)

2. “ ” || (Bha. G. 2/47)

3. “ ” || (P.Y.Su.1/2 )


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4. |

|| (Ch.Sha.1/137)

In Sanskrit, the term `Yoga` stands for `union`. A Yogi`s ultimate aim is to be able to attain this

`union` with the eternal self with the help of certain mental and physical exercises.

Ashtanga Yoga:

Hiranya garbha is the first to describe Ashtanga Yoga. In Ashtanga Yoga Yama, Niyama,

Aasana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi have been considered. Among

them first five are called Bahiranga whereas later three called Antaranga yoga. Hathayoga

pradipika is the text in which Asana and Pranayama have been described in detail as compared

to previous literature.

1. Yama:

Non violence, truth, non stealing, celibacy and not desiring for other’s are Yamas

(P.Y.S.2/30).These are self restriction or disciplines or ethical discipline or abstinence

(H.Y.P.1/17).

2. Niyama:

These are principles for social well being. Cleanliness, happiness, penance, reading philosophical

books and praying to God are Niyamas (Y.D.2/32).

3. Asana:

Asana is third part of Yoga, which includes different Yogic postures; it helps to attain further

steps of Yoga. Control over physical body later leads to control over mind, which enhances all

over development of being. Stable and comfortable posture is Asana (P.Y.S.2/46). Asana is the

first step of Hathayoga, which produces lightness of body and enhances strength and health

(H.Y.P.1/19).

4. Pranayama:

Word ‘Pranayama’ is made up of two words ‘Prana and Ayama’. ‘Prana’ means breath,

respiration, life, vitality, wind, energy or strength. ‘Ayama’ means lengthen, expend, stretch or


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restraint. This indicates the control over the breath. When Prana Vayu is moving, even the mind

will be unstable. When Prana Vayu attains stability the mind becomes stable. When both Vayu

and mind become stable, then only yogi can attain Sthanutva. So one should control the Vayu

through Pranayama process (H.Y.P.2/2).

5. Pratyahara:

Pratyahara is the act of self control and is the bridge between Antaranga and Bahiranga Yoga. In

other wards it is a step to attain ultimate goal, the salvation. As the sense organs are not in

contact with object, they mimic feature of mind. The sense organs become introvert

(P.Y.S.2/54). By practice of Pratyahara the sense organs are under the complete control over the

mind has been achieved. The person starts to look internally, about ‘self.’ This is the initial stage

of thinking about ‘self’(P.Y.S.2/55).

6. Dharana:

Process of withdrawal of mind from the senses and its blending with the soul is Dharana

(Y.D.3/1). After remembering the goal, concentrating over it and blending with the soul is

Dharana (Amritopnishada 5).

7. Dhyana:

Deep concentration in a particular thought or region like heart the seat for chakras in which,

mind is in state of complete concentration (Ekagra) is called as Dhyana. Here there is continous

thought about same object and there is no deviation even for a fraction (H.Y.S.3/2). It is of two

types. 1.Saguna Dhyana 2. Nirguna Dhyana

8. Samadhi:

Deep state of meditation where in yogi forgets about everything including himself, unaware of

surroundings. In meditation subject of Dhyana and act of Dhyana are separate. In Samadhi act is

one with object itself (Y.D.3/3). Dharana, Dhyana and Samadhi together are called

Sanyama(Y.D.3/4).


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Kapalabhati :

Kapalabhati or Bhalabhai (in the Gherand Samhita), is an important part of Shatkarma

(sometimes known as Shatkriya), the yogic system of body cleansing techniques. The word

Kapalbhati is made up of two words: Kapal meaning 'skull' and Bhati means 'shining,

illuminating.' Due to the process, the organs under the skull mainly the brain and the small brain

are influenced in a good manner. Hence the word is used in that way. It is intended mainly to the

cleaning of the cranial sinuses but has many other effects, according to the Gheranda Samhita

and Hatyogapradipika. The technique of Kapalabhati involves short and strong forceful

exhalations and inhalation happens automatically.

As the blacksmith blows his bellow in same way one should inhale and exhale very fast known

as Kapalabhati and it dries of Kapha Dosa. (H.Y.P.2/35)

Kapalabhati is of three types, namely Vama Krama, Vyutkrama and Sheetakrama.They destroy

Kapha Dosha. (G.S.1/55)

Vama Krama:

Inhale through the left nostril and exhale through right nostril, after that inhale through right

nostril & exhale through left nostril. (G.S.1/56)

Vyutkrama:

Draw water through both nostril and expel it slowly through mouth. This process is vyutkrama

Kapalabhati which destroys Kaphaja disorders. (G.S.1/58)

Sheetakrama:

Drink water through mouth and expel it through nostrils to get a beautiful body like that Kama

deva. (G.S.1/559)

Benefits:

Some people perform this technique simply for its relaxing benefits, while others perform it for

the physical benefits it offers. Some people perform Kapalbhati for weight loss as well because it

works up the respiratory system and the abdominal muscles, helps to tone up the musculature

and improves body tone. Kapalbhati clears the respiratory passages, minimizing risks of

infections and allergies in the respiratory system. With the forceful breaths of kapalbhati, the

allergens and the infectious materials in the lungs and the respiratory passages are blown away

and removed from the body. The exercise technique also helps to improve the flexibility of the

diaphragm. The breathing technique used for this Yogic Kriya, the diaphragm gets plenty of


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exercise, becomes more pliable and improves circulation. As the diaphragm becomes stronger

and more flexible, the risk of developing hernias also reduces drastically. Since Kapalbhati also

helps to improve blood circulation, especially to the lower half of the body, it helps to improve

the functioning of the entire body. Of course, the technique also helps to increase the lung

capacity and improves respiratory efficiency, making more oxygen available to the body. As

more oxygen flows into the body, it becomes more efficient. One can feel oneself infused with

energy every time after performing this technique. In addition to that, an individual may also

feel increased mental acuity, improved concentration and heightened senses (www.yogawiz.com,

18/10/13).

In a study, waist circumference and hip circumference decreased significantly as compared to

control group. This shows that Kapalbhati Pranayama reduces waist circumference and hip

circumference in overweight individuals (J.E.M.D.S.).

Paschimottanasana:

‘Paschima’ literally means west. It implies the back of the whole body from the head to the

heels. In this asana the back of the whole body is intensely stretched, as the name denotes.

Description about Paschimottanasana is available in Hathayogapradipika, Gheranda Samhita,

Hatha Ratnavali, Hatha Tatva Kaumudi, Yoga Rahasya and several other traditional yoga texts.

Several modifications of Paschimottanasana namely Kandorakasana, Ugrasana have been also

mentioned in certain traditional Hathayogic manuscripts.

Sit straight with legs extended to the front. Hold the great toes of foot with respective hands.

With exhalation bend forwards and touch the head to the knee joint. The elbows should touch the

ground. Be in this position for few times then release the hands and with exhalation come back to

the earlier poustre. (H.Y.P.1/30) & (G.S.2/20)

Benefits:

Paschimottanasana is considered to be one of the best yogic postures. Several traditional yogic

texts consider Paschimottanasana as a destroyer of all morbidities, It plays important role in

purifying nadis, thereby helping uninterrupted flow of Prana in the body and stimulating the

Kundalini leading to higher consciousness. Most of the traditional texts emphasize its ability to

improve metabolism thus helping to prevent several metabolic disorders especially obesity.

Further contemporary yogic texts add following benefits of Paschimottanasana:

• It strengthens the abdominal muscles and helpful in alleviating constipation, dyspepsia.

http://www.yogawiz.com/


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• It removes fat around the waist, thighs, buttocks and helps in overcoming obesity.

• Paschimottanasana stretches the hamstring muscles and increases flexibility of hip joints.

• It tones and massages the entire abdominal and pelvic region including the liver, pancreas,

spleen, kidneys and adrenal glands, helps to alleviate disorders of uro‐genital system and

stimulates the circulation to the nerves and muscles of the spine. After performing

Paschimottanasana, face becomes radiant and mind gets repose.

Yoga practice helps in energizing the body that has been in an inactive mode due to obesity.

Yoga significantly helps in cleansing the body toxins and reduces fatigue. Yogic postures help to

burn up excess fat, improve metabolism, tone up muscles and help the practitioner to enjoy a

healthy life. One study shows that the total work on the abdominal muscles during Yogic

exercise was five times greater than the work during abdominal crunches. Because of the high

muscle activity this form of exercise would be good for people who cannot easily exercise on the

floor such as obese people (The journal of applied research).

In Charak Samhita Sutra-7, Vyayama has been described as such a physical activity / action

which are capable of bringing about body stability and strength. It should be practised in

moderate. Also good effects of exercise / Vyayama have been described in Ch. Su.7/32 as it

produces lightness, increases functional capability, produces stability and resistance to

discomfort along with alleviation to Sharirika Dosha. In Charaka Sutra 21and Sushruta Sutra-15

Vyayama has been described as part of treatment of obesity.

Review of Ayurvedic Literature

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