Studies on Functions of Vata Dosha- A Novel Approach

Our human body is consists of Dosha, Dhatu and Mala. Among all the Sharira Doshas, Vata Dosha is considered as most important because of its unique properties and diverse functions throughout the body. Vata Dosha regulates the movements of other Doshas as well as Dhatu and Mala. Vata Dosha helps to maintain equilibrium state between Doshas, Dhatus and Mala. During the aggravated states, Vata Dosha transports all other Doshas to various locations where they produce diseases. Vata Dosha helps to excrete Mala from body thus helps to maintain homeostatic condition within body. Moreover Vata Dosha regulates Agni, which is considered to be the most important factor responsible for various physiological functions like digestion, absorption and metabolism, thus Vata Dosha regulates all these processes essential for sustenance of life. Vata Dosha regulates the state of mind and its activities along with the proper functioning of various sensory organs also. Moreover, Vata Dosha regulates the activities of different Srotas and is responsible for different types of Srotadusti which lead to formation of different diseases. The most unique character of Vata Dosha which makes it most unique among all the Doshas is its capability to accentuate the properties of other Doshas without losing its own character. For this unique character it can produce different diseases in association with other Doshas also. Thus Vata Dosha in its aggravated condition produces maximum number of diseases whereas in its normal condition it helps to maintain homeostasis of human body and acts as the most essential factor for sustenance of life.

Conceptual Study of Ama and its Manifestation in Various Diseases

Like the theories of Tridosha, Sapta Dhatu, and Trimalas, the concept of Agni and Ama are very unique conceived in Ayurvedic texts. The concept of Ama encompasses an almost whole spectrum of diseases mentioned in Ayurveda. In the Ayurvedic view, nearly all diseases have their origin in Ama dosha. In Ayurveda, the word Ama and Pakva are very important to understand the theories of pathology and treatment according to Ayurveda. The success or failure of the Ayurvedic Physician in treatment depends upon the understanding of two conditions, Sama and Nirama- immature and mature. In Ama dosha langhan or fasting is the general form of treatment. Even medicine is forbidden in acute conditions. As the Jathragni is already weak and struggling to digest Ama, it can’t digest the medicine, another newcomer. The interaction of Doshas, food, and medicine may cause even fatal results.

Critical Study on Role of Nidan in Causation of Disease w.s.r. to Pandu

In the genesis of a disease, Nidan or Hetu (causative factors) play the most crucial role. When vitiated Doshas afflict Dhatus- this conglomeration leads to a state of Vikriti (disequilibrium) in our body which further leads to genesis of one or more disease. In respect of any disease, the role of Hetu can be divided in to three pathways- Dosha Prakopan (vitiation of Doshas by Hetu), Kha Vaigunya (impairment of channels by Hetu) and Dhatu Dusti (vitiation of Dhatus by Hetu). The role of any causative factor in relation with genesis of a particular disease can be viewed in respect with any of these three pathways. In this article, the authors have made an effort to explain the role of Hetu in light of above mentioned concept. To understand it better, we have taken an example of Pandu. Pandu is a disease which has been described with great importance in all major and minor texts of Ayurveda. It is caused by vitiation of Pitta Dosha, mainly Sadhak Pitta and affliction of mainly Rakta Dhatu. The role of each and every Hetu in genesis of Pandu has been explained through their role in Dosha Prakopana (vitiation of Pitta Dosha), Dhatu Dusti (Rakta Dusti) and Kha Vaigunya (impairment of channels).

Ayurvedic Management of Oligoasthenozoospermia - A Single Case Study

Male infertility makes up half of all infertility globally, and numerous etiological factors play a significant role to it. Oligoasthenozospermia is a sperm disorder that involves two disorders at the same time, Oligozoospermia (low sperm count) and Asthenozoospermia (Abnormal sperm motility). The signs and symptoms of oligoasthenozoospermia can be co-related with Kshina Shukra in Ayurveda. In Ayurveda Asta-vidha Shukra dushti are mentioned. Kshina Shukra is one among the Asta-vidha Shukra dushti, in which qualitative as well quantitative vitiation of Shukra dhatu occur. While describing the Dushti associated with Shukra and Artava, Vagbhatacharya explained Kshina Shukra as a pathological condition caused by vitiated Vata and Pitta. The present case study explains the role of Shodana aushadi and Shamana aushadi in the management of oligoasthenozoospermia. The patient has report of low sperm count and abnormal morphology was subjected to Ayurvedic management protocol initially Shodana treatment and then Shamana aushadi, administration of Satavari Kshira paka for 30 days. This Ayurvedic treatment protocol including a combination of both Shodana and Shaman therapies were helpful in improving the seminal parameters like sperm count will increase from 10 million/ml to 90 million/ml, Actively motility increase from 0% to 30%, Moderately motility increase from 0% to 30%, Slightly motility increase from 10% to 20%, Non motile decrease from 90% to 20% and number of normal spermatozoa increase to 98%. Hence this approach can be considered in patients with low sperm count and motility.

Conceptual Study Of Formation Of Blood Cells From Tissue Nutritional Laws With Its Clinical Impact- An Ayurvedic Perspective

Rakta Dhatu is the main source for life longevity and survival of human beings. Formation of Rakta Dhatu is a continuous process. The heterologous food after the action of bio-energies (Agni) in digestion phase is converting into homologous form. Agni-bala (strength of bio-energies) are main helping hand for 2nd Dhatu i.e. Rakta Dhatu (blood cells) in the metabolic action of the body. Further the bio-energies works with changing need of the essence part as absorption and metabolism are started so that generation of tissues (Dhatus) occurs smoothly in the body. The Dhatu Siddhanta (tissue forming laws) in which theories of tissue formation and tissue differentiation were mentioned. The Ahara Rasa (Productive essence part) with the help of different bio-energies in different areas in body helps to produce tissues (Dhatus). To understand how the tissues are formed it is necessary here to understand the logics of Ayurvedic concepts or Siddhanta that proves the formation of Dhatu from Ahara Rasa. The modern science explains the formation of blood cells in embryonic stage by the help mesenchymal cells. The applied aspect of this work is to prevent disorders before their manifestations occurs in the human body. Various diseases that occur due to many causative agents are like- food/Ahara or Agni-Bala (strength of bio-energies), getting poor food digestion or metabolism. On the Ahara ground many different type of etio-pathogenis are aroused due to malfunctioned food or due to malabsorption (Dhatuagnivikriti) that may leads to Dhatuagninasana (metabolic dysfunction). To understand deeply we have to go step by step the physiological ground of food digestion, its laws and how the blood tissues are formed from the sciences, applied aspects of Dhatu Nirmana and its vitiated factors.

Classification Of Enlisted Ayurvedic Lipid Lowering Herbs According To Principle Of Ayurveda

INTRODUCTION: Dyslipidemia is a condition marked by unhealthy abnormal concentrations of lipids in blood. There is no direct description of dyslipidemia in Ayurvedic texts. However Medo Rogas (Fat disorders) are described in Ayurvedic texts since ancient times. Dyslipidemia (Medo roga) is a disease of diminished Jatharagni, Bhutagni and Dhatwagni induced apachita or saam asthayi meda dhatu vriddhi. So for the management of Dyslipidemia (Medo roga) such drugs are needed which having Deepan, Pachan, Kaphaghna and Medoghna properties. In this regards it is time essential to classify them by considering its specific therapeutic effect and not only by using as a indistinct lipid lowering agent. AIM: To review the properties and action of Ayurvedic lipid lowering herbs against specific involved samprapti ghatak (Pathological factor) in the management of Dyslipidemia (Medo roga). RESULT: Study provides good evidence of classification of Ayurvedic lipid lowering herbs in the management of Dyslipidemia (Medo roga).

A Brief Study Of Agni Assessment Scale

The primary aim and objective of Ayurveda is to maintain the health of healthy person and to eradicate the diseases of a diseased person is the secondary one. One whose Dosa, Agni, Dhatu and Malas are in balanced state and whose senses, mind and soul are functioning properly is a healthy individual. Agni maintains the physiology of this Dehadesha. In other words Agni controls the state of biological equilibrium of Dosha, Dhatu and Mala. The derangement of Agni produces various diseases and it is the root cause of all diseases. In Ayurveda the term Agni is used in the sense of digestion of food and metabolic products. Agni converts food in the form of energy, which is responsible for all the vital functions of our body and it is necessary to develop a scale to measure the Agni level of human beings.

An Observational Study Of Dosha And Dushya In The Manifestation Of Vatakantaka

The health of the human body depends on the equilibrium state of Dosha, Dhatu and Mala. Knowledge of disturbance in equilibrium of the Dosha and Dushya helps us to know the diagnosis, prognosis and treatment of the disease. The term “Vatakantaka” denotes a disease of Vata in which the pain is experienced at heel by the patient. Even though Vatakantaka has been mentioned under Vatavyadhi, the Samprapti Ghatakas and detailed pathogenesis is not available in any classical text. Such details are essential for proper planning of treatment. This study is intended to assess the Dosha and Dushya that are involved in the manifestation of Vatakantaka. 30 individuals were diagnosed as Vatakantaka were taken for the study. The Dosha and Dushya assessment were done with the help of questioner. The statistical analysis shows involvement of Vata Dosha and Asthi Dhatu in the pathogenesis of Vatakantaka.

Analysis Of Effect Of Amla Rasa (sour Food) In Different Concentrations On Mamsa Dhatu (muscle Tissue)

It is said that one should consume Shad-Rasayuktha Ahara for better nourishment. The nutritive value of the 6 Rasas (taste) has been explained in the classics of Ayurveda along with their harmful effects when used in excess. When Amla Rasa is taken in excess it produces Dantaharsha (Morbid sensation of teeth), Trishna (thirst) etc. Objectives - The present study is designed by administering Amla Rasa Pradhana Drvya given in different concentration 10% and 15% and effect on the Mamsa Dhatu is assessed by certain blood parameters. Material and Methods -Wistar strain albino rats of either sex, weighing of 200-300 g. Obtained from S.D.M Centre for Research in Ayurveda, Udupi, Karnataka. 5Groups were taken and Group 1 is Control, Group-2 is 15% Chincha, Group-3 is 15% Vrukshamla, Group-4 is 10% Chincha, Group-5 is 10% Vrukshamla which receives drug and laboratory food for 28days, next day blood was collected by supra-orbital puncture with the help of micro capillary tubes under mild ether anesthesia. Results - There was increase in the Total Protein, Serum Albumin and serum creatinine levels and decrease in Serum globulin, Serum Urea level and Body weight. Conclusion – the study suggests that there is catabolic action of the Amla Rasa on the Mamsa Dhatu and anabolic act action on serum protein especially at the level of liver, so there will be a loss of muscle tissue which suggests Mamsa Vidhahyati action.

Used Pattern Of Metals And Minerals In Ashtang Hridaya: - The Birds Eye View

Human evolution and progress has count mainly on the discovery of metals. Primitive man used metals first time for making apparatuses and weaponries; as the information advances metals played a significant role in development of agriculture, transport arts, crafts and health care. Ayurveda have faith in the principle of ‘YatPinde Tat Bramhande’ and therefore all these naturally occurring metals and minerals have major role in restoration of human health and treatment of any kind of illness. Classical treatise Ashtanga Hridaya is a very popular book among the physicians among south India. In this classic, eight types of Dhatu (metals), varieties of Ratna-Uparatna (precious stones and minerals) are mentioned for different purposes. Here an attempt is made to collect all these information of metals and minerals in a collective form to analyse their used pattern in therapeutic, Diagnostic (Nidana Panchaka), Pharmaceutical Benefits, Dincharya/ Pathya- Apathya, Panchakarma and Surgical/Para Surgical Procedure. All these metals and minerals are used in different formulations like Sneha (Oil &Ghee), Sandhana (Fermentation), Churna (powder), Vati (tablet), Lepa (Caoting powder) & Anjana (Collyrium). Human body is composed of almost every natural element found in nature and our civilization is completely reliant on metals and the science of metallurgy is now one of the most widely documented and researched material science.

Weighted mean: A possible method to express overall Dhatu Sarata.

Several questions are being raised regarding the accuracy of the methods of diagnosis and reporting of various clinical parameters according to Ayurveda in recent times. Uniformity in reporting, issues related to inter‑rater variability, uniformity in applying statistical tests, reliability, consistency, and validation of various tools, ‑ are some of the major concerns that are being voiced. Dhatu Sarata is one such domain where no substantial work has been carried out to address these issues. The Sanskrit term “Dhatu” roughly translates as a “tissue.” Sarata stands for the status of Dhatu in a given individual, i.e., it describes whether the status is excellent, moderate, or poor. In the available research literature, there are several gaps while dealing with and reporting the clinical assessment of Dhatu. Most of the workers group an individual into any one of the categories of Dhatu Sarata, and this approach neglects the contribution of other Dhatus to the overall Sarata in that individual. In this communication, we propose the usefulness of “weighted mean” in expressing the overall Sarata in an individual. This gives the researcher a freedom of not classifying an individual into any one group of Sarata, while also simultaneously allowing him/her to retain the focus on the status of an individual Dhatu.