DEERGHAYU INTERNATIONAL

ISSN 0970 - 3381

VOL. THIRTY THREE - 01 ISSUE NO. 129 January - March - 2017

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Index
Page No.
1) Review of Basti Therapy 3
Savita Kulkarni / Asma Sayyad / Eknath Kulkarni
2) Recurrent Pregnancy loss and Obesity and menopause 6
and use of Medhya Rasayana
Komal Kokare / Kavita Mule
3) Study of Relationaship between Raktadhatu & Avyahata Pakruta Vega 12
Ankita Shendge / Swati Chobhe
4) Concept of Grahani - Irritable Bowel Syndrome 20
Anura Bale / Sameer Joshi / Vijay Nandvadekar
5) Role of Nasyakarma in Netra Rogas 24
Chandrashekhar Mule / Snehal Garhate
6) Scientific Significance of Abhyanga (Massage) 31
Sujata Wankhede / V. K. Thorwat
7) Evaluation of Ayam Vistar in Sthoulya 36
Rakesh Chaudhari / Uday Bhoir
8) Conceptual Study of Shuklagata Vyadhi 42
Chandrashekhar Mule / Kamal Bandgar
9) Evaluation of Bhedan Karma of YG3 in Yakrut Vikara 46
Bhagyashri Sardeshmukh / Vinita Deshmukh / S. P. Sardeshmukh
10) Comparative Pharmaceutical Evaluation of Amalaki Mashi 51
prepared by Bahirdhuma and Antardhuma Method
Nilambari Patil / V. A. Dole
11) Role of Takararishta in Grahani 61
Shital Shirgure / Sulakshan Varpe / Vrushali Gayakwad
12) Role of Shambhavi Mudra in Swasthya 68
M. M. Godbole / K. K. Jadhav / Priyanka Bandbuche
13) Conceptual Study of Dinacharya to Maintain Occular Health 72
Chandrashekhar Mule / Kiran Patil / Leena Bandbuche
14) Abstracts from Ayurved Galaxy - e journal 77
15) Guidelines for submission of Articles 81

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Review of Basti Threapy

Dr. Asma Nabisab Sayyed (M.D.scholer)
Email : drsayyedasma@gmail.com Mob. : 8600401176
Guide – Dr. Savita A. Kulkarni (Assi.prof.)
Email : drsavita.k07@gmail.com Mob. : 423081487
Dr. Eknath kulkarni (H.O.D.)
Email : ekulkani6@gmail.com Mob. : 9850071240
Dept. of Panchakarma, Ayurved Seva Sangha, Nashik.

ABSTRACT :
Basti is one of the most important measure described in various texts for the internal purification
of our body i.e. Panchakarma.The wide applicability & highest disease curing ability Acharya
charaka described it as “chikitsardha”& some Acharya said purna chikitsa for vata
disorder.Basti is not only best for vata but also equally effective in correcting morbid
pitta,kapha& rakta.Basti is used to remove ama from the tissues.
The review of Basti helped in conducting that Basti is effective in treating vata disorders.
Key words : Anuvasan , Basti, Chikiktsardha, Niruha , Samhita
Introduction :
Panchkarma is unique therapeutic procedure because of its preventive, promotive, prophylactic
and rejuvenative properties as well as providing the radical cure . Among these Panchkarma
, Basti karma is such a chikitsa which is applicable in all the vataj vyadis . Acharya charaka
also compares the action of the Basti with the watering of plants at their roots. Acharya says
the diseases pertaining to extremeties , bowels and those arisen in the vital parts , proximal
parts of body, in short all the parts of human body are affected by vayu, when it is aggrevated
severly hence basti is said to be half treatment of all the diseases “chikitsardha”.
Aims and Objectives :
♦ To search Basti in various texts including ayurvedic literatures with references
♦ To understand importance of basti in various texts
Materials and methods :
This Article is based on review of ayurvedic texts.Material related to Basti topics have been
collected. The main ayurvedic texts used in this study are Charaka Samhita , Sushrut Samhita,
Ashtang Hrudhay. We have also refered to the modern texts and search various websites to
collect information on the topic.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Classification of Basti :
1) On the basis of Adhisthana-
i. Pakvashyagat Basti : Drugs are administered through anal canal in to the colon. It
includes Niruha and Anuvasana Basti.
ii. Garbhashayagata Basti : Drugs are administered through vagina in to uterus.
iii. Mutrashayagata Basti: Drugs are administered in urinary bladder.
Garbhashayagata Basti and Mutrashayagata Basti come under the heading of Uttar
Basti.
iv. Vrana Basti : In this type, the drugs are poured in to the Vrana for its Shodhna and
Ropana it is mentioned by Acharya Sushruta.
2) On the basis of Nature of Basti Dravya :
1) Mrudu Basti
2) Madhyam Basti
3) Tikshna Basti
3) On the basis of Schedule :
1. Karma Basti:Total 30 Basti administered in which there are 18 Anuvasana and 12
Niruha Basti. In these 30 days Basti schedule 1st is Anuvasana, next 12 are alternate
Anuvasana-Niruha and last 5 are Anuvasana Basti.
2. Kala Basti :
According to Charakacharya, it is half of karma Basti. Chakrapani opines that it includes
sixteen Basti out of which 10 Anuvasana and 6 are Niruha Basti. According to Vagbhata
it includes 15 Basti, out of 6 are Niruha and 9 are Anuvasana.
3. Yoga Basti : Total 8 Basti- 5 Anuvasana and 3 Niruha.
4) On the basis of Speciality :
1) Madhutailika Basti 2) Yapana Basti
3) Yuktaratha Basti 4) Siddha Basti
5) Vaitaran Basti 6) Pichha Basti
7) Picchila Basti 8) Khira Basti
General Benefits : Basti is useful for many disorders including
♦ Musculoskeletal disorders (sciatica, Lower back pain, Arthritis, Gout, Rheumatism)
♦ Neurological disorders like Parkinson’s, Muscular dystrophy, paraplegia, hemiplegia
♦ Mental conditions such as Alzheimer’s epilepsy,Mental retardation, sensory disorders.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Indications of basti :
80 types of vata, paralysis, abdominal disorders, retention of flatus, faeces, numbness, Worms,
Gulma, udavarta, pain & swelling of joint, feeling of intense heat, fistula in ano, Headache,
Earache.
Contraindication of basti :
All types of diarrheas, rectal bleeding, Diabetes, severe anaemia, Hypoproteinaemia, pulmonary
tuberculosis, pregnancy, children’s <10yrs, Intestinal obstruction, oedema.
Mode of action : The virya of Basti because of its Anupravana bhava is transmitted all over
the body by the Apanadi vatas &thus systemic effect.Guda is also called as the Mula of the
sharira.The virya of basti dravya extracts the morbid Doshas from all parts of the body i.e.
Apada mastaka to the pakwashaya just as the sun extracts the kledatwa from earth.
The surface area of the rectum is more &it has rich blood supply so dravya used in basti get
absorbed through the rectal mucosa. because lower part of rectum enters the systemic
circulation via middle &inferior haemorrhoidal veins & the dravyas absorbed from the upper
part of the rectum is thrown into the portal circulation through the superior haemorrhoidal
veins.
Discussion : Basti dravya is given through rectum, it goes to intestine. The mucosal layer is
superficial which is comes in contact with the Basti dravya so daily intestine gets purified &
villi get nutrition because the mucus membrane absorb lipid soluble content & further absorption
of micronutrients enter the circulation &finally it reach the target organ. so the drug givan
through Basti is potent curing many of the diseases.
Conclusion : Thus Basti has been widely and elaborately described by the texts of ayurvedic
literatures. Each and every texts has described its function in his own ways especially for
pacification of the vata dosha . A detailed and various definitions and classifications have
been described by various texts of Ayurveda .
References :
1) Charaka Samhita with Savimarsh vidyotini commentary by Pt. Kashinath Pandey and
Dr.Gorakhnath Chaturvedi; Chaukham Babharti academy, 9th edition, 2001.
2) Sushrut Samhita Ayurveda Tatwasandipika by Kaviraj Ambikadatta Shastri; Chaukhamba
Sanskrit sansthan, 2nd edition, 2007.
3) Sartha Vagbhata, Late. Dr. Ganesh Krishna Garde, Anmol Prakashan,3rd, 1999.
4) Ashtang Hridayam by Prof.K.R.Srikanta Murthy; Krishnadas academy 1st edition, 1991.
5) Harrison’s Principles of Internal Medicine, Edited by Kasper, Braunwald, Fauci, Hauser,
Longo, Jameson, McGraw Hill Publication, 16th , 2005.
6) API Textbook of Medicine, Edited in chief G.S. Sainani, API Publications, 16th edition.
7) Textbook of Medical Physiology, Guyton and Hall, Elsevier, 11th, 2006.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Recurrent Pregnancy loss and Obesity and

Menopause and use of Medhya Rasayna
Author – Komal Kashinath Kokare
Guide - Dr Kavita. C. Mule
Email Id – komalkkokare@gmail.com Phone No- 7720037695
Yashwant Ayurvedic College and Research Center, Kodoli, Panhala.

Abstract : Menopause is a syndrome which almost every women has to suffer once in her
lifetime, it not only brings pain and trouble but also brings some changes to her lifestyle. In
modern science it is a syndrome but in ayurveda it is mentioned as a swabhavik vyadhi of
jarawastha( Oldage) in which there is predominantly dhatukshaya. In modern though there is
hormonal therapy but it too has some pros-and-cons and is expensive. In ayurveda rasayna
is mentioned which is effective to curb jaraawastha lakshan. Hence it is a very useful medium
to bring happiness in women’s life.
Introduction : Though, women are progressing in various sectors, they are still suffering
from many health related problems at different age group and the most suffering age group is
forty-plus due to change in reproductive life by permanent cessation of menstruation causing
untoward physical and mental agonies called as menopause. Every woman faces varies
physiological and psychological changes during this “change of life” as a part of hormonal
derangement. Sometimes such disturbances attain the stage of disease or syndrome called
as “Menopausal Syndrome” which is accompanied by various vasomotor, psychological, genital,
locomotors and GIT related symptoms.
Keywords : rajonivrithi , menopause, jarawastha lakshan, yapya vyadhi, medhaya rasayna
Modern Concept :
Menopause is a natural biological process and experienced individually by every woman.
Menopausal syndrome is the results of the gradual weaning in the functions of the ovaries to
produce estrogen and progesterone, as a consequence of which, the pituitary gland becomes
more active (positive feedback) and produces FSH and LH in greater quantity resulting into
various somatic and psychological disturbances.
The atrophic Physical changes and various symptoms include Vasomotor, Genito-sexual,
Urinary, Gastrointestinal, Locomotors etc. These occur due to mainly hormonal disturbances
including estrogen deficiency and aging.
The psychological changes and symptoms vary considerably and depend largely on an
individual and on a woman’s previous outlook on the menopause and its significance rather
than estrogen deficiency.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Clinicl features include - Menstrual irregularities , hot flushes, palpitation, hypertension,

headache, psychological symptoms like mood swings, anxiety depression ,there maybe
sexual difficulties, other symptoms include constipation, dyspepsia, breastpain, feeling of
pricks, forgetfulness, virulization/ hirsuitism etc.
Ayurvedic Concept :
For a woman “Rajah” is a very important factor. Shuddha Rajah or Artava is a sign of
Dhatuparipurnata, and it marks the starting of Reproductive life of a female. Utpatti of Rajah
can be understood by various nyayas, generally as upadhatu of Rasa. Raja is described as
Dhaturupa, Upadhaturupa and Malarupa in different context.
In Ayurveda, Rajonivritti is not described as a diseased condition. It is a naturally occurring
condition of every woman observed at the later stage of life when the body is fully in grip of
senility. Rajonivritti as a diseased condition is not described in the classics, because in
ancient time, the way of living was totally different. Ladies had to do lots of house-hold works,
so the essential exercises for the body, were being done automatically. Adding to this, full
attention was being given to their “Dinacharya” as well as “Ritucharya”. Perhaps, due to
these reasons the incidences of Rajonivritti lakshanas were very less.
Almost all Acharyas have described the age of Rajonivritti as approximately 50 years without
any controversy, which is also true in the current era. The reason may be the Rajah is a
byproduct of Rasadhatu and the function of Rasadhatu is better in Taruna Avastha (i.e.
Yuvavastha), which reduces during the Praudhavastha and resulting into Rajonivritti.
As Rajonivritti is a naturally occurring condition in female body; it can be categorised under
Swabhavika Vyadhis as that of Jara (aging); Kshudha (Hunger); Pipasa (thirst); Nidra (sleep)
and Mrityu (death) described in the classics. The various symptoms of Jarawastha are more
likely observed in Rajonivritti avastha also. So, it can be stated that Rajonivritti is one of the
part of the process of aging, specific to female and that’s why it is a “yapya condition” it can
be slowed down by dietetics,Rasayana etc.
These Swabhavika Vyadhis are further classified in Kalaja and Akalaja. So, Rajonivritti although
not mentioned separately should be considered of two types i.e. Kalaja Rajonivritti and Akalaja
Rajonivritti.
In Kalaja Rajonivritti, generalized deterioration of dhatus; generalized Vatavriddhi; Kaphakshaya,
synergistically lead to particular Rasa- Raktu dhatukshaya and especially Upadhatu
Artavakshaya. In addition, due to generalized Raukshya and Shosha, Rukshata take place
at artavavaha srotas, and all this changes ultimately result into Artavanasha, which manifest
as Rajonivritti.
In Akalaja Rajonivritti, the factors like Karma or Environment (i.e. Pragyaparadha including
Mithya Ahara, Vihara etc.) and Abhighata (i.e. direct or indirect trauma to the Srotomoola) will
directly lead to Dhatukshaya and viddhata of artavavaha srotas respectively and ultimately
result into Rajonivritti.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

The majority of the lakshanas of Rajonivritti are due to Vata Vriddhi, Kapha Kshaya,
Ashayapakarsha of Pitta by aggravated vata; vitiation of Manovaha srotas; and Dhatukshaya,
which all are manifesting as a part of aging. Considering this stage as a generalized kshaya
avastha,
Management-
Modern -
In modern science Hormone Replacement Therapy is the hallmark of the treatment of
menopausal syndrome.
Management

Preventive Curative

General Medical

. Diet (soya rich) Non-hormonal / Hormonal (HRT)

? Exercise,
? Counselling Oral Parenteral
Oral Parenteral

Non-hormonal Hormonal
Vitamin D Oestrogen+ Vaginal gel
Ca supplementation Progesterone Vaginal tablets
Flourides, SERMs Oestrogen only Vaginal rings
Clonidine, Tibolone Transdermal gel
Hypnotics and sedatives Subcutaneous implants
Biphosphonates,
Calcitonin,
Thiazides
Though there is a spectacular achievement in combating the symptoms of short term and
prevention of long term problems of menopausal by Hormone Replacement Therapy, still
various health risks and side effects exist which is the main drawback of that treatment.
Ayurvedic Principles : As Rajonivritti comes under swabhavika vyadhi, according to Acharya
Caraka, ‘svabhavo nishpratikriyaha’ i.e. by nature they are incurable. Chakrapani while
commenting on the word ‘nishpratikriya’ says that this disease cannot be managed with any
treatment other than Rasayana.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Thus it can be mangaged by principles of swabhavika roga, jara roga, vatvyadhi,manas roga,
and dhatukshaya.
In ayurveda considering this stage as a generalized kshaya avastha, Rasayana therapy is
seems to be a treatment of choice, to nourish the dhatus. However, Rasayana is also not a
complete cure of the Rajonivritti lakshanas, as it can just delay the process of symptomatology
for some time, but it cannot revert back this process.
Medhya rasayana i.e. mandukparni, yastimadhu, guduchi, shankhapushpi strengthens the
body and maintains normal body function.It helps in maintiang tri-dosha in prakut sam-awastha.
Pitta dosaha maintains the intelligence and kapha sustains the body with sthira guna which
mailnly acts against Vata lakshan which is root cause of lakshanas found in jarawastha. So,
primarily it can be used for the enhancement of intelligence, grasping power and memory
power and immunity and hence longevity.Thus its action is by treating manas lakshana
dhatukshaya lakshana. Vataghana. It is also very beneficial for general debility too. It can be
used from late youth period to avoid early vardhakya and uneventful and graceful vardhyakya
as curative and promotive. Hence it can be considered as drug which not only curbs
menopausal effects but it acts on general ageing process. But still the effect of the Rasayana
therapy remains till the person Continues Treatment. But the disease manifests again if the
treatment is discontinued. As the Swabhavika diseases are Yapya in nature. Along with this
counseling of patient should be done .
Certain counseling techniques :
Counseling should be carried out as a part of therapy. Few counseling point have been
highlighted here.
♦ Menopause is not a disease but is a natural inevitable biological process and unique for
every woman.
♦ It does not mean the end of sexual life and family happiness and if she accepts these
slight disturbing changes philosophically, they will correct themselves more quickly.
♦ Feel young; keep mind and thoughts on today and the future.
♦ Develop a daily exercise routine to keep body tissue fit, firm and youthful.
♦ Remember brisk walking for at least 30 minutes every day will be useful for arthritic
complaints.
♦ Take adequate rest and sleep at night for at least 6 hours and avoid daysleep as well as
late night awakenings.
♦ Develop a daily routine for few meditational practices to attain peace.
♦ Lastly don’t avoid sexual activity completely, as it prevents vaginal atrophy by increasing
vascularity.
♦ The advices regarding pathyapathya should also be given to the patients.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Pathyapathya
Pathya:
Ahara: - Nutritious diet, plenty of fluids, fruits or fruit juice and fiber rich vegetables and
salads is advised.
Vihara: - Walking for minimum 15-30 minutes a day, night sleep for at least 6 hours and to
keep genital area clean is advised.
Apathya:
Ahara: - Excessive spicy acidic and fatty foods, highly seasoned foods, Caffeine drinks,
alcoholic drinks, tobacco, hydrogenated saturated fats (meat, margarine etc.) is advised to
avoid.
Vihara:- Mental stress, needless worry, over exertion, day sleep is advised to avoid.
Summary :
Group of symtoms seen due to cessation of menstrual cycle which leads to a series of
changes in women and affects her life is called as menopausal syndrome. In modern HRT is
the main line of treatment but due to its adverse effects and cost it is not a definitive and
widely used treatment. As a result maximum women tend to suffer. Ayurveda has called it a
phenomenon occurring due to jarawastha . It is mainly due to dhatukshaya which can be
effectively slowed down by Medhya Rasayna. Alongwith this it also acts on Vata which is
mainly vitiated in vardhakya Kal. Thus medhya rasayna can be used as a treatment for
Rajonivruti along with change in lifestyle and proper counseling.
Conclusion- rajonivrti is a stage where women develops various symtoms due to vitiated vata
dosha, dhatukshaya along with manas roga and jarawastha which can be effectively curbed
with use of medhya rasayna which acts on all above symptoms.
Refrences :
1. Charak Samhita, Comm. Chakrapanidatta Ed. R.K. Sharma, Bhagawandash,
Chowkhamba Sanskrit Series, Varanasi, 2001.
2. Sushrut Samhita , Shastri Ambikautta, Hindi Commentory, Chowkhambha Prakashan
Varanasi, 2009 pp351.
3. Sushruta Samhita by Sushruta, Dalhana Comm. - Nibandhasangraha, Chowkhambha
Orientalia Varanasi, 2002.
4. Madhava Nidana, Madhukosha Vyakhya, Chaukhambha Sanskrit Sansthana, Thirteenth
Edition, 2000.
5. Ayurvedia Prasutitantra Avam Striroga (Vol. I & II) by Prof. Premavati Tiwari, Chaukamba
Orientalia, Varanasi.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

6. Sharangadhara Samhita, By Dr.Brahmanand Tripathi, Chaukhambha Surabharati

Prakashana, Varanasi.
7. Dravyaguna Vidnyan, Vd. V. M. Gogate Vaidymitra Prakashan - Pune, First Edition,
2008.
8. Researches in Ayurveda, Dr. M. S. Baghel, Mridu Ayurvedic Publications and Sales,
Jamnagar, Second Edition 2005.
9. Human Anatomy, B.D.Chaurasiya, CBS Publication, New Delhi, Third Edition, 2003.
10. Textbook of Medical Physiology, Guyton and Hall, Elsevier-a division of Reed Elsevier
India Private Ltd, 12th edition, 2012.
11. Saranghara Samhita Prof. K.R. Srikantha Murthy Chaukhamba Orientalia. Varanasi,
Reprint-2010.
12. Kasyapa Samhita Sri Satyapala Bhisagacharya,Chaukhamba Sanskrit Sansthan
Varanasi Reprint 2010Harita Samhita Vaidya Jaymini Pandey Chaukhamba
Vishvabharathi Varanasi, Edition-I 2010
13. Bhava Prakash, Pandit Sri Brahma Sankara Misra-I & II Chaukhamba Sanskrit Bhawan,
11th Edition 2010.
14. Indian Medicinal plants Vaidyaratnam, P S Varieri Arya Vaidya Shala,Vol. 3, Kottakal
Orient Longman.
15. Materia Medica of Ayurveda- Vaidya Bhagwan Dash, 1st Edition 1991, Health Harmony
B Jain Publishers.
16. Pharmacognosy of Drugs Central Council for Research in Ayurveda & Siddha, India,
Reprint 2005.
17. Database on Medicinal Plants used in Ayurveda CCRAS 2001 Vol - 3.
18. Novak’s Gynaecology by Jonathan S. Berek et al., 12th Edition, Williyams and Willkins
Publication in 1996.
19. Principles of Gynaecology by Sir Norman Jeffcoate, 5th Edition, Butterworth Scientific,
1999.
20. Shaw’s Text book of Gynaecology by Howkins and Bourne, B. I. Churchill Livingstone
Pvt. Ltd., New Delhi.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Study of Relationship between Rakta Dhatu and

Avyahata Pakruta Vega
Vd. Ankita R. Shendage, MD, KriyaSharir Department.
Flat No.3, Vaishnavi Atp, Yamuna-Nagar, Nigdi, Pune - 411044.
Phone no. -9970989098 E-mail - ankita.shendage@gmail.com
Vd. Swati K. Chobhe, Professer, KriyaSharir Department.
College of Ayurveda and Research Center, Nigdi, Pune-44.
SaritaVaibhav B-3/24 Near Navsha Maruti, Sinhagad Road, Pune-411030.
Phone - 9850716124 E-mail - swatichobhe@yahoo.com
Abstract :
Human physiology depend on Dosha, Dhatu and Mala. Dhatu are building blocks of body6.
Among these seven Dhatus, Rakta is the most important Dhatu as it carries out function of
Jeevana7. In Charak Sutrastana, Charakachary has described features of Vishudhya Rakta
Purusha1. Avyahat Paktruvega is one of the most important features of Vishuddha Rakta
Purusha.
Avyahat Paktruvega = Good Digestion Capacityand Unobstructed Natural Urges5
Additional reference of the word Vishuddha Rakta is also found in Charak, Vimana Sthana,
while defining Dhatu Sarata. By definition of Dhatu Sarata, purest form of Dhatu is called as
Vishuddhatara Dhatu which is an Uttam Sara Dhatu.
Dhatu having optimum qualities can carry out all its functions continuously for a prolonged
period without undergoing fatigue is categorized as Uttam Sara Dhatu.
Avyahat Paktruvega = Featureof Vishuddha Rakta Purusha = Uttam Rakta Sarata
Concept of Rakta Dhatu sarata and Avyahat Paktruvega, which is a feature of Vishuddha
Rakta Purushaare clinically studied and examined simultaneously in this research project.
Hypothesis was, individuals having Uttam Rakta Sarata (best Rakta Sarata) possess good
digestive process (Avyahat Paktruvega), individuals having Madhyam Rakta Sarata (moderate
Rakta Sarata) possess moderate digestive process (Avyahat Paktruvega), while individuals
having Heena Rakta Sarata (Poor Raktasarata) possess poor digestive process (Avyahat
Paktruvega).
It was an open observational study on 120 volunteers. General information of volunteers and
consent was taken. 74 female and 46 male got included in this study. Questionnaire for
assessment of Agni parikshan and RaktaSarata was prepared. RaktaSarata and Agni were
assessed by personal supervision and intense interrogation.
Chi-square test was applied to find out the association between the two parameters Rakta
Dhatu Sarata and Avyahat Paktruvega.

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Key words- Rakta Dhatu, Vishuddha Rakta Purusha, Agni, Avyahat Paktruvega, Raktasara
INTRODUCTION :
Features of Vishuddha Rakta Purusha are cheerful healthy complexion, energetic active
sensory organs, inclination of sense organ toward their subject, good digestion and
unobstructed natural urges, satisfaction, nourishment, strength1.
Following references shows reason behind presence of Avyahat Paktruvega in
Vishuddha Rakta Purusha.
Avyahat Paktruvega is the function of Jatharagni, and it is a feature of Vishuddha Raktapurusha.
Avyahat Paktruvega

Function of Jatharagni ? Vishudha Raktapurush

Why Avyahat Paktruvega which is a function of Jatharagni is a feature of Vishuddha
Raktapurusha is a question, which can be answered on the basis of Panchabhautik Similarity
between Rakta and Jatharagni.
Panchabhautik Similarity between Rakta and Jatharagni-
Tej mahabhoota is predominant in Rakta Dhatu as well as Agni4. Due to Panchabhautik
similarity, Avyahat Paktruvega depends on Vishuddha stage of Rakta Dhatu.
Clinical relation between Rakta Dhatu, Agni and Avahat Paktruvega
Pandu, which is a common disease of Rakta Dhatu has under functioning of Jatharagni
In Pandu, state of Jatharagni is described as Hatanal, which means under functioning of
Jatharagni2. So weak digestive fire (Jatharagni Mandya) is an important symptom in Pandu.
According to modern medicine also symptoms of anemia comprises of gastro intestinal
disturbances, which indicates deranged physiology of digestive fire,these symptoms are –
 Anorexia
 Nausea
 Vomiting
 Abdominal discomfort
 Constipation
Due to correlation between digestion (Avyahat Paktruvega) and Rakta Dhatu, in the patients
of Raktadushti, physician must do clinical examination of Rakta Dhatu as well as Jatharagni
(Avyahat Paktruvega) simultaneously.
In CharakViman Sthana, Physician is advised to examine Sarata of Rakta Dhatu to rule out
proper functioning of Rakta Dhatu.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Question was, is it possible to assess clinically, functioning of Rakta Dhatu and Jatharagni
simultaneously by examining Vishudha Rakta Purusha and Rakta Dhatu Sarata?
To establish relationship Rakta Dhatu and digestion ( AvyahatPaktruvega) this research project
was carried out at Ayurved College and Research Centre, Akurdi, Pune 44.
Aim and Objectives :
Aim :
To study relationship between Rakta Dhatu and AvyahatPaktruvega.
Objectives :
1. To find out relationship between Rakta Dhatu and AvyahatPaktruvega.
2. Assessment of Rakta Dhatu Sarata and Jatharagni in selected volunteers by using standard
proforma.
3. To prepare a questionnaire to determine Rakta DhatuSarata.
4. To prepare a questionnaire to determine Jatharagni.
MATERIAL AND METHODS :
Randomly selected one hundred twenty volunteers were registered for research project.
Separate case paper of RaktaSarata and Agni Parikshan was prepared with Inform Consent
paper.
TYPE OF STUDY :
Study design was observational cross-sectional study.
ETHICAL CLEARANCE :
Clearance from the Institutional Ethical Committee was taken.
Validation of Proforma of Agni Parikshan,Rakta Sarata and questionnaire was done by
Institutional Ethical Committee and Maharashtra University of health Sciences, Nashik
Material :
The study has been performed on 120 volunteers, out of which 46 were male and 74were
female. They were randomly selected from the student of Ayurved College & Research Centre,
Akurdi.
RaktaDhatuSarata questionnaire along with standard proforma of Agni Parikshan was prepared
Methodology :
Selection criteria :
More than 120 volunteer were submitted to Rakta Dhatu Sarata and Agni assessment, till
target population was achieved.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Inclusion criteria :
1. Age group-18 to 40 yrs.
2. Gender- Irrespective of gender.
Exclusion criteria :
1. Person Suffering from any acute or chronic illness.
2. Pregnant and breast feeding women.
Assessment Criteria :
1. RaktaDhatuSarata of each volunteer was done with the help of standard proforma of
RaktaDhatuSarata, prescribed by Maharashtra University of health
Science,nashik(M.S,India) and complementary questionnaire was also prepared to rule
out RaktaSarata of every volunteer.
2. Validation of complementary questionnaire was done by I.E.C.
3. Agni Parikshan of each volunteer was done with the help of standard proforma of
AgniParikshaprescribed by Maharashtra University of health Science,nashik( M.S,India)
4. Result was being noted.
Methodology :
 Volunteers were randomly selected from college and hospital campus.
 Volunteers were informed about the study and mentally prepared for the same.
 Consent of each candidate was taken after explaining research project.
 Examination of Agni of each volunteer was done according to proforma.
 The proforma include general information about age, gender, birth date, occupation, address,
Agni parikahan, and RaktaDhatuSarata.
 Assessment of AvyahatPaktruvega and Agni Parikshan of all volunteers was done carefully.
Observations and Result :
1. Distribution ofvolunteers occurring to gender -
Here among 120 volunteers who were randomly selected, 38% (46) were male and 62%
(74) were female.
2. Distribution ofvolunteers according to age -
Here among 120 volunteers, 68.4 % (82) belonged to 20-24 years of age group, and
28.3% (28.3) volunteers were in between 25-30 years of age group and 3% (4) belonged
to 30-35 years of age group.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

3. Distribution of volunteers according to occupation-

From 120 volunteers, 100% volunteers were students.
4. Distribution of Volunteers according to RaktaSarata-
From 120 volunteers, 34.2 %( 41) were having Uttam RaktaSarata.
43.3 %( 52) volunteers were having Madhyam RaktaSarata.
22.5 % (27) Volunteers were having Heen RaktaSarata persons.
5. Distributions of volunteers according to AvyahatPaktruvega-
 From 120 volunteers 46.7% (56) volunteers were having Good AvyahatPaktruvega.
 22.5 %( 27) volunteers were having Moderate AvyahatPaktruvega.
 30.8 %( 37) volunteers were having Poor AvyahatPaktruvega.
Out of 120 volunteers 46.7% volunteers were having good AvyahatPaktruvega.
6. Associations between Rakta Sarata and Avyahat Pktruvega –
Rakta Sarata Avyahat Paktruvega Chi square Df=4 P
Good (%) Moderate (%) Poor (%)
Heena – 27(22.5%) 2(7.4) 5(18.5) 20(74.1) 59.748 <0.001 HS
Madhyam – 52(43.3%) 18(34.6) 19(36.5) 15(28.8)
Uttam – 41(22.5%) 36(87.8) 3(7.3) 2(4.9)

From 120 volunteers Heen Rakta Sara persons were 27 (22.5%), among them 2 (7.4%) were
having good Avyahat Paktruvega, 5(18.5%) were having Moderate AvyahatPaktruvega and 20
(74.1%) were having Poor Avyahat Pakruvega.
From 120 volunteers Madhyam Rakta Sara persons were 52 (43.3%), among them 18 (34.6%)
were having Good Avyahat Paktruvega, 19(36.5%) were having Moderate Avyahat Paktruvega,
and 15(28.8%) were having Poor Avyahat Paktruvega.
From 120 volunteers Uttam Sara persons were 41 (22.5%), among them 36 (87.8%) were
having Good Avyahat Paktruvega, 3(7.3%) were having Moderate Avyahat Paktruvega and
2(4.9%) persons were having Poor Avyahat Paktruvega.
Discussion :
As per Aim and Objectives mentioned previously, efforts were taken to find co-relationship in
between Rakta Dhatu and AvyahatPaktruvega.
Study of relationship between Rakta Dhatu and AvyahatPaktruvega is a title of this research
project.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

AvyahatPaktruvega is related with Kshudha (Hunger), Trishna (Thirst), Abhyavaran (Intake of

food) and Pachan (Digestion).
Digestion is carried out by Jathargni. Arousal of hunger, thirst, food intake depends ultimately
on previously digested food by Jatharagni.
Balanced or imbalanced state of Jaththaragni reflects on AvyahatPaktruvega, hence
assessment of AvyahatPaktruvega was carried out by preparing proforma for Agni parikshan
Proforma.
Agni parikshan proforma comprises of features of Jeernaaahar Lakshanas.
AvyahatPaktruvega was assessed on the basis of examination of Jathragni by assessing.
120 volunteers were randomly selected.
To find association between Rakta Dhatu and AvyahatPaktruvega, ‘Chi-Square Test
of Association’ was applied.
As per Aim and Objectives mentioned previously, efforts were taken to find co-relationship in
between Rakta Dhatu and AvyahatPaktruvega.
Assessment of Rakta Dhatu was done by using Rakta Sarata Proforma and Questionnaire.
Assessment of AvyahatPaktruvega was done by using Agni parikshan Proforma and
Questionnaire.
AvyahatPaktruvega is coupled with Kshudha (Hunger), Trishna(Thirst), Abhyavaran (Intake of
food) and Pachan(Digestion).Hunger, thirst and food intake is directly proportional to balanced
or imbalanced state of Jatharagni.
Balanced or imbalanced state of Jaththaragni reflects on AvyahatPaktruvega, hence
assessment of AvyahatPaktruvega was carried out by preparing proforma for Agni parikshan,
which comprises of features of JeernaaaharLakshanas3.
Frequency of occurrence of Jeerna Aahar Lakshanas, tolerance /intolerance of hunger, bowel
habits were taken into consideration for assessment of Avyahat Paktruvega.
Good/Moderate/Poor AvyahatPaktruvega was confirmed on the basis Tikshna /Visham /Manda
Agni.
Tikshna Agni persons were confirmed to have good AvyahatPaktruvega because all Jeerna
Aahar Lakshanas were found in them.
Manda Agni persons were confirmed to have poor AvyahatPaktruvega because less Jeerna
Aahar Lakshas were found in them.
Relation between Visham Agni and moderate AvyahataPakruvega remain obscured. But most
of persons having moderate AvyahatPaktruvega showed irregular appetite and irregular motion.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Conclusion :
This research work shows that:-
1. Uttam Rakta Sarata is correlated with good Avyahat Paktruvega so, associations of
Uttam RaktaSarata and good AvyahatPaktruvega is proved.
2. Heen Rakta Sarata is correlated with Poor Avyahat Paktruvega so, an association of
Heen RaktaSarata and Poor Avyahat Paktruvega is proved.
3. Statistically relation between Madhyam Rakta Sarata and Modrate Avyahat Patkruvega
is not proved.
Application of study :
In Kriya Sharir it helps to understand relation between Rakta Dhatu and Jatharani.
It helps to understand relation between Rakta Dhatu andAvyahatPaktruvega which is a feature
of Vishudhya RaktaPurusha.
In Kaychitkisa- It would help in management of diseases of RaktaDhatu more efficiently by
focusing on clinical examination of Rakta Dhatu as well as Agni (AvyahatPaktruvega).
Medicines balancing Jatharagni and Rakta Dhatu should be prescribed for fast recovery of
patients; of course such clinical research must be undertaken.
References :
1. Acharyashastri s. g., edited Charak Samhita, Published by Chaukhamba Bharati
Acadamy, Varansi, reprinted in 2005-Ch.Su.24/24.Page no.448.
2. Acharyashukla V., edited Charak Samhita, Published by Chaukhamba Sankrut
Prakashan, reprinted in 2009-Ch.Chi.16/13.Page no.397.
3. DR. Ravidatta Tripathi, edited Ashtang Sangrah, Published by Chaukhamba Sankriti
Parakashan, Dehli, reprinted in 2007,A.S.Su.11/69.
4. Acharya Anantaram Sharma, edited Shushrut Samhita, Published by Chaukhamba
Sankrut Prakashan, reprinted in 2009,Su.Su.15/8.
5. Vaidya Jadavagi Trikamji, edited Chakrapanitika of Charaksamhita, Published by
Chaukhamba Sankrit Sanstan, Varansi, reprinted in 1984,Ch. Su. 24/24, Page no.125.
6. Pandit Harishashatri Bhishgachary edited Hemadritika, Publish by Krishna das academy
varansi, reprinted in 2000,A.Hru.Su.1/13 Page no.10.
7. Pandit Harishashatri Bhishgachary edited Hemadritik, Publish by Krishna das academy
varansi, reprinted in 2000,A.Hru.Su.11/4 page no.183.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Rakta Sarata

45
%
40
o
35
f
30
p
25
e
20
r
15
s
10
o
n 5
0
Uttam Madhyam Heena

Avyahat Paktruvega

50
% 45
o 40
f 35
p 30
e 25
r 20
s 15
o 10
n 5
0
Good Moderate Poor

Association between Rakta Sarata and Avyahat Paktruvega

100%
90%
80%
70%
60% Poor
50% Moderate
40%
30% Good
20%
10%
0%
Heena Madhyam Uttam

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

The Concept of Grahani – IBS?

1) Dr. Anura Bale, Principal, Professor & H. O. D. Dept. Of Kriya Sharir, Gomantak
Ayurveda Mahavidyalaya & Research Centre, Shiroda, Goa - 403103.
Email - baleanura@rediffmail.com Mobile - 09822589751
2) Dr. Sameer Joshi, Asst. Professor, Dept. Of Kriya Sharir, Gomantak Ayurveda
Mahavidyalaya & Research Centre, Shiroda, Goa - 403103.
Email - dr.sameerjoshi@hotmail.com Mobile - 09923111910.
3) Dr.Vijay Nandvadekar, Asst. Professor, Dept. Of Kriya Sharir, Gomantak Ayurveda
Mahavidyalaya & Research Centre, Shiroda, Goa - 403103.
Email - drvijaynandvadekar@gmail.com Mobile - 07507302017

Abstract :
Concept of Agni is the unique concept of Ayurveda which explains the fundamentals for
understanding the theories of Aahar Pachan, Dhatu Utpatti, Vyadhi Utpatti etc. Agni believed
to be the agency for any kind of transformation. It is a known fact that at each and every
second multiple transformations take place within the body. Thus transformation may be Bio-
physical or Bio-chemical or any other type of Bio transformation.
Disease state is also a pathological change either functional or structural. Thus the principle
of Agni becomes vital as the healthy and diseased state can be understood by understanding
the condition of Agni.
Grahani is one of the common disease caused by the improper functioning of Agni and
Digestive system.
Keywords – Agni, Grahani, Irritable Bowel Syndrome
The concept of Agni is the unique and basic concept explained in Ayurveda.This concept
highlights the fundamental for understanding the theories of Ahara Pachan, Dhatu Utpatti,
Vyadhi Utpatti etc. The concept of Agni is described in various Indian Philosophies as an
Agni Tatva (element) but in Ayurveda the concept of Agni is slightly different.
While highlighting the importance of Agni Acharya Charak says that with food body nourishment
occurs but with proper transformation of that food it helps in improving the quality of Ojas,
strength and complexion. It is the Agni that plays a vital role in this connection because
tissue elements like rasa etc. cannot originate from undigested food particles. (1)
Agni is believed to be the agency for any kind of transformation. It is a known fact that at each
and every second multiple procedures of transformation takes place within the body. These
transformations may be Biochemical or Bio-physical or any other type of Bio-transformation
and hence due to these constant transformation body grows, develops and lastly gets destroyed.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

As a result we can say that life is nothing but a constant process of transformation.
Disease state is also a pathological change either functional or structural. Thus the principle
of Agni becomes vital as the healthy and diseased state can be understood with the condition
of Agni.
According to Charak and Sushruta, disease is a condition experienced by Atma through
mind.
It is the abnormal condition of body and mind which gives the sense of displeasures and pain
to Atma. With this concept it is clear that the root cause of all the diseases lies within the
process of digestion. When the digestive system is working at its optimum support by
correct life style and correct quantity and quality of food as the individual prakruti. “AROGYA”
is maintained and any imbalance or misinterpretation of any of these may lead to disease.
Grahini is one of the common disease caused by the mis / improper functioning of Agni and
digestive system.
In Ayurveda Grahini is explained extensively. Grahini is explained and described in many
ways as per the signs and symptoms described by Acharyas, but the co-relation is meant by
the IBS.
In Grahini the symptoms are observed as Irreguiar bowel functions, Diarrhoea,Constipation,
Abdominal pain etc. (2)
Grahini is considered to be the part of small intestine that retain the semi digested food.
The digestion is ruled by Jatharagni but supported by three doshas. As each dosh supports
digestion an imbalance of any one of the dosh will affect the role of that specific doshas in the
digestive process and ultimately affects the function of the other doshas in digestion.
When the digestive system is affected by one or more doshas leading to incomplete digestion
which leads to disease of Annavaha srotus. Grahani is due to chronic imbalance of one or
more doshas affecting Jatharagni leading to weakness in the duodenum. The function of
duodenum according to Ayurveda is not only to digest the food but the hold (retain) the food
until, it is digested. Due to weakened Agni, duodenum becomes weakened and its function
inhibited, it will then either release its contents early, then into the colon with the food being
“uncooked” or it will retain its contents for longer periods releasing the food into the colon i.e.
overcooked. Due to this factor one of the main symptom that defines Grahani is alternatively
loose bowel motion with constipation. These very symptoms are presented in IBS.
The main cause of Grahani is the eating habit of the individuals Excessive fasting regularly &

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

for longer duration, over eating, irregular eating, intake of unwholesome, heavy, cold, excessively
un-unctuous food, suppression of manifested natural urges etc. which leads in aggravation of
one or more doshas which hampers the condition of Agni leading to vyadhiutpatti. (3)
There are premonitory signs and symptoms explained by Charakacharya as excessive
thrist,feeling of laziness, decrease in strength, burning sensation, delayed digestion and
heaviness in body. (4)
Hence looking at the causes, signs and symptoms of Grahani we can say that it can be
correlated with IBS.
IBS has following symptoms :
The passage of stools alternated with constipation or diarrhea and with undigested food particles.
The disease is also associated with thirst,loss of tastes, pedal oedema, pain in bones, fever
etc. (5) The main symptom of IBS is pain & discomfort in the abdomen which is often associated
with frequent diarrhea or constipation. It may be triggered by psychological stress.
It is gastro intestinal motility disorder for which there is no organic or structural cause.
• Other symptoms which sometimes occur - include:
• Feeling sick (nausea).
• Headache.
• Belching.
• Poor appetite.
• Tiredness.
• Backache.
• Muscle pains.
• Feeling quickly full after eating.
• Heartburn.
• Bladder symptoms (an associated irritable bladder).
The summary of therapies helpful in the treatment of Grahani according to Ayurveda
includes:
• Oleation therapy(6)
• Fomentation therapy(7)
• Purificatory therapies(8)
• Fasting therapy(9)
• Therapies to improve digestion(10) etc.
Hence with these therapies IBS can be treated accordingly.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

References :
1. Pt. Kashinath Shastri and Dr. Gorakhnath Chaturvedi, Charaka Samhita Savimarsha
Vidyotinee Hindivyakhyopeta Vol I Reprint Edition 2005, Chaukhamba Bharati Academy,
Chikitsa Sthana 15/5 P. 453.
2. Pt. Kashinath Shastri and Dr.Gorakhnath Chaturvedi, Charaka Samhita Savimarsha
Vidyotinee Hindivyakhyopeta Vol I Reprint Edition 2005, Chaukhamba Bharati Academy,
Chikitsa Sthana 15/53 P. 461
3. Pt. Kashinath Shastri and Dr. Gorakhnath Chaturvedi, Charaka Samhita Savimarsha
Vidyotinee Hindivyakhyopeta Vol I Reprint Edition 2005, Chaukhamba Bharati Academy,
Chikitsa Sthana 15/42,43 P. 460.
4. Pt. Kashinath Shastri and Dr. Gorakhnath Chaturvedi, Charaka Samhita Savimarsha
Vidyotinee Hindivyakhyopeta Vol I Reprint Edition 2005, Chaukhamba Bharati Academy,
Chikitsa Sthana 15/54,55 P. 462.
5 Davidson,Davidson’s Principles & Practice of Medicine,Churchill Livingstone, 20th Edition
2006.
6 Dr. Ram Karan Sharma and Vd. Bhagwan Dash, Charaka Samhita Text with English
Translation & Critical Exposition Based On Chakrapani Datta’s Ayurveda Dipika Vol IV
Reprint Edition 2013, Chaukhamba Sanskrit Series Office Varanasi. Chikitsa Sthana
15/82,83 P.36
7. Dr. Ram Karan Sharma and Vd. Bhagwan Dash, Charaka Samhita Text with English
Translation & Critical Exposition Based On Chakrapani Datta’s Ayurveda Dipika Vol IV
Reprint Edition 2013, Chaukhamba Sanskrit Series Office Varanasi. Chikitsa Sthana
15/78 P.35
8. Dr. Ram Karan Sharma and Vd. Bhagwan Dash, Charaka Samhita Text with English
Translation & Critical Exposition Based On Chakrapani Datta’s Ayurveda Dipika Vol IV
Reprint Edition 2013, Chaukhamba Sanskrit Series Office Varanasi. Chikitsa Sthana
15/78-81,122 P.35,48
9. Dr. Ram Karan Sharma and Vd. Bhagwan Dash, Charaka Samhita Text with English
Translation & Critical Exposition Based On Chakrapani Datta’s Ayurveda Dipika Vol IV
Reprint Edition 2013, Chaukhamba Sanskrit Series Office Varanasi. Chikitsa Sthana
15/73 P. 34
10. Dr. Ram Karan Sharma and Vd. Bhagwan Dash, Charaka Samhita Text with English
Translation & Critical Exposition Based On Chakrapani Datta’s Ayurveda Dipika Vol IV
Reprint Edition 2013, Chaukhamba Sanskrit Series Office Varanasi. Chikitsa Sthana
15/76 P. 34

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

ROLE OF NASYA KARMA IN NETRA-ROGAS

*1 Dr.Chandrashekhar N. Mule, *2 Dr.Snehal V.Garhate,
*1 Professor, H.O.D., P.G.Guide & Ph.D.Guide of Shalakya Tantra ,
Email - drcnm05@gmail.com Mobile- 9175800710.
*2 P.G.Scholar, Shalakya Tantra Netra ,
Email - snehalgarhate@gmail.com Mobile- 8149942784 .
Yashwant Ayurved College P. G. T. & R. C., Kodoli, Dist. - Kolhapur, Maharashtra State.

ABSTRACT :
Nasyakarma is one of the important procedure of Panchakarma which helps to eliminate
vitiated doshas that accumulate in the urdhvanga. Nasya is practiced in India since ancient
times & also accepted globally now a days. It used in management of various diseases of
the ENT, Opthalmology , Dentistryears & Shirovyadhies . The medicaments which administered
through nose is called as Nasya. According to Ayurveda, all diseases of the eyes were
caused due to vitiation of tridoshas . Nasya is a type of therapy used to eliminate vitiated
doshas. Nose is the easiest and nearest opening to convey the potency of medicines to the
urdhvanga . The drugs administered through the nostrils, reach the Shringataka Marma and
spread in urdhvanga through the opening of Siras of Netra - Karana-Nasa-Kanth-Shiro Sthan.
Shrigataka Marma is Sira Marma situated at the union of Siras supplying the nose, eye, ear
and tongue. The Nasya drug acts through the absorption and stimulation to Shringataka
marma. The action of Nasya Karma depends upon the Dravyas used in it. Hence the Nasya
karma is effective treatment in Netra rogas.
KEY WORDS :- Classification of Nasya , Nasya karma , Nasya karmukatva , Netra rogas
.Total no. of Ref. :- (12)
INTRODUCTION :
Nasya karma is the main therapeutic measure of Urdhvajatrugata Vikaras. All organs, which
are above the clavicle, are considered as Urdhvanga e.g. Nasa, Mukha, Netra and Shira.
Definition of Nasya:In Ayurveda, the word Nasya has been taken specifically to mention the
root of administration of the drugs. Acharya Sushruta has given the above description meaning
“the medicaments, which administered through nose is called as Nasya.” (Su.Chi.40/21)
• Best method to eliminate and alleviate the vitiated Doshas of Urdwanga.
• Only Shodhana procedure which can performfor UtamangaShuddhi.
• Differenttherapeuticformsofapplication canbeused,likeChurna,Kalka etc. according to
Rogibala and Rogabala.
• Only procedure which can directly influence Indriyas.
• Better chance of absorption through blood vessels.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Etymology : The derivation of the wordNasyaisfrom”Nasa”dhatu.ItconveysthesenseofGati–

motion.Vyapti bears the meaning pervasion. Here, the Nasadhatu is inferred in sense of
nose.
“ Aushadhamaushadhasiddhau vaa snehonasikabhyaam diyate iti nasyam | “
(Su.Chi.40/21)
Acharya Sushruta has given the above description meaning that the medications which is
administered through nose is called Nasya.[2]
Synonyms : Shirovirechana, Shirovireka, Murdhavirechana,Nasta karma,Navana .
Classification of Nasya :
 Charaka classified the Nasya in five types viz. Navana, Avapidana, Dhmapana, Dhuma
and Pratimarsha.
Navana is further divided into Snehana and Shodhana,Avapidana into Shodhana and
Stambhana, Dhuma into Prayogika, Vairechanika and Snaihika while Pratimarsha is
divided into Snehana and Virechana.
The above mentioned five types ofNasya are regrouped according to their pharmacological
action into three groups viz.–Rechana, Tarpana andShamana.
Charaka hasalso mentioned 7 types of Nasya according to parts of the drugs to be used
in Nasya karma viz. – Phala, Patra, Mula, Kanda, Pushpa, Niryasa, Twaka.[1]
 Sushruta classified Nasya in 5 types viz. Nasya, Avapida, Pradhamana, Shirovirechana
and Pratimarsha . These 5 types of Nasya are further classified according to their functions
into two groups viz. Shirovirechana and Snehana.
Shirovirechana, Avapida and Pradhamana are used for Shirovirechana purpose. i.e.
forth elemination of morbid Dosha from Shira while Pratimarsha Nasyamay be used for
Snehana.[2]
 Vagbhata’s Classification of Nasya
Ashtanga Sangraha has mainly classified Nasya according to its effect viz. Virechana,
Brihana and Shamana. Snehana and Brihana Nasya have been further subdivided
according to the doses into two groups i.e. Marsha and Pratimarsha.
Avapida nasya may be given for both Virechana and Shamana while Pradhamana Nasya
is given only for Shirovirechana.
AshtangaHridayahas mainly classified Nasya in 3 types viz. Rechana, Brihana and
Shamana.[3]
 Kashyapa’s Classification of Nasya
According to Kashyapa Samhita ,Nasya has been classified into two groups i.e. Brihana

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and Karshana. These two types are also known as Shodhana and Purana Nasya.[5]
 Sharangadhara’s Classification of Nasya : Sharangdhara has also classified Nasya
according to their functions into two groups viz. Rechana and Snehana. Rechana Nasya
is further subdivide into Avapida and Pradhamana while Snehana Nasyais subdivided
into Marsha and Pratimarsha.[6]
 Bhoja’s Classification of Nasya
Bhoja has classified two types of Nasya, viz -Prayogika and Snaihika.
 Videha’s Classification of Nasya
Videha has stated two types i.e.Sangyaprabodhaka and Stamabhana.
 Classification according to DravyaBheda
ChoornaNasya,KalkaNasya,KsheeraNasya,SnehaNasya,MamsaNasya,DhoomaNasya,
KwathaNasya, MadyaNasya.[1-3,5-8]
Aim and Objectives :
To study the role of Nasya karma in Netraroga .
To study about the Nasya karma in Ayurvedic literature .
Material and Methods :
The data was collected from standardAyurveda text books, Previous research material, from
articles, books, other publications, concerned modern texts and from internet .
Taking the Charaka’s classification as the basis , all the above mentioned types of Nasya are
being described here seperately:[1]
 NavanaNasya :
Method : Navana is administered by instilling the drops of a medicated oil or Ghrita in
the nose. Navana is generally the SnehaNasya and is known as Nasya in general.
Classification : It can be mainly classified into Snehana and Shodhana Nasya.
-SnehanaNasya: As the word Sneha suggests ,Snehana Nasya gives strength to all the
Dhatus and is used as Dhatuposhaka.
Dose : The following is the dosage schedule for SnehaNasya
(i) HinaMatra: 8 drops in each nostril.
(ii) MadhyamaMatra: ShuktiPramana: 16 drops in each nostril.
(iii) UttamaMatra: PanishuktiPramana: 32 dropsin each nostril.
-ShodhanaNasya : Sushruta’s Shirovirechana type is included in Shodhana type of
Navana Nasya. It eliminates the vitiated Doshas.
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Dose : It can be given in following dosage schedule according to Sushruta

Uttama: 8 drops, Madhyama: 6 drops, Hina:4 drops.
 AvapidaNasya : It is a type of Shodhana Nasya.
Definition : ThewordAvapidameans it is expressed juice of leaves or paste of required
medicine
Dose : HinaMatra: 4 drops, MadhyamaMatra: 6, UttamaMatra: 8 drops
 DhumapanaNasya : Dhumapana or Pradhamana is a specific Shodhana Nasya.
Definition : This type of Nasya is instilled with churna (powder) specifically for
Shirovirechana. Dhumapanamentioned in Charaka &Pradhamana described in Sushruta.
Dose : According to Videha the dose of Dhumapana Nasya is three Muchuti.
 Dhuma Nasya: Dhuma Nasya is defined as medicated fume taken by nasal route and
eliminated by oral route . Acharya Sushruta has not described it as a type of Nasya.
The smoke inhalation per mouth is known as Dhumapana and is not included in Nasya.
It is harmful to the eye sight. DhumaNasya is indicated in Shiroroga, Nasaroga and
Akshiroga.
 Marsha – PratimarshaNasya: Definition: Marsha and Pratimarsha both consist of
introduction of oil through the nostrils. Pratimarsha and Marsha are same in principle,
but the main difference between them is of dose. In Pratimarsha Nasya 1-2 drops are
given while in Marsha Nasya the dose is 6 to 10 drops. Pratimarsha Nasya can be given
daily and even in all the seasons at morning and evening. Marsha Nasyamay give some
Vyapada if not properly done but again he opined that it gives quick result and it is more
effective than Pratimarsha Nasya.[1]
Contra indications of Nasya :
Ajirna, Bhuktabhakta, Snehapeeta, Madyapeeta,Toyapeeta,Snehadipatukamah, Snatahshirah,
Snatukamah, Kshudharta, Trushnarta, Shramarta, Matta, Murcchita, Shastrahata, Dandahata,
Vyavayaklanta, Vyayamaklanta, Panaklanta, Navajwara, Shokabhitapta, Virikta, Anuvasita,
Garbhini, Navapratishyayarta, Anrutu, Durdina, Apatarpita, Pittadravah, Kruddha, Gararta,
Bala, Vriddha ,Vegavarodhitah, Anarthava, Raktasravita, Vamita, Sutika, Shvasa, Kasa .[1,2,3]
Age : Nasya should not be given in the patients less than seven years or more than eighty
years of age.
Course of Nasya Karma : According to Sushruta, Nasya can be done repeatedly in the
interval of 1, 2, 7 and 21 days depending upon the condition of the patient and severity of the
disease.[2]
Procedure of NasyaKarma :
The procedure adopted for the nasya karma as per Brihattrayi , classified under following

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headings :
♦ PurvaKarma :- Sambara sangraha , Atura pariksha, Atura sidhhata.
♦ PradhanaKarma:- Nasya aasana and karma, Nasyattara paricharya, Vyapath and
treatment.
♦ PashchatKarma:- Dhumpana, Kavalgraha-Gandusha, Nasyottara bhojanam, Pariharya
vishaya. [2]
 Samyak Yoga Lakshana
Samyak yoga is due to removal of vitiated Doshas from Shira and due to Strotovishuddhi,
The symptoms of samyak nasya according to Charaka are Urah-shiro-laghava,
Indriyavishuddhi and Strotovishuddhi. In addition, Sushruta has described sukhaswapna-
prabodhana, chitta- indriya-prasannata and vikaropashama. Besides these, Vagbhata
described sukhaswasaniswasa , akshilaghutva and swaravishuddhi as symptoms of
samyaka yoga of nasya.[2]
 Ati Yoga Lakshana
According to Charaka, the features of atiyoga nasya are, feeling of shiro, akshi, shanka,
sravanaarati, and toda and timira, Kaphasrava, shirguruta and indriyavibhrama ,
Mastulungagama, Vatavriddhi andShiroshunyataare the symptoms of Atiyoga of Nasyaare
also the symptoms of Atiyogaof Shirovirechana. Gadodrekais the only symptom mentioned
by Vagbhata.[2]
 Ayoga Lakshana
If nasya dravyas are not administered in proper way or the dose is less, features of
ayoga nasya like galopalepa, shirogaurava, and nishthivanaare seen.
According to Sushruta, vatavaiguna, indriyarukshata, roga Ashanti, kandu, upadeha ,
guruta and strotasamkaphasrava are the symptoms of hinashuddhi.
Nasashosha, asyashosha, aruchi and peenasa are other symptoms of Ayoga of Nasya
karma.[2]
 Nasyakarma yogya Netraroga :
Prakupit tridoshas vitiated by hetu sevana goes through urdwagami sira of netra and
produces darun netraroga. Netra is the site of Aalochak pitta. The properties of pitta and
rakta are same as they have aashrayasrayi bhav. In such condition, Nasya is very
useful in netraroga produced by tridoshdushti. Such as Abhishyanda, Adhimantha,
Siraharsha, Sirotpata, Shushkakshipak, Sashof Akshipak, Ashof Akshipak, Timir,
Linganash, Pittavidagdha, Avranshukra, Ajakajat, Arma, Arjun, Balasgrathit, Lagan,
Pittotklishta, Raktotklishta, Kaphotklishta, Praklinnavartma, Pakshmakop,
Pakshmashat etc.[2,4,8,10,11]

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Discussion :
Karmukata of Nasya : Acharya Vagbhatahas stated Nose is the easiest and nearest opening
to convey the potency of medicines to the cranial cavity. He was the first person to narrate the
mode of action of drugs by Nasya Karma. The drugs administered reach the Shringataka
Marma and spread through the opening of Siras of eye , ear , throat etc . and to the head .
Acharya Sushruta opines Shringataka Marma as a Sira Marma situated at the union of Siras
supplying the nose, eye, ear and tongue. Indu in his commentary defines Shringataka as
Shirasoantarmadhya , which can be considered as inner side of the middle part of the head.
Acharya Charaka also explains the indications of Nasya in Siddhisthana and that the Nasya
drug acts through absorption and stimulation to Shringataka marma.
The action of Nasya Karmadepends upon the Dravyasused in it. Based on these, it is divided
into Shamana, Shodhana,and Brihana.In the present study, Brihana Nasyawas selected , in
Brihana Nasya, Ghritha and Taila are said to be ideal drugs . This Nasyais done mainly to
nourish the Urdhvangas . It is advised in Dhatu Kshayajanya Vikaras. Drugs used in this type
of Nasya have qualities like Snigdha,Sukshma etc. These Sneha Dravyas possess Sukshma
Guna,so that it is easier to absorb through the Shlaishmika Kala of the nose.[1-2,12]
These medicines used are highly lipidsoluble, and are capable of accelerating Vata Dosha by
their antagonistic properties. The lipid soluble drugs have a delayed action and the duration of
action is long. So the Brihana Nasya Dravyas act slowly for a longer time.
Blood brain barriers are highly permeable for lipid substances and so the Sneha Dravyas are
easily absorbed and these substances pass and exert their actions. Lipids provide energy to
the nervous tissue.
Absorption and transportation of the drug administered by nasal pathway
In supine position keep the head isin loweringstate, so the retention of medicine in
nasopharynx, help in providing sufficient time for local absorption of the drug.
Any liquid soluble substance has greater chance for passive absorption through the cell
of lining membrane.
The drug absorption is enhanced by massage and local fomentation.
On the basis of these facts, we can understand that, procedure, posture and conduct
explained for Nasya karma have a great importance in drug absorption and transportation.
Conclusion :
Nasya karma is described under Panchakarma in Ayurveda. It is one of the very effective
treatment modality for treating various Netra rogas. It helps to treat Abhishyanda, Adhimantha,
Siraharsha, Sirotpata, Shushkakshipak, Sashof Akshipak, Ashof Akshipak, Timir, Linganash,
Pittavidagdha, Avranshukra, Ajakajat, Arma, Arjun, Balasgrathit, Lagan, Pittotklishta,
Raktotklishta, Kaphotklishta, Praklinnavartma, Pakshmakop, Pakshmashat etc. Hence the
Nasya karma is effective treatment in Netra rogas.

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References :
1. Dr. Bramhanand Tripathi, Charaka Samhita, Chaumbha Surbharti Prakashan (Varanasi),
reprint 2005 , Ch. Su. 5/56-70 (Pg no. 127-129 ), Ch. Si. 2/20-23B (Pg no. 1186-1188),
Ch. Si. 9/89-119 (Pg no. 1293- 1299).
2. Dr. P.V.Sharma, Shushrut Samhita, Dalhan commentary, Vol ||, Chaukhamba Viswabharti
Prakashan, reprint 213, Su. Chi. 40/ 21-69 ( Pg no. 672-683 ).
3. Dr. Bramhanand Tripathi, Ahstang Hridayam, ,Chaukhambha Sanskrit Pratisthan, Delhi,
reprint 2012, A.Hr.Su. 20/ 1-38 (Pg no. 244-250), A.Hr.Su.21/9-10B (pg no.253).
4. Dr.Anantram Sharma, Sushrut Samhita, Chaukhamba Surbharti Prakashan, Su. U. (A-
1to19,Pg no.1-146).
5. Pandit Hemraj Sharma, Kashyap Samhita (Vrudhajivkiytantra), Chaukhambha Sanskrit
Sansthan ( Varanasi ), Ka. Si. A-2 (Pg no. 226-227), Ka. Si. A-4 (Pg no. 238-242).
6. Dr. Smt Shailaja Shrivastava, Sharangdhar Samhita, 3rdedition, Chaukhamba Orientaliya,
Varanasi, A-8/9-63 (Pg no. 394- 411).
7. Pandit Kashinath Shastri, Yadavji Trikamji Acharya, Charak Samhita, Chaukhamba
Sanskrit Sansthan, Varanasi, reprint 2007, Ch. Su. 5/56-70 (Pg no. 85-86 ),
8. Kaviraj Atridev Gupta, Ahstanga Hridayam, Chaukhambha Prakashan, reprint2011,
A.Hr.U. 8/1-28 (PG NO. 651-654), A.Hr.U.9/1-41(PG NO. 654-657), A.Hr.U. 10/1-32(Pg
no.658-661), A.Hr.U.11/1-58 (Pg no. 662-666), A.Hr.U.12/1-12 (Pg no. 667-670), A.Hr.U.13/
1-99 (Pg no.670-679), A.H.U.14/1-32(pg no.679-682), A.H.U.15/1-24(Pg no.682-685),
A.H/U.16/1-67(Pg no685-691).
9. Vaidya Laksmipati Sastri, Yog Ratnakar, Chaukhambha Prakashan , reprint 2009,
Yo.R.P.1-2 (Pg no.179), Yo. R. U. Netrarog Vigyan (pg no.341-395).
10. Dr. Narayan Jagannath Vidwans, Netraroga Vigyana, 5th Edition, Anand Publication,2010.
11. Prof .UdayaShankar, Text book of ShalakyaTantra , Chaukhabbha ViswaBharati,
Varanasi, First Edition 2012.
12. Vd. H.S.Kasture, yurvediy Panchakarma Vigyan, Shri Baidyanath Ayurved Prakashan,
8th Edition 2010, A-7(pg no.485-536).

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

SCIENTIFIC SIGNIFICANCE OF ABHYANGA

(MASSAGE)
Dr. Sujata. S. Wankhade,1 , Dr. V.K.Thorwat2.
1. PG Scholar of Panchakarma Dept.
Email-Wankhades731@gmail.com, Mobile No-9665145944.
2. Associate Professor of Panchakarma Dept.
Email-vidyanandthorwat@yahoo.com, Mobile No-9011081819.
Yashwant Ayurvedic College P.G.T & R. C. Kodoli, Kolhapur, Maharashtra, India.

Abstract :
Abhyanga is the daily oil massage as recommend in Ayurveda .Literally ,abhyanga means
smearing the body With unctuous or oily substance...Charaka advocates skin organ of
touch ,connects with mind,gives rise to pleasure and pain experiences “
sparsanendriyasamsparsah sparso manasa eva cha dvividha sukhdukham vedananam
pravartakah. Sa I.133.So abhyanga is important procedure to control mind and normal
physiology of body.The other benefits of applying oil to the body are smooth skin free from
disturbances of vata and tolerant of exertions and exercise. The body of one who uses oil
massage regularly does not become affected much even if subjected to accidental injuries .In
abhyanga process there is increase in peripheral circulation and vasodilation which is
responsible to increase more oxygenated blood to the muscles and help to produce energy
in fatigue muscles as well as removal of waste products from the body .Accordong to modern
physiology massage soothes the two master systems of the body ,the nervous system and
endocrine .The pleasure from touching is mediated through the limbic system which causes
the secretion of hormones physically equivalent to health and happiness .Massage has been
found to increase secretion of human growth hormone(HCG).Thus abhyanga contribute to
the various components of health .According to modern and ancient view abhyanga does
indeed promote strength and immunity also.
Keywords : Abhyanga, massage, stress.
Total No. of References - (11).
Introduction :
Ayurveda is said to be ancient science of perfect health, comes from the highly developed
vedic civilization. The Ayurveda has principles for maintaining and promoting good health.
The ayurvedic oil massage called Abhyanga is an integral part of the Dincharya recommend
for overall health .Literally abhyanga means smearing the body oil substance or movement
towards dhatus i. e. oil smeared moves towards the inner dhatus. Abhyanga is considered a
part of an important rejuvenation therapy called Panchakarma. It is said to effect by moving
tha doshas out of their locations to the channels of elimination out of the body. As such, it is
both curative and preventive. If total body abhyanga is not possible daily, at least a person
may do abhyanga on shira and pada.

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Aim and objectives :

1} Review of Abhyanga
2} Understanding of scientific concept of Abhyanga.
Materials and methods:
A thorough review on the procedure ,brief classical techniques clinical consequences of
Abhyanga are discussed with contextual evidences by the help of following material –various
classical Ayurvedic texts E.g charaka samhita, sushrut samhita etc. along with their
commentaries. References were analyzed and reviewed to get deep understanding of concept
of Abhyanga.
Review of Abhyanga :
Bahya snehana described in Ayurveda are Abhyanga ,Gandusha, Lepa, Nasa Tarpana,
udvartana, utsadana, moordhnitaila etc.Among them preference has been given to
abhyanga.The body of one who uses massage regularly does not even affected to accidental
injuries. By using oil massage daily, a person is endowed with pleasant touch, and becomes
strong, charming and least affected by old age[1]. person practicing abhyanga become physically
and psychologically enough to bear exercise and stress. He also get resistant to all vatjanya
disorders.
Sushrut explained abhyanga gives a glossy softness to the skin, guards against the
aggravation of vata and kapha, improves colour and strength and gives tone to the tissues of
the body. Oily substances affused on the human organism imparts a tonre and vigour to its
tissues in the same manner as water furnishes the roots of a tree or a plant with the necessary
nutritive elements and fosters its growth when poured into the soil where it grows[2]
In Ashtang Hridayam, daily practice of abhyanga evident to delay ageing cures tiredness and
vata disorders, improves vision, complexion nourishes, lead to healthy life, sound sleep
,lustorous skin. Abhyanga done daily is best but "Sarvanga sundara teeka" says that if it is
not possible to do Abhyanga daily, at least it must be done in two to three days. Abhyanga
should be done especially on head, ear and feet.[3-5].
Padabhyanga makes skin soft, beautiful, provide strength and stability to feet, it reduces
padsphutan, srama, sankocha, stiffness, roughness, fatigue and numbness of the feet are
alleviated strength and firmness of the feet is attained. Vision is enhanced. It also prevents
the sciatica, cracking of skin and other vatjanya foot disease. Benefits of applying oil to the
scalp are also described in samhitas as shiroabhyanga, makes hair thick, soft and glossy.
Similarly applying oil to the ears leads to benefits in the ear disorders which due to increased
vata, stiff neck, stiffness in the jaw. etc. Sarangdhara lists three kinds of topical applications
antidosic, antipoisonous, cosmetics etc.
Indication of abhyanga:
Direct reference are not available but scattered reference can be seen according to which are

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indicate in Bala (childrens), Vruddha (old age), Krusha and diseased person. It also indicated
in all vata rogas, skin rogas, hair fall, premature graying of skin.
Containdication of abhyanga :
Abhyanga should not be done in person suffering from kapha disorder, after purificatory
procedures, if indigestion exists, abhyanga should be avoided when fever is present, abhyanga
should not follow emesis, purgatives, or niruha enema and in over nourished disease like
prameha.
Abhyanga technique :
The technique of abhyanga is not elaborated in the major classics of ayurveda. However with
the advent of time commentators have tried their best to give rational, preclinical and clinical
explanation of the methods of Abhyanga. First indication about abhyanga is found in Rigveda
in which Abhyanga is told to be done by hands and digits and the stoke should be gentle.
Time of administration :
After doing exercise before commencing or both , when the person starts to have a desire for
food and drinks ,abhyanga should be done. The digestive fire actually determines how well oil
can be utilized by the body through bhrajaka pitta . Abhyanga should be practice regularly
once in a day or once in a two day or once in three day. In children daily abhyanga is adviced.
Characters of oil :
Like warm sesame oil is the best of oils for strength and unction according to charaka.
Sarvesham tilajatanam visisyate balarthe snehane (suxii 12). Further it is sweet, penetrating,
hot readily absorbed, aggravates P&K, is constipating and anti-diuretic, the best among vata
alleviating, strength promotion, beneficial of skin, promotes intellect and appetite”. Sesame
oil possess the properties like penetrating deep into the tissues and spreading throughout
the body fast, capable of entering into even minute pores, not increasing kapha, it makes
lean person fatty and fat person lean, with appropriate processing it cures all diseases”.
Dalhana declares that sesame oil penetrates into the deepest level of tissues in only 5-10
minutes.
Duration and direction of Abhyanga :
According to dalhana time taken for sneha to penetrate through up is 300 matra kala, further
it takes 900 matra kala to reach up to majja further it pacified vitiated dosha. So abhyanga
approx must be done for 5 mins. Abhyanga should be done in anuloma gati in direction of
skin hairs.
Mode of action of Abhyanga :
Charaka describes the vayu is predominant in tactile sense organ which is located in skin
.Charaka also describes in an important link between mind, touch and all the senses “out of
all the sense ,the tactile sense organs and is also associated inherently with mind so due to
pervading of tactile sense, mind also pervades. Therefore abhyanga/oil massage is the most
beneficial for skin and balancing mind, hence one should use it regular.

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Charaka described 107 marmas which are said that pressure at these points can have both
positive or negative results. Proper massage of these points help dissolve stress or remove
blocks accumulated there. Sushrut (suxxiv 29-32).Rubbing and friction tend to dilate the
orifice of the ducts and increase the temperature of the skin. Friction pacifies vata, cures
itches, rashes and eruptions. The mode of action of abhyanga can also be understand by the
properties of snehana, i.e snigdha and guru acts as vatahara, snehana, balya and pustikara,
Mrudu guna reduces the stiffness due to kathinya guna help the drug to reach upto minute
channel.
Discussion :
Abhyanga massage is jarahara (delay ageing), klesha sahatva (tolerating stress) because it
is evident to reducing physiological measures of stress, including hormonal (cortisol,
epinephrine and non-epinephrine) as well as physical (heart rate and blood pressure) variables[4].
Massage activate the parasympathetic nervous system to slow down heart rate and breathing,
relax musculature and improves digestion[5]. This had been described as Deeptagni (improves
appetite), suddha koshtha (proper digestion) in benefits of abhyanga. Massage increases
endorphin, release endorphins are pain reducing transmitters, endorphin also stop transmission
of pain signals. so abhyanga said to be abhighata sahatva, dagdha, bhagna, kushta. Abhyanga
is svapnakara (sound sleep) by decreasing Beta Brainwave activity, this leads to increase
release of relaxing neurotransmitters serotonin and dopamine as well as decreased release
of cortisol levels. This type of brain activity is one which facilitates deep sleep induction[7].
Abhyanga is ayushkara (longetivity), twak dardhyakara (skin,soft ,strong complexion)because
massage improves circulation. Massage dilates superficial blood vessels and increase the
rate of blood flow[8]. Since lymphatic system runs quite superficially under the skin, specific
massage techniques have well developed to encourage better flow and ultimately improves
removal of lymphatic fluid, which in turn helps improve removal of metabolic waste keeps
blood pressure low and avoiding unnecessary stress on cardiovascular system. Skin related
benefits include assistance in overall cellular friction and increasing production of skin nurturing
sebum. Sebum is our bodies natural lubricant, it protects, cools, calms and maintains skin
youthful properties[9,10].
As abhyanga /massage improves the lymphatic circulatory system, thus also improve the
immune[11]. Massage has shown to naturally improve the immune system cytotoxic capacity
by increasing the natural killer. Since both cortisol and insulin are linked with impaired immune
function. Massage can also help immunity by controlling levels of these stress hormone.
Serotonin releases and bacteria fighting peptides have been linked to improved immunity.
Conclusion :
Abhyanga is one of the procedures to be practiced routinely in the system of once living. It is
the most commonly indicated and extensively applied treatment procedure amongst the
Bahiparimarjan chikitsa. It is clear from discussion that Abhyanga helps man to prevent the
common health hazards. It will help to lead a healthy life. Massage has been used for centuries

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for both therapeutic and preventing purposes. It is, and should be used as, a preventive
medicine technique. Abhyanga or massage heal damaged muscle, stimulate circulation clear
waste products via the lymphatic system, boost the activity of the immune system, reduce
pain and tension and induce a calming effect. Massage may also enhance well being by
stimulating the release of endorphins (natural pain killers and mood elevators) and reducing
levels of certain stress hormones Abhyanga nourishes dhatus, pacifies the doshas, relieves
fatigue, provides stamina, pleasure and perfect sleep, enhance the complexion and the luster
of the skin, promotes longetivity and nourishes all parts of the body. So everyone should do
Abhyanga.
References:
1) Charaka, Charaka Samhita vol-I ,20th edition, edited by Rajeshwara Datta Shastri,
Chaukhamba Bharati Academy, Varanasi - 1994.
2) Sushruta, Sushruta Samhita vol I,8th edition, edited by Kaviraj, Ambikashastri Datta,
Chaukhamba Sanskrit Sansthan, Varanasi - 1992.
3) Shrimad Vruddha Vagbhata’s Ashtang Sangraha,Vol-I edited by Dr. Ravi Datta Tripathi,
Chaukhamba Sanskrit Pratishthan Varanasi,1996; 46-3/60.
4) Field, T Hernadez –Relt M .Diego M et al Cortisol decreases and Serotonin and dopamine
increases following massage therapy .Int. J. Neurosci, 2005-115:1397-1413 [Pubmed].
5) Cady SH, Jones GE, Massage therapy as a workplace Intervention for reduction of
stress. 1997, 84; 157-8 [PubMed].
6) J. C. I Tsao, "Effectiveness of massage therapy for chronic, non-malignant pain : a
review", Evidence - Bsed complementary & Alternative Medicine, vol, 2007 ;4 (2) : 165-
179.
7) A. Ejindu, The effects of foot and facial massage on sleep induction, blood pressure,
pulse and respiratory rate : cross over pilot study, “Complementary Therapies in Clinical
Practice, 2007 : 13(4) : 266-275.
8) Carrier EB. Studies on the physiology of capillaries. V. The reaction of the human skin
capillaries to drugs and other stimuli. Am I physiol, 1992; 61 : 528-47.
9) Leory MR La vie du tissue conjonctif et sa defense par le massage. Revue Medicale
De peris,1941; 58 : 212.
10) Scull CW, Massage - Physiologic Basis. Archives of physical Medicine, 1945.
11) Pemberton R Physiology of massage, In : Council of Physical Medicine. Handbook of
physical Medicine. 4th ed.Chicago, Ilinois,USA : American Medical Association, 1945.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

EVALUATION OF “AYAM-VISTARA” IN STHOULYA

SCHOLAR : Dr. Rakesh Chaudhari
E mail - chaudharirakesh14364@gmail.com
Mobile No. - 9970648677
GUIDE : Dr. Uday B. Bhoir
(M.D) Ayu, Asso. Professor, Rachana sharir dept.
Bharati Vidyapeeth Deemed University’s College of Ayurveda, Pune, Maharashtra.

ABSTRACT :
In Dashavidha pariksha, pramana sharira have importance for measurement. And scholar
has focused on this topic in his research project. Pramana has two types Anguli and Anjali
Pramana. Anguli Pramana is used for measuring the dimensions like Ayama (height), Vistara
(Length from the tip of middle finger of right hand to the same of left hand when the upper
extremity stretched horizontally) etc. of different parts and sub-part of human of body 1.
Acharya Charaka states in vimansthan where as ayam & vistara of an individual is equal the
person will have balanced longevity in life. ie Ayu (longevity of life), Bala (Sharirik & Mansik
Bala), Oja, Sukham(Happiness), Aishwaryam (wealth) and Vitta at its maximum. And if
variations seen in the ayam and vistara then all above criteria will affects. Sthoulya is included
in Astounindita Purush. Meda does snehana karma in the body. Sites for medodhara kala
explain as Sthan, Sphik and Udar. 9 For this study total 80 individuals of either sex were
selected of the age group 20-70yrs. The individuals were taken randomly. The Swanguli Praman
was calculated by vernier caliper and Ayam & Vistara of an individual were measured by
measuring tape. in cm and converted into Anguli-praman.
The study shows that Sthoulya is common in female individuals. And there is no relation
sama sharir and sthoulya.
Keywords : Pramana sharir, Ayam- Vistara, Sthoulya.
INTRODUCTION :
Aacharya charaka stated that if ayam (height) and vistara (length from tip of one hand to
another when the upper extremity stretched horizontally ) is equal then it is sama sharir. The
difference between ayam and vistara is equal then the person will have balanced longevity
in life. ie Ayu (longevity of life), Bala (Sharirik & Mansik Bala - Physical & Mental Strength,
Health), Oja (Luster of face), Sukham (Happiness), Aishwaryam (wealth) are good And if
remains unequal then all above criteria will varies Respectively.
Swanguli pramana is the length of proximal inter phalangeal joint. Is used for the measurement
of ayam and vistara For this evaluation 8 0 individuals of either sex of the ages 20-70 year
were selected. The ayam and Vistar of an individuals were measured by measuring tape
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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

and recorded in case paper with detail information. Then difference between the Ayam and
Vistara elaborated with the relation sthoulya.
AIM : “ To evaluate “Ayam-Vistara” in Sthoulya.”
OBJECTIVES :
1) Detail study of A) Sthoulya (Obesity), B) Ayam vistara.
2) Relation between ayam vistara and sthoulya.
3) Relation between Sama sharir and sthoulya.
SWANGULI PRAMANA
Swanguli-Praman :

EÚÆ˙®…v™……®……ΔM…±…∫™… ®…v™…¶……M…: ∫…Œxv…∫¥…∞¸{…:

(∫…÷.∫…⁄. 25/12) +b˜®…±±… ]ıEÚ…
According to Sushrutacharya as stated in Sutrasthana, length of proximal inter phalangeal
joint called as Swanguli. In right handed person right hand and in left handed person
left hand Swanguli considered for the measurement.
AYAM
The height of a person1 .
1] Sushruta - 120 angula 3
2] Charak - 84 angula 8
3] Vagbhata - 31/2 hasta 9
VISTARA
Distance from the tip of middle finger of one hand to the same of another hands, when the
upper extremity stretched horizontally 1.
STHOULYA
According to Ayurveda :

i…j…… i…∫l…⁄±…EfiÚ∂…™……‰¶…⁄«™… B¥…{…Ɖ˙ x…Œxn˘i… ¥…∂…‰π…… ¶…¥…Œxi…*

(S…. ∫…⁄. 21/4)
Aacharya Charak includes in Asthounindit purush.

+™…‰l……‰{…S…™……‰i∫……Ω˛∂S…±…Œ∫°ÚM…÷n˘Æ˙∫i…x…:*
+ i…∫l…⁄±…: ∫®…fii……‰ ™……‰V™… i…j……z… ®……Æ˙i……{…Ω˛®…¬** 31**
(+π]ı…MΔ … ∫…ΔO…Ω˛ ∫…⁄j…∫l……x… 4)
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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Sthoulya is mentioned as Person having medasachiti at sthan, sphik and udar reasons includes
in sthoulya concept
According to Modern :
The guidelines by WHO, Obesity is the accumulation of adipose tissue in such a quantity so
as to impair the health. Obesity is most commonly caused by a combination of excessive
Food intake, lack of physical activity, and genetic susceptibility. A few cases are caused
primarily by genes, endocrine disorders, medications or mental illness. Evidence to support
the view that obese people eat little yet gain weight due to a slow metabolism is not generally
supported. On average, obese people have a greater energy expenditure than their thin
counterparts due to the energy required to maintain an increased body mass.
Obesity is a leading preventable cause of death worldwide, with increasing rates in adults
and children. In 2014, 600 million adults (13%) and 42 million children under the age of five
were obese. Obesity is more common in women than men. Authorities view it as one of the
most serious public health problems of the 21st century.
MATERIALS
1] Literature : Relevant Ayurveda & Modern.
2] Measuring tape: For measurement of length.
3] Vernier Calliper : For measuring the breadth
4] Information sheet
5] Individuals : Experimental study.
6] Camera : For photography.
METHODOLOGY :
Review : First I studied proportion ayam vistar in healthy individual from
Previous work done.
Collection of data : From different sources like samhitas, Modern text books
and internet I have collected the data for my work project.
Selection of patient :
By Aurveda :
1) Darshana pariksha : Individual is selected by observing Medasanchiti.
By Modern :
1) Weight is measured in kg.
2) Height of person is calculated in cm. and converted into meter.
3) BMI is calculated by weight / Height (m 2). When it is > 30 kg/m2 then person is Selected
for the research work.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Other measurement :
1) Swanguli pramana is measured by breadth of proximal inter phalangeal joint of middle
finger with the help of vernier caliper.
2) Vistara is measured by tip of middle finger one hand to another when arms stretched
Horizontally.
3) Ayam and Vistar is converted into Anguli Pramana.
4) Difference between ayam and vistar is calculated in cm and converted into anguli pramana.
5) All data recorded on the case paper proforma.
6) Difference between ayam and vistar is observed.
OBSERVATIONS :
1) AGE:

Obesity is more in 30-40 years age group

2)GENDER:

Maximum numbers of female individuals.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

3) Difference between ayam vistar in sthoulya (In Angula) :

Parameter Mean SD r p values
Difference in Ayam
& Vistara 2.679625 1.064278 0.01879 0.018
BMI 34.07875 5.740125
P value < 0.05 it indicated there exists relation between Ayam Vistar (in angula) and sthoulya.
i.e. As difference in Ayam &Vistara increases in Sthoulya also increases.
4) BMI :
Parameter N Average
Difference in ayam vistar BMI
In cm In angula
Sama-ayam vistara 5 0.94 0.48 32.88
Ayam vistar 75 4.932 2.826267 34.15

CONCLUSIONS
1) Gender : Sthoulya is more common in female.
2) Age : Common 30-40 age group.
3) The p value <0.05 indicated that there is relation between ayam-vistar and sthoulya.
Suggested that the difference between ayam vistar is more in sthoulya.
4) No individual of have sama sharir. There is no relation of sama sharir and sthoulya.
REFERENCES :
1] Charak samhita : Agnivesh, Edition: 19th. (Introduced by Shri Satyanaraya Shastri),
Elaborated by : Pt. Dorakhanath Chaturvedi. Editor : Pt. Rajeshwardatta Shastri, Pt.
Yadunandan Upadhyaya, Pt. Ganga Sahaya Pandeya, Pt. Banarasidas Gupta &
Bhigratna Pt. Brahmashankara Mistra. Publisher : Chukhamba Bharati Academy,
Gokulbhavan, Varanasi - 221001.
2] Sushrut Samhita : (Anuvadak tridev) Editor : Dr. Bhaskar Govind Ghanekar. Edition:5th,
Delhi 1975.Punarmudran-1981,1984,1994,1997 Publisher : Narendra Prakash Jain, Delhi-
110007.
3] Astang Sangrah : (Sutrasthan 15/37) Shrimad Vriddha vagbhatacharyakrit, Edition : 2nd
1981. Editor : Shri bhaidyaraj ayubhavan Ltd, PP 692-694.
4] Astang Hriday : (Vagbhatvirchitam) Sarvang Sundari Vyakhya Vibhushitam, Edition :
1St, Varanasi 1863, Punarmudran: Delhi -1877, 1880. Editor : Motilal Banarasidas,
Jawaharnagar, Delhi-110007.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

5] Dristhartha Sharir : (Sharir Rachana Shastra Part 1st) Sarvang Sundari Vyakhya
Vibhushitam, Edition : 3rd ,Vyaspuja 18-07-1992 Punarmudran : Rathsaptami, 6th Feb
1992.Editor : Mrs. Padmini Athawale, Dristarthamala Prakashan, ”padmalaya”116,
Damodar Hos soc, Bajaj Nagar, Daxin Amazarimarg,Nagpur-10.
6] Swasthatur Pariksha : Edition : 3rd , 1989. Editor : Prof. SubhashRanade, Prof B. V.
Satthe. Introduced by : Dr. V.B.Athawale. Publisher : M.D.Nandurkar, Anmol Prakashan,
683,Budhawar Peth, Pune - 411002.
7] Ayurvidhya : (Rastriya Shikshanmandal Sanchalit Ayurvidya (Oct.2001) President /
chief Editor : Prof. Dr. D. P. Puranik. Editor : S. G. Huparikar. Secretory : V. A. Dole.
Publisher : Dr.D.P.Puranik, 583/2,RashtaPeth, Pune -11.
8] Ayurvediya Shabdakosh : (Sanskrita - Sanskrita Part one -1968) Editor : Ayurvedacharya
Veni Madhav Sahastri Joshi. Ayurvedisharad Narayan Hari Joshi Publisher : Tarakatirtha
Lakman Shastri Joshi.Maharastra Rajya Sahitya &Sanskruti Mandal,Mumbai.
9) Modern text books.
10) Internet
Swanguli pramana : Ayam:

Vistara :

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

CONCEPTUAL STUDY OF SHUKLAGATA VYADHIS

*1 Prof Dr. Chandrashekhar N. Mule. 2* Dr. Kamal T. Bandgar
*1 Professor, H.O.D, P.G. Guide & Ph. D. Guide of Shalakya Tantra,
Email- drcnm05@gmail.com, Mobile- 9175800710
*2 P.G.Scholar, Shalakya Tantra Netra,
EMail – drkamalshelke81@gmail.com Mobile- 9764619469
Yashwant Ayurved College P. G. T. & R.C., Kodoli. Dist. - Kolhapur, Maharashtra State.

ABSTRACT :
Description of eye Diseases is found in detail in Sushruta samhita. Uttartantra. Sushruta has
described 76 eyes diseases. Out of which 11 diseases are shuklagata .(1) Anatomically
Shuklamandala is having predominance of Jala Mahabhoota & Kapha Dosha. Since it is
vascularised, pitta should also be considered as anubhandha dosha.
The external lining in shuklamandala (slaishmikakala) is continous with the internal layer of
vartmamandala. So the diseases confined to this layer may manifest the signs and symptoms
in both suklamandala and vartmamandala. The slaishmikakala is rich in different types of
glands; so inflammations of these glands are very common.
Armas are a specific group of diseases confined to the slaishmikakala. It is a degenerative
change manifesting itself as a growth. The different types of armas can be considered as the
different stages of single disease. Since it is a growth the treatment is chedhana ( surgical).
The diseases confined to blood vessels are very prominent in suklamandala. Sira Jala, Sira
harsha, sirolpatha, sira pitaka etc. are important among them. The severity of these diseases
can be confirmed from the nature and pattern of the affected vessels.
The fibrous coat of suklamandala being collagenous in nature the rheumatic complaints produce
ocular manifestations in this mandala.
KEY WORDS: Arma, eyes, Fibrous coat, Shuklamandala, Vyadhi.
INTRODUCTION :
Suklamandala is that portion of the eye which is seen white in colour. Structturally it has two
layers Suklamandala proper & external slaishmikakala. Suklamandala is having predominance
of jalabhootha, while external slaishmikakalais having predominance of agnibhoota, due to
vascularity.
Jala being the predominant bhoota, kapha is the sthanik dosha. Moreover the tough, fibrous
nature also indicates kapha predominance. Since there is involvement of agnibhoota in the
external lining of suklamandala, pitta is to be considered as anubandha dosha. Because of
its kapha and pitta nature, rasa, rakta and mamsa are the involved dhathus. Sushruta has

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

mentioned 11 diseases while Vagbhatta has mentioned 13 diseases, including Sirotpata,

Siraharsha.
For convenience of description, the diseases of suklamandala can be divided into four groups.
1. Degenerative changes
2. Inflammatory conditions
3. Systemic disorders
4. Others.
1. Degenerative Conditions – Being exposed, the atmospheric condition influences this
tissue very much. Smoke, dust, dry and rough wind etc. brings much irritation. This often
leads to degenerative changes.
A. Arma – "Iryate anen iti Armah."
Arma means the disease condition, which goes on growing slowly, chronically. It is very
common in dry sandy condition. It is seen as a triangular sheet of fibro vascular tissue,
involving the external layer of suklamandala. Most often it starts from the kaneenakasandhi
and very rarely from the apanga sandhi.
Classification – The predominance of dosha varies according to the different stages of the
growth, The characteristic features of growth also differ from one another. Based on this
difference, armas are classified into five types
1) Prastharyarma is thin, reddish and fast growing. All doshas are involved along with
raktadhatu. As far as growth is concerned, prastharyarma can be considered as the first
stage of arma growth.
2) Sonitharma is also rakta predominant but more bulky than prastharyarma.(3) This denote
that is has attained some growth, and the growth is continuing.
3) In Suklarma the mass is bulky, less vascularised and growth is slow. That means growth
is retarded.
4) In Adhimamsarma,8) the mass is bulky and starting to shrink. The clour is not bright red,
but brownish which denotes that the growth is stopped.
5) Snayuarama: , Vardhane Chiraata,i.e., a type of arma which grows slowly in comparison
with other armas. In this the mass is rough and seems like snayu. Here the growth is almost
arrested and degenerative changes have started.
One another classification of Arma is based on principles of Shatrakruta and
Ashatrakruta.Though, Arma is Chhedya vyadhi, many types of Anjanas are described in its
management. Also after Chhedana, many types of Lekhanjanas are mentioned for Apunarbhava
Chikitsa, a therapy which inhibits relaps or reccurance of the Disease. Eg.Mericha,Pippali
and Saindhava Lavana.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

The characteristic features of arma give the idea about the stage of growth. But the extent of
the stages will not be same in all patients. In general we can say that prastharyarma and
sonitharma are the initial stages and fast growing. Suklarma is the retarded stage where as
adhimamsarma and snavarma, are regressive stage and here the growth is almost arrested.
Treatment of arma :
Since the lesion is an abnormal growth, the aim of the treatment is removal of the same. For
this surgery (Armachedanam)is the method of choice.(4) The layer of growth is detached from
the underlying tissue of suklamandala and cut off near the kaneenakasandhi. After chedhana,
anjana is advised to prevent further growth.
2. Inflammatory conditions : They are as follows,
A. Siraj pitaka –This is the inflammation invloving external most vessels of suklmandala.
Pitta is the predominant dosha and rakta is the vitiated dhatu. It is commonly seen in elderly
persons, usually 2-3 mm away from the krishna sukla sandhi.(6)
Treatment – Pitta samana treatment is beneficial in initial stages. For this aschothana, seka,
vitalaka etc. can be used.
B. Sirotpatha – It is the deep inflammation of suklamandala, Vitiated pitta is confined to
raktavahasrothas and these vessels are directly involved in the pathology. It Affects the male
usually & Bilateral involvement is seen.
Treatment – Pitta and rakta being the vitiated dosha and dhatu, pitta rakta samana, treatment
is advised. Netraseka, aschotana, vitlaka etc, are good for ophthalmic medication.
C. Siraharsha – This is the later stage os sirolpatha. When Sirolpatha is left untreated, the
siras become more prominent and congested. Severe photophobia also is developed.
Treatment is same like that of Sirotpatha.
D. Sirajala – This is a condition where suklamandala is covered by a network of thick blood
vessels.(5) Vitiated pitta is confined exclusively to the blood vessels.
Treatment – Lekhananjanam can be tried in mild cases. If the vessels are small and thin, it
can be removed by the medicinal aids.
3. Systemic disorders-
A. Arjuna – This appears as bright red spots in the suklamandala. Pitta is the predominant
dosha and it vitiates raktadhatu also, and manifests as red spots (9) Treatment of underlying
Systemic disease should be done. For ophthalmic medication seks and aschothana are
suitable procedures.
B. Suktika – Sukthika is a pitta predominant condition, confined to suklamandala. It is
Greyish or yellowish spot having Lustreless appearance. Treatment includes pitta shamana
chikitsa and supply of vit.A.

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4. Other.
A. Balasagradhitha : This is a kapha predominant disease, manifesting as whitish module.7
There is no pain, but discomfort and lacrimation is common.
Treatment : Kapha samana treatment is indicated. Systemic approach such as snehapana,
Vamana etc may be conducted. For ophthalmic medication,anjana is the method of choice.
B. Pishtaka : This is also a kapha predominant condition and is symptomless. Treatment is
same like that of valasagradhitham.
CONCLUSION :
Anatomically suklamandala is having kaphapradhanya and pitta as Anubandha dosha.
Suklamandala (Slaishmikakala) is vascularised so inflammatory conditions are seen in this
layer. Sushruta has mentioned 11 diseases of Shuklamandala. Arma is a degenerative change.
The different types of armas can be considered as the different stages of single disease.
Since it is Since it is a growth the treatment is chedhana ( surgical).
The diseases confined to blood vessels are very prominent in suklamandala. Sira Jala, Sira
harsha, sirolpatha, sira pitaka etc. are important among them. The severity of these diseases
can be confirmed from the nature and pattern of the affected vessels. The fibrous coat of
suklamandala being collagenous in nature the rheumatic complaints produce ocular
manifestations in this mandala.
REFERENCES :
1. Vagbhata. Ashtanga Hridaya. Sarvanga Sundari Comm. Arunadatta & Ayurveda- Rasayana
comm. In : Hemadri D, Sadashiva SP, editors. Uttarsthana
2. Sushruta. Sushruta Samhita Dalhana Comm. Nibandhasangraha, Gayadasacharya
comm.
3. Sushruta samhita Uttar tantra. 04/03-04.
4. Ashtanga Hridaya Uttar tantra. 11/14-15
5. Sushruta samhita Uttar tantra. 4-8
6. Ashtanga Hridaya Uttar tantra. 13-19
7. Sushruta samhita Uttar tantra, Dhalanna. 4-9
8. Yogaratnakar 66.
9. Sushruta samhita Uttar tantra. 12/19-23.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Evaluation of Bhedana Karma of YG3

In Yakrut Vikara
Dr. Bhagyashree S. Sardeshmukh,
Ph. D. Scholar of TMV, Pune
Guided by - Dr. Vineeta V. Deshmukh, Deputy Director,
Integrated Cancer Treatment and Research Center, Wagholi
Dr. S. P. Sardeshmukh, Director,
Integrated Cancer Treatment and Research Center, Wagholi

Abstract : The aim of the study is to evaluate the bhedana karma of YG3 i.e. combination of
Yakrut Pleehari Loha Vati, Kutaki Churna & Kumari KalpaVati in Yakrut Vikara. We assessed
the symptoms of Yakrut Vikar like Udarshool, Yakrutpliha Vrudhhi, Agnimandya etc. Statistically
significant results were observed in the study group.
Keywords : Bhedana Karma, Yakrut plihari Loha, Kutaki Churna, Kumari Kalpa Vati, Yakrut
Vikar
Chronic liver disorders are the major health problems around the world. Liver disease is the
5th most common cause of death.1 The most important cause of liver disorders & especially
liver cirrhosis is chronic alcohol consumption.2Liver cirrhosis was estimated to be responsible
for over one million deaths in 2010, which is approximately 2% of all deaths worldwide. Other
causes for liver disorders may include non alcoholic fatty disorders, infections like hepatitis
A, B etc or overuse of medicines. 3
Ayurved has explained Liver as Yakrut. Also Ayurved considers Yakrut as the main reservoir
for blood(Moolasthana of Raktavahasrotasa).4 It plays a vital role in the process of production
of raktadhatu and it’s circulation. It is also a pittasthana. When dosha get vitiated in Yakrut it
may results in several Yakrut vikara. But the main treatment of Pitta – Raktavikar always
belongs to the treatment of liver.
Yakryt Vikara chikitsa explained in Ayurved includes Shodhana, Shaman and Pathya. Amongst
Shodhana ,Virechana and Raktamokshan are the main treatments of choice of Yakrut Vikara.
4 types of Virechana are explained in Sharangadhar Samhita - Anulomana, Stramsana,Bhedana
and Rechana.5Amongst them Bhedana karma is selected for the study on patients of
YakrutVikar.
Aim :
To evaluate the Bhedana Karma of YG3 in Yakrut Vikara.
( YG3 : Combination of Yakrut Pleehari Loha Vati, Kutaki Churna & Kumari KalpaVati)
Objectives :
1) To standardize Yakrutplihari Loha Vati, Kutaki Churna and Kumari Kalpa Vati.
2) To assess the role of YG3 on symptoms of Yakrut Vikara

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Inclusion Criteria –
 Patients with confirm diagnosis of only following diseases :
a) Hepatocellular Carcinoma (Stage I to IV)
b) Liver Cirrhosis
c) Liver metastasis
d) HBsAg+ ve
e) Hepatitis B & C
f) Hepatomegaly
 Patients which are not responding to Surgical treatment, Chemotherapy, Radiation,
RFA (Radiofrequency Ablation), Chemoembolization, Liver transplant.
 Patients of age group 20 – 70 yrs.
 Patients of either sex.
Exclusion Criteria –
 Patients having following disorders :
a) Ascitis
b) Portal vein obstruction
c) Spleenomegaly
d) Cholengiocarcinoma
 Patients undergoing Chemotherapy, Radiation therapy, RFA therapy and
Chemoembolization.
Study design – Clinical Trial was carried out as follows -
 Group A : (Experimental group) –
Patients receiving combination of Yakrut Plihari LohaVati, Kutaki churna & Kumari Kalpa Vati
i.e. YG3. 22 patients were enrolled in this group.
Dose Design For Group A :
Medicine Reference Standardization Dose Anupan Kala
Yakrut Bhaishajya Manufactured as 125mg+ Ghruta 2.5 Rasayana Kala
Pleehari Loha Ratnavali per GMP Norms 500mg gms (Morning) &
& Kutaki (41/162 – and Antarabhakta Kala
Churna 166) Standardized as (Evening).
Per IHS

Kumari Kalpa (Proprietary Manufactured as 250 mg (2 Warm Vyanodan Kala

Vati medicine of per GMP Norms tab) water (After Lunch &
Atharva and Dinner)
Nature Standardized as
Health Care Per IHS
Pvt Lmtd)

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Group B : (Control group) –

Patients receiving Yakrutplihari LohaVati & Kutaki churna. For the convenience it is named
as YG2 combination. 26 patients were enrolled in the study.
Dose Design For Group B :
Medicine Standardization Dose Anupan Kala
Yakrut Pleehari Loha Manufactured as 125mg + Ghruta 2.5 Rasayana Kala
& Kutaki Churna per GMP Norms 500mg gms (Morning) &
and Antarabhakta Kala
Standardized as (Evening).
Per IHS
Duration of treatment – Patients received the treatment up to 6 months.
Methodology –
 Patients of Liver disorders mentioned in the inclusion criteria were selected for the
study.
 Standardized Ayurvedic medicines were used for the study i.e. YG3 (Combination of
Yakrut Plihari Loha + Kutaki Churna + Kumara Kalpa Vati) and YG2 (Yakrut Plihari Loha
+ Kutaki Churna).
 Assessment with Standard criteria was done for patients of Yakrut Vikar before starting
the treatment (a), middle of the treatment (b)and at the end of the treatment (c).
 Statistical analysis was done using Man Whitney Z test for symptoms, unpaired T Test
for percentage of weight loss.
Observation Table - Intra Group Assessment i.e. Between Group A and Group B
SD
Mean of Mean of FOR SD
Group A Group B A FOR B P SIGNIFICANCE
Udarshool / Yakrut Not Significant
pradeshi shul -0.54 -0.65 0.59 0.84 0.61
Yakrutplihavrudhi Very Significant
-0.31 0.07 0.56 0.39 0.0067
Agnimandya Not significant
-0.81 -0.69 0.79 0.61 0.54
Aruchi Not Significant
-0.13 -0.38 0.46 0.69 0.16
Hrullas significant
-0.18 -0.7 0.39 1.11 0.0333
Sharira Shaithilya significant
-0.04 -0.5 0.21 0.86 0.01
Avipaka Not Significant
-0.68 -0.53 0.47 0.76 0.44
Daha Significant
0.09 -0.2 0.42 0.72 0.04
Fullness Very Significant
-0.72 -0.03 0.63 0.87 0.003
Abdominal swelling Very Significant
-.036 0.07 0.49 0.48 0.003
Vomiting Not quite significant
-0.04 -0.3 0.21 0.67 0.08

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Discussion :
Udarashoola / Yakrutpradeshi shoola is the common symptom of Yakrut vikara. It is mainly
caused due to accumulation of dushta doshas in Yakrut and the Yakrut vruddhi caused due
to it. YG2 contains combination of Yakrut Pleehari Loha and Kutki, which has a bhedana
action especially in bowel, whereas YG3 contains combination of Yakrut Pleehari Loha,
Kutki and Kumari Kalpa, which possesses bhedana action on doshas and malas accumulated
in Yakrut. This is due to Yakrutgamitva and Bhedana property of Kumari, which is the main
ingredient in Kumari KalpaVati.
Yakrut pleeha vruddhi is developed in many Yakrut vikara due to vitiation of Rakta dhatu.
Yakrut and pleeha being moolasthana of Raktavaha srotasa, vitiated Rakta dhau gets
accumulated in Yakrut and Pleeha leading to Yakrut pleeha vruddhi.6 Yakrut pleehari Loha
and Kutki are mainly improving function of Rakta dhatu, Yakrut and Pleeha. Majority of the
contents of Kumari Kalpa (Kumari, Haritaki, Pippali and Sharapunkha) are directly mentioned
as Yakrut pleeha vruddhinashak. 7
Yakrut being a site of Agni, Agnimandya is an important factor in Samprapti of Yakrut vikara.
YG3 contains additional medicine Kumari Kapla, which contains Agnideepana dravya like
Shunthi, Maricha, Pippali and Vidanga along with Bhedana dravya like Kumari and Anulomana
dravya like Haritaki.
Fullness in abdomen is the commonly seen symptom in patients of Yakrut vikara due to
accumulation of vitiated doshas in Pakwashaya and Yakrut.
Bhedana dravya like Kutki are beneficial to relieve this symptom due to evacuation of mala
through anus8. Kumari Kalpa, which contains a substantial amount of Kumari, possesses
Yakrutgamitva and Bhedana action. Thus fullness in abdomen is significantly relieved in
study group patients who are treated with YG3.
Statistically efficacy of YG3 is proved with very significant p values at time points b and c.
Abdominal swelling in Yakrut vikara is mainly due to Yakrut Vruddhi. Very significant
improvement in abdominal swelling is found in group A patients at time point b. This is due to
bhedana and Yakrutgami action of YG3.
Conclusion :
Patients in Group A showed statistically very significant results in Yakru pliha vrudhhi, Hrullas,
Sharir shaithilya, Daha, Fullness and Abdominal swelling at mid and end of the treatment.
Bhedana action of YG3 in Yakrut Vikara is found to be evident as compared to YG2.
References :
1. https://www.cdc.gov
2. http://www.healthcommunities.com/liver-disease/liver-disease-overview.shtml

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

3. Sherlock’s Diseases Of The Liver And Biliary System, Dr.Dooley, Dr. Lok, Dr. Burroughs,
Dr. Heathcote, 12th Edi, Wiley – Blackwell Publications, Pg. No. 219
4. CharakSamhita, ChakrapaniDatta, MunshiramManoharlal publication, 4 th Edi.,
Vimansthan, 5/8, Pg. No. 250
5. SharangdharSamhita (2000), Pt. Parashuram Shastri, Vidyasagar, Chaukhambha
Orientalia, 4thEdi., 1st Part, 4/3-7, Pg.No. 35-36
6. CharakSamhita, Chakrapani Datta, Munshiram Manoharlal publication, 4th Edi.,
Sutrasthan, 28/12, Pg. No. 179
7. Bhavprakash Nighantu,(1999), Chaukhamba Bharati Academy, Varanasi, Pg.No. 48
8. Bhavprakash Nighantu,(1999), Chaukhamba Bharati Academy, Varanasi, Pg.No. 70

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Comparative pharmaceutical evaluation of Aamalaki

Mashi prepared by Bahirdhuma & Antardhuma method
Dr. Nilambari M Patil (Ph.D (Scholar) Rasashastra & Bhaishajya Kalpana of
Tilak Maharashtra Vidyapeeth, Pune
Email id -drnilambaripatil@gmail.com, Mobile number – 9822524679
Guided by - Dr. Vilas A Dole (M.D Rasashastra)
Email id - vadole@gmail.com, Mobile number - 9823513547

ABSTRACT –
Aamalaki Mashi was prepared by Bahirdhuma and Antardhuma method and evaluation was
made on basis of organoleptic characters and yield of Aamalaki Mashi. A detail study of
changes occurring during this preparatory process was noted. An effort was made to obtain
a standard temperature range for Mashi preparation considering 100 gms of raw material i.e.
Aamalaki Churna.
Keywords – Aamalaki Mashi, Bahirdhuma, Antardhuma.
INTRODUCTION -
Ayurveda is one of the most ancient systems of medicine. Rasashastra and Bhaishajya
Kalpana are the integral parts of Ayurveda mainly dealing with Ayurvedic Pharmaceutics. In
Ayurveda, to treat various ailments herbs are used extensively in various pharmaceutical
preparations. Different formulation prepared with various herbs and their administrations are
collectively discussed in the subject ‘Bhaishajya Kalpana.’ Any methodology belonging to
Ayurvedic formulation can be included in the Panchavidha Kashaya Kalpana1 viz. Swarasa,
Kalka, Kwatha, Hima and Phanta. Though these five preparations are effective, there are
some limitations like palatability, odour, shelf life, mode of action, etc. So as to overcome this
problem, the Acharyas using Yukti Pramana designed some derived formulations. Mashi
Kalpana is one of the derived formulation in which bulk of raw material (herbal/ animal origin)
is reduced to a greater extent by application of certain quantum of heat.
In Ayurvedic texts, the methods described to prepare Mashi are ‘Bahirdhuma’ and
‘Antardhuma’. The main principle behind these processes is to convert the raw material into
black coal or ash by application of heat. Bahirdhuma method is a type of open and direct
heating in which raw medicinal drug is roasted in an open environment. Antardhuma method
is a type of closed and direct heating in which the raw medicinal drug is heated in a closed
system using Sharavsamputta. The system is designed in such a manner that the smoke
gets entrapped in the system and do not go out. ‘Kajjal’2 or collyrium like appearance and
‘Nirdhum3’ i.e stoppage of the appearance of fumes are the endpoints of the process validation
of Mashi.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

MATERIAL AND METHODS

i) Aamalaki Churna was procured from standard source.
ii) Equipments –
The equipment used for the preparation of Aamalaki Mashi can be grouped according to
the preparation method.
a. For Bahirdhuma method –
Earthen pan (round shaped)
Size - Depth = 5 cm
Diameter = 24 cm
Height = 5 cm
Stirrer
L.P.G
Retort stand
Glass thermometer
b. For Antardhuma method –
Two Sharava (round shaped)
Size - Depth = 4 cm
Diameter = 26 cm
Height = 4.5 cm
For preparation of Sharavasamputa – cloth pieces, fullers mud and water
Puta –Laghuputa - 22X22X22 cm
Cow dungs – total 4.5 in number, each of 25-27 cm in diameter, 2.5 cm thick, weighing 310-
320 gms
Retort stand
K Thermocouple
Pilot Study - First of all, a pilot study was carried out to explore a standard Pharmaceutical
Protocol for the present study. The purpose of pilot study was to make a supportive framework
for doing final pharmaceutical work on basis of optimization of quantity of raw material,
optimization of equipments for carrying out the process, optimization of temperature,
approximate time required for the complete process, in-process observations, yield of final
product and its organo-leptic characterization. The findings of pilot study were of great
significance for preparing Aamalaki Mashi by both the methods.
Actual Pharmaceutical study - A right product is the combination of only two components -
1. The accurate and authentic quality of raw material
2. Precision in the process.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Expt no. I] Preparation of Aamalaki Mashi by Bahirdhuma method4,5

Principle – Open heating
Ingredients – Aamalaki Churna = 100 gms
Equipments – Rounded earthen pan, stirrer, glass thermometer, retort stand, L.P.G, weighing
machine and watch.
Procedure –
1. An earthen pan containing Aamalaki Churna was kept on gas burner.
2. With the help of retort stand, glass thermometer was inserted in the Churna without
touching the bottom of the pan.
3. The gas burner was ignited and the flame was adjusted to medium low.
4. Continuous stirring was done till the Churna became completely black colored and the
fumes coming from the Churna were ceased.
5. At this stage, the pan was kept aside away from the flame and the final product which
resembled a black ash was transferred to a clean plate.
Photo -1 Preparation of Aamalaki Mashi by Bahirdhuma method

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Expt no. II] Preparation of Aamalaki Mashi by Antardhuma method6

Principle – Closed heating
Ingredients – Aamalaki Churna = 100 gms
Equipments –
a. Preparation of Sharavasamputa- Two Sharava, fuller’s earth (multanimati), water and
pieces of cloth.
b. Mashi preparation – Sharavasamputa containing Aamalaki Churna, 4.5 cow dungs, Laghu
Puta, Til Tailam, match box, weighing machine and watch.
Procedure –
1. A Sharava containing Aamalaki Churna was taken and another Sharava was placed on
it upside down.
2. A mixture of fuller’s earth and water was prepared and a piece of cloth was dipped in it
so that the entire cloth was properly loaded with the mixture.
3. This mud cloth was wrapped around the area of contact of the Sharava.
4. After the mud cloth was completely dried, another mudcloth prepared in the similar
manner was wrapped around it. Total seven mudcloths were used for wrapping & sealing.
5. Three cowdungs cut into small pieces were placed at the bottom of the Laghu Puta, the
Sharavasamputa was placed over it and the remaining one and a half cowdungs pieces
were placed covering the sides and the top of Sharavasamputa.
6. Some drops of Til Tailam were sprinkled over the cowdungs and with the help of a match
stick the cowdungs were subjected to fire.
7. Sharavasamputa was kept for Swangashita and the observations were noted.
Photo -2 Preparation of Aamalaki Mashi by Antardhuma method

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

RESULTS
Expt no I] Preparation of Aamalaki Mashi by Bahirdhuma method.
It was observed that the final product was Mashi which was very soft and completely black
colored resembling a collyrium.
Table No.1 (a) – Observations of Expt no I

Sr. No Observations Findings

1 Weight of AamalakiChurna 100 gms
2 Starting time of expt 3.35 pm
3 End time of expt 4.35 pm
4 Initial temperature 31.5C
5 Final temperature 172C
6 Total yield 56.69 gms

Table No.1 (b) – Changes observed at various temperatures in Expt no I

Sr. No Temperature Changes
1 71.2C Color started to change
2 94.8C Occurrence of pleasant smell, formation of lumps
which broke on continuous stirring
3 97.3C Appearance of fumes
4 103.7C Occurrence of burning smell
5 138C Proportion of fumes increased, freeness in stirring
5 152C Feeling of smoothness and freeness while stirring,
raw material converting into black ash
6 172C Formation of complete black ash and ceasing of
fumes.

Table No.1 (c) – Organoleptic characters of Aamalaki Mashi in Expt no I

Sr. No Tests Aamalaki Churna Aamalaki Mashi

1 Shabda -- --
2 Sparsha Soft soft
3 Rupa dark chrome yellow black
4 Rasa Amla, Tikta, Madhur, characteristic
Kashaya, Katu
5 Gandha non-specific non-specific

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Table No.1 (d) – Color changes with temperature of Aamalaki Mashi in

Expt no I
Sr. No Temperature Color changes
1 31.5C Dark chrome yellow
2 52C Original color getting darker
3 69C Light brown
4 113.5C Brown
5 126C Chocolate brown
6 148C Dark chocolate
7 154C Black
8 165C Dark back
9 172C Jet black

Expt no II] - Preparation of Aamalaki Mashi by Antardhuma method. It was observed that the
final product obtained was Mashi which was soft and completely black colored ash.
Table No.2 (a) – Observations of Expt no II
Sr. No Observations Findings
1 Weight of AamalakiChurna 100 gms
2 Starting time of expt 10.55am
3 End time of expt 8.30 pm
4 Time of appearance of fumes from Puta 11.10 am
4 Time of disappearance of fumes from Puta 12.10 pm
5 Total yield 33 gms

Table No.2 (b) – Organoleptic characters of Aamalaki Mashi in Expt no II

Sr. No Tests Aamalaki Churna Aamalaki Mashi

1 Shabda -- --
2 Sparsha soft Soft
3 Rupa dark chrome yellow Black
4 Rasa Amla, Tikta, Madhur, Kashaya, Katu Characteristic
5 Gandha non-specific non-specific

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 Graph -1 Graph of Internal and External Temperature during preparation of AamalakiMashi by
Antardhumaa method of internal and external temp VOL. THIRTY THREE - 01

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

DISCUSSION
Mashi is a dosage form in which the raw drug material is burnt till it becomes completely
black like a carbon. Use of Mashi Kalpana can be found since Samhita period. It is prepared
by Bahirdhuma and Antardhuma method. There are three important Sanskara involved in
Mashi preparation viz. Agni, Kala, Bhajana. They affect the physico-chemical parameters of
the final product and need to be taken into consideration. Kapala or Kataha and Saravasamputa
were used for Bahirdhuma and Antardhuma method respectively. Use of iron container in the
preparation of Aamalaki Mashi, which is an amla dravya can degrade the quality of the final
product. Nowadays, earthen pan, stainless steel utensils can be used its preparation. The
main principle behind this is that there should not be any chemical reaction between the
material of container and the medicinal drug during processing.
All plant materials are composed of carbon chains and hence are called organic. They also
contain significant amount of inorganic constituents. By application of heat, the process of
decomposition and degradation of organic matter begins resulting in the conversion of the
plant material into organic charcoal. During this combustion process, smoke appears at the
beginning of the process and material starts blackening.
During pilot study, Aamalaki Mashi was prepared by Bahirdhuma and Antardhuma method.
Pilot work was of help for making supportive frame work to do the pharmaceutical work and
for assessment of approximate time, temperature, equipment, amount of raw material and
physical changes during Mashi preparation. Kajjala like appearance and Nirdhuma were the
endpoint of the preparation process. The endpoint ‘Nirdhuma’ was observed during Bahirdhuma
method only. The temperature range for Bahirdhuma method ranged from 170°C - 180°C and
for Antardhuma method, heat produced by 4.5 to 5 cow dungs. There was formation of Kshara
when the temperature exceeded the given range. It was observed that the total yield obtained
during the pilot work by Bahirdhuma method was nearly 55 % to 60 % and by Antardhuma
method was nearly 35 % of the raw material used.On the basis of pilot study, actual
pharmaceutical work was done.
In Bahirdhuma, the heating was done in an open vessel. The type of heating was open
heating and unidirectional. Due to heating in open environment, presence of atmospheric
oxygen can interfere with raw material, oxidation reaction takes place leading to the formation
of oxides. In this process, the heating can be done in controlled manner. The organic
constituents present in the Churna undergo decomposition on heating due to which loss of
heat labile and volatile compounds can take place. Only those constituents which can sustain
heat at the temperature of Mashi formation can be retained in the final product.
In Antardhuma, the heating was done in closed system. The type of heating was closed
heating and from all sides. Due to heating in closed system, presence of oxygen can be very
less so oxidation reaction is negligible as compared to Bahirdhuma method. So, the formation
of oxides can be less resulting in fewer yields as compared to Bahirdhuma method.
Secondly as the system is closed,during heating process the pressure inside increases with

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the increase in the temperature and the volume decreases due to which the reaction takes
place vigorously resulting in the weight loss. Heating takes place in uncontrolled manner.
Also, after the cowdungs are burnt completely and their temperature comes to normal room
temperature, entrapped heat in the Sharava might cause the decomposition of organic
constituents till the Sharavasamputa attains Swangashitatva. Therefore, the time taken to
prepare Aamalaki Mashi by Antardhuma method is more whereas in Bahirdhuma method due
to direct contact with environment equilibrium is quickly maintained between the temperature
of the system and environment so the time required is less.
In Darsan Shastra, some unique principals regarding Pakajotpatti have been described by
Nyaya – Vaisesika viz. Pilu Paka7. In Pakajotpatti, the role of Agni plays an important role in
transformation of one substance to another with complete change in their Panchamahabhautika
composition. Due to which the final product is completely different form the original product.
Due to Agni Sanskara, the particles in the raw drug start disintegrating leading to the breakdown
of Sthula matter i.e. Parthiva and Aapya components. The Guru, Kathina, Sthira, Sthulaguna
are transformed into Laghu, Mrudu, Slakshna, Chala, Sukshma guna which are dominantly
present in Vayu and Akasha Mahabhut. So, Mashi is Laghu, Mrudu and its surface area is
more than the Churna owing to the reduction in the size of Parthiva components. The Principle
of Pilu Paka can be applied to Mashi dosage form. Due to Agni Sanskara, new interactions
occur within the raw drug resulting in the formation of new chemical moieties due to which
Mashi exhibits pharmacological action which is different from the original drug.There are
three important changes taking place during conversion of raw material to Mashi viz.
1. Evaporation or loss of some constituents which are thermo labile and volatile and are
not desirable in this particular dosage form.
2. Preservation of some constituents which are therapeutically active organic and inorganic
constituents or formation of new chemical moieties which are therapeutically active
takes place.
3. Conversion of same constituents into charcoal.
Thus, without application of any costly method for extraction using organic solvents, we
can get therapeutic active organic and inorganic chemical constituents in the form of
black mass as Mashi by doing Agni Samskara in controlled manner.
REFERENCES :
1. CharakSamhita of Agnivesha, elaborated by Charaka and Drudhabala with the
Ayurvedadipika commentary by Chakrapanidatta, edited by Vaidya Yadavji Trikamji
Acharya, Chaukhamba Surbharati Prakashan Varanasi. Sutrasthan 4/7, pp 31.
2. Sharangdhar Samhita by Pandit Sharagdharacharya son of Pandit Damodar with the
Commentary Adhamalla Dipika and Kashirams Gudartha Dipika edited by Pandit Parshuram
Shastri Vidyasagar, Chaukhamba Orientalia Varanasi, Uttar Khanda) 11/25-26.
3. Cakradatta compiled by Mahamahopadhyaya Caraka Caturanan Srimaccakrapanidatta
with Tattvacandrika explanation and Annotations of Sri SiwdasSen, Chaukhamba
Orientalia, KshudraRoga, Vyanga Chikitsa,46.pp 597.

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4. AshtangaHrudaya of Vaghbhata with commentaries ‘Sarvangasundara’ of Arundatta&

‘Ayurvedrasayana’ of Hemadri, annotated by Dr. Anna Moreshwar Kunte and Krshna
Ramchandra Shastri Navre, edited by Pt Hari Sadashiva Shastri Paradkara Bhishgacharya,
Chaukhamba Surbharati Prakashana, Varanasi. Uttarstana 34/06 pp 194.
5. Sharangdhar Samhita by Pandit Sharagdharacharya son of Pandit Damodar with the
Commentary Adhamalla Dipika and Kashirams Gudartha Dipika edited by Pandit
Parshuram Shastri Vidyasagar, Chaukhamba Orientalia Varanasi, Uttar Khanda 11/16.
6. Sushrut Samhita of Sushruta, Nibandhasangraha Commentary of Dalhanacharya, edited
by Vaidya Yadavji Trikamji Acharya, Chaukhamba Surbharati Prakashana, Varanasi.
Uttaratantra 50/19-20, pp 760.
7. Sulabha Padarthvidnyan by Dr.Prama Joshi,first edition,Aug2008,pp91-92.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Role of Takrarishta in Grahani

Dr. Shital Dadarao Shirgure, PG scholar.
(Mob. No. : 9881370509 Email id : shitalbhosale24@gmail.com)
Guide : Dr. Sulakshana Varpe, Associate Prof.
(Mob. No. : 9370544574 Email id : varpe_sb@yahoo.com)
Dr. Vrushali Gayakwad, Assist. Prof.
(Mob. No. : 9423569189 Email id : vrushaligayakwad@gmail.com)
(Dept. of Sharirkriya, PDEAs College of Ayurveda & Research Centre, Pune)

Abstract :
“ Grahani “ an anatomical part of Mahasrotas having the physiological action on “ Agni “.Grahani
as a disease is an impairment of Agni ,having main symptoms like Natidrava „- natisandra
mala pravrutti due to Agnimandya. Grahani is a disease of GIT . Improper diet intake especially
in hampered digestion causes the disease Grahani. To breakdown the pathology of Grahani
Deepana and Pachana karma is the atmost important function of it. Use of Takra as a
Aahardravya in is told by every Acharya in classics. Use of Aahardravya in form of Takra in
medicinal preparation like by using various deepen, pachan dravya can be more useful to
breakdown the pathogenesis of Grahani .Takrarishta should be drug of choice for the disease
Grahani. Considering importance of properties of Takra and Arishta, Takrarishta has been
choosen and its probable mode of action will communicated.
Keywords : Grahani, Takrarishta ( 15 )
Introduction :
Grahani is a very important organ of Annavaha srotas as Aaharpaka ( Digestion ) is greatly
depedent up on its function. The term “ Grahani dosa “ implies all the disease located in
Grahani ( Duodenum including small intestine ). The term “Grahani” as a disease entity is
specifically used for ailment called Grahanigada which is caused by the vitiation
(malfunctioning) of the organ called Grahani(1).
Anatomical and Physiological correlation of Grahani :
Anatomically according to Acharya Charaka Grahani is a part situated above the Nabhi, it is
site of Agni(2). As per Acharya Sushruta the 6th Pittadharakala situated between Amasaya
and Pakwasaya is called Grahani(3).
Physiologically it holds the ingested food for the duration of its before the kitta or Undigested
food residue is propelled into the Pakawasaya. Thus Grahana, Pachan, Vivechan and Munchan
become main functions of Grahani(4).
Grahani Vyadhi :
There is Ashraya –Ashrayee relationship between Grahani and Agni. As Agni is located in
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Grahani. When there is impairement of Agni f unction of Grahani get disturbed. Commentator
Chakrapani comments that Grahani dosa implies the malfunctioning of Agni. Grahani is disease
having main symptoms Muhurdrava Muhurbaddha malpravritti, Trishna, Aruchi, Vairasya,
Praseka, Chardi, Jwara(5).
Etiology and pathogenesis :
Constant intake of food especially in person with hampered digestion(6) and those who have
recovered from disease like diarrhoea or gastroenteritis these factor further vitiates the power
of digestion and causes Grahani Vyadhi(7).
Grahani and Agni are interdependent and Agnidushti is main cause of Grahani. It also occurs
as a sequel of other disease like Atisara. In the beginning Agnidushti occurs, due to this
Ingested food is not properly digested and Apachan takes place. This ultimately results in
ama formation and also may lead to Shukta paka which further leads to Annavisha causes
Grahni Dushti. Sign and symptoms of Grahani Vyadhi given in table no. 1
Modern view :
Any Functional i.e malsecretion of different digestive enzyme (mandagni). Malabsorption
may be due to rapid peristaltic movement of intestine or defective surface area for absorption
and structural ( i.e any inflammation of mucosa ) disorders of the G.I.T causes Grahani
Vyadhi. We can not correlate it directly with particular disease but can be compared with
following disease of G.I.T.
1) Malabsortion syndrome
2) Irritable Bowel Syndrome
3) Inflammatory Bowel Syndrome
4) Amoebiasis
The sign and symptoms of above diseases given in table no.2. The sign and symptoms of
above diseases seen in Grahani in its various stages.
Management of Grahani Vyadhi with Takrarishta :
There are many formulations mentioned in our classics to treat Grahani disease. Detail
description regarding treatment includes Pathya aahar, Vihaar, Shodhan and Shamana
chikitsa. Takra has been described as a best diet in the management of Grahani disease.
Takra and its formulation have atmost importance in Grahani chikitsa. Takrarishta is one of
them. In phalashruti of Takrarishta it is said that formulation is useful in Shotha, Gulma,
Arsha, Krimi, Prameha, Udar etc(8).
Acharya Charaka mentioned Takrarishta in two different roga adhikara like Grahani adhikara
and Arsha adhikara. Ingredients of both preparation are different. They are given in Table no.3
(Grahani adhikara) and Table no.4 (Arsha adhikara). Chakradatta and Bhaishjyaratnavali have

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the same refrence of Charaka Grahani adhikara without any difference. Acharya Vagbhat
mentioned Takrarishta in Grahani Chikitsa.
Acharya Shodhala explained this formulation in Gadanigraha under Prayoga Khanda –
Asavadhikara. Acharya shodhla quoted same refrence of Charaka Arsha adhikara, the difference
lies only in the mentioning of Sushavi instead of Kunchika.
Discussion :
Acharya Vagbhata mentioned Grahani Roga is one of the Maharoga. The pathogenesis of
Grahani is revolves around Agnidushti.
In Charaka samhita Takra is mentioned in Agrya Dravyas(9). Use of Takra as aahardravya in
Grahani is told by every Acharya. Use of Takra in medicinal preparation like Takrarishta by
using various deepan pachan dravya can be more effective. Takrarishta have role in good
absorption (Grahiswabhava), digestion (Pachan), carminative action (Deepan) etc. Takra has
properties like Agnideepan, Grahi, Laghu and Tridoshashamak. Takra stimulates the power
of digestion, It is Madhur in vipaka (the best that emerges after digestion) and therefore, it
does not cause aggravation of pitta. Because of its kashaya, ushna veerya, vipaka sheet it is
useful for counteracting the aggravated kapha. It is madhur, amla and Sandra in guna, so it is
useful for counteracting aggravated vayu.
In modern science it is rich source of potassium, Calcium, Phosphorus, vitamin b12,
Riboflavin(10). It contain probiotic which help to maintain normal gut flora to support optimal
digestion(11). It restores necessary intestinal bacteria that are helpful in diarrhoea due to
food poisoning, irritable bowel syndrome etc(12). The ingredients of takrarishta have properties
like Deepan, Pachan and grahi. They are given in Table no. 5.
Arishta is more effective due to Dravya samyog and Sanskara. It has properties like
bahudoshahara, tridoshashamak, sarak(13). It can be useful in Shotha,
Arsha, Grahani, Pand, Aruchi, Jwara, Kaphajvaydhi(14). Arishta improve function of Agni by
its Ushna, Tikshnaguna then it goes to Hridaya through Dhamani. Due to Sukshma and
Vikasiguna, it enters in Sukshmasrotasa. At the level of Srotas due to Pramathi guna it
removes the obstruction of srotasa so it has properties of srotovishodhan.
Due to properties of Takra, Arishta and Takrarishta it can be useful in Grahani Disease.
Conclusion :
Takrarishta prepare from Takra and other drugs having Deepan, .Pachan and Grahi properties
can be useful in the disease of digestive system. Properties of Takra and adjuvant drugs
increases the digestion power (Agni) and maintain the function of gut flora, So Takrarishta
should be the drug of choice in the management of Grahani disease.

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Refrence :
1. Dr. Babu Suresh, The principle and practice of Kayachikitsa volume 2. Chaukhambha
Orientalia, Varanasi, 2007
2. Chakrapanidatta virachita Charak Samhita Chikitsasthan. Edited by Vd. Yadavji Trikamji
Acharya, Chaukhambha Publication, Varanasi, Fourth edition, 1994, Verse no 15/56-57
3. Shastri Ambikadatta, Susruta samhita, Uttartantra Hindi commentary Part I.
Chaukhambha Sanskrit Bhavan, Varanasi, Eleventh edition, 1998, Verse no 40/169
4. Chakrapanidatta virachita Charak Samhita Chikitsasthan. Edited by Vd. Yadavji Trikamji
Acharya. Chaukhambha Publication, Varanasi, Fourth edition, 1994, Verse no 15/52-54
5. Chakrapanidatta virachita. Charak Samhita Chikitsasthan. Edited by Vd. Yadavji Trikamji
Acharya, Chaukhambha Publication, Varanasi, Fourth edition, 1994, Verse no 15/56-57
6. Chakrapanidatta virachita Charak Samhita Chikitsasthan. Edited by Vd. Yadavji Trikamji
Acharya. Chaukhambha Publication, Varanasi, Fourth edition, 1994, Verse no 15/41
7. Shastri Ambikadatta, Susruta samhita Uttartantra Hindi commentary Part II.
Chaukhambha Sanskrit Bhavan, Varanasi, Eleventh edition, 1998, Verse no 40/167

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Table no 1 : Sign and symptoms of Grahani vyadhi

Sr no. Sign and Symptoms Charaka Sushruta Vagbhata
1 Malapravritti
Atisrishtam + - +
Vibaddha + + +
Dravam + + +
2 Trishna + + -
3 Arochaka + + -
4 Vairasya + + -
5 Praseka + + -
6 Tamakanvitam + + +
7 Chardi + + -
8 Jwara + + +
9 Lohagandhiudgara + + -
10 Amagandhiudgara + + -
11 Tiktodgara + + -
12 Krisah - + +
13 Dahavan - + -
14 Moorcha - - +
15 Siroruk - - +
16 Vishtabha - - +

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Table no : 2 Sign and symptoms Gastro-intestinal diseases

Sr no. Diseases Sign and Symptoms

1 Malabsorption syndrome Diarrhoea, Abdominal discomfort, Steatorrhoea,

Weakness, Weight loss, Anaemia, Dehydration,
Hypotension, Specific malnutrition and Vitamin
deficiency
2 Irritable Bowel Abdominal pain or discomfort, Bowel disturbance
syndrome i.e stool may be loose or formed, Abdominal
distension associated with constipation, Nausea,
weight loss.
3 Infalmmatory Bowel Acute ±Mild, Moderate, Severe passage of frequent
syndrome small volume loose stool with fresh blood and
Ulcerative collitis mucous, Cramping abdominal pain, Tenesmus with
fever, Tachycardia.
Chronic- Diarrhoea, Passage of blood and mucous
with faeces, Tenderness over colon, Malaise,
Anorexia, Malabsorption.

&URKQ¶V disease Fever, Weight loss, Malabsorption, Recurrent

abdominal pain and Diarrhoea
4 Amoebiasis Frequency of stool with mucous and blood in later
stage bulky and offensive stool with dark blood and
pus, Abdominal pain, Rigidity of abdominal muscle.

Table no : 3 Takrarishta ± Grahani Adhikara -Charak chikitsasthan 15/120-121

Ingredients Latin name Quantity

Yavani Trachy spermumammi Linn 3 pala

Amalaki Emblica officinalis Gaertn 3 pala
Haritaki Terminalia chebula Linn 3 pala
Marich Piper nigrum Linn 3 pala
Saindhavlavan Rock salt 1 pala
Samudralavan Sea salt 1 pala
Bidalavan Black salt 1 pala
Souvarchalalavan Sonchal salt 1 pala
Romakalavan Sambhar salt 1 pala
Takra Buttermilk 1 Kamsa

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Table no : 4 Takrarishta ±Grahani Adhikara-Charak chikitsasthan 14/72-75

Ingredients Latin name Quantity

Hapusha Junipersus communis Linn 1 pala

Kunchika Nigella sativa Linn 1 pala
Dhanyaka Cariande rsativu.. Linn 1 pala
Ajaji Cuminum cyminum..Linn 1 pala
Karavi Carum carvi Linn 1 pala
Shati Hedychium apicatum Linn 1 pala
Pippali Piper longum Linn 1 pala
Pippalimula Piper longum Linn 1 pala
Chitraka Plumbago zeylanica Linn 1 pala
Gajapippali Pothos scadens Linn 1 pala
Yavani Tachyspermum ammi Linn 1 pala
Ajamoda Carum roxburghianum Benth 1 pala
Takra Buttermilk 1 Adhaka

Table no : 5 Properties of Ingrdients of Takrarishta±Bhavaprakash Nighantu[15]

Dravya Rasa Veerya Vipaka Guna Karma

Yavani Katu, Tikta Ushna Katu Laghu, Deepan,

Tikshna Pachan
Amalaki Amlapradhan madhur, Katu, Sheet Madhur Laghu Deepan,
Tikta, Kashay Ruksha Pachan
Haritaki Kasahypradhan madhur,, Katu, Ushna Madhur Laghu Deepan,
Tikta Amla Ruksha Pachan
Panchlavan Lavan Ushna Madhur Tikshna, Deepan,
Guru Pachan
Takra Amla, Anurasa-Kashay Ushna Madhur Laghu Deepan,
,Ruksha Pachan,
Grahi

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Role of Shambhavi Mudra in Swasthya

*1 Dr. M. M. Godbole *2 Dr. K. K. Jadhav *3 Dr. Priyanka C. Bandbuche
*1 Professor, P.G. Guide of Swasthavritta & Dean of Y.A.C.P.G.T.R.C
Mob.no: 9850119900, drmilindgodbole@gmail.com
*2 H.O.D of Swasthavritta. Mob no: 9423871049, kalpanajadhav70@yahoo.com
*3P.G Scholar,Swasthavritta. Mob no: 7774841585, priyankabandbuche1986@gmail.com
Yashwant Ayurvedic College P. G. T. & R. C., Kodoli, Kolhapur.

Abstract :
Yoga provides a holistic approach to health and well - being .(1) Mudras are part of Yoga. In
layaYoga shambhavi mudra is defined as a pratyahara technique, i.e. it leads to sensory
withdrawal.(2) The term pratyahara is composed of two Sanskrit words, prati and ahara. Indriya
Pratyahara means literally “control of ahara / sensory inputs ,” or in more erudite terms
“gaining mastery over external influences.” Dhyâna or meditation is an act of continuous
contemplation.14
Shambhavi mudra steadies the wandering mind, leading it to focus with accuracy. Wherever
the eyes go the mind follows, so when the gaze is fixed on a single point, the mind also
becomes single pointed and the thoughts aligned. Thus shambhavi mudra is also a form of
trataka and a means to achieve dharana, the meditative state of relaxed concentration. (3)
In present study ,the basic concept, technique and benefits of shambhavi mudra were studied.It
is seen that this mudra has positive impact on physical and psycho-social well being of the
practitioner.
Key Words: Mudra ,Shambhavi, Dharana ,Meditation,Positive impact.
Total no. of references : 18
Introduction:
Shambhavi mudrika kritwa atmapratyakshamanayet|
Bindu brahmamayam drushtwa manastatra niyojayet||
Satyam satyam punah satyam satyamah maheshwaraha |
Shambhavi yo vidnyaniyatsa ch Brahma nn chanyatha||
Gheranda Samhita
By assuming the position of Shambhavi Mudra a Yogi should see the self. When the Brahma
is seen in the form of a dot he should fix his mind on it and nowhere else. A Yogi who knows
the science of Shambhavi he himself becomes Brahma and none else. I, Lord Maheshwara
(Shiva), am telling this again and again that this is truth.-Gherand Samhita ( Hatha Yoga )
5000 BC (15)

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Yoga provides a holistic approach to health and well-being .(1) Mudras are part of Yoga.
Mudra is a Sanskrit word derived from the root mud, ‘please’ or ‘delight’ and dravay, the
causal form of dru, ‘to draw forth’.(4)
The term mudra has been used with different meanings at different periods of time. In this
study I will refer to it as meaning gesture and attitude. Every mudra can be seen as a symbolic
expression of psycho-physiological, emotional, devotional and aesthetic attitudes which the
practitioner is aiming to ultimately experience.
Mudras are not mere creations of an inventive mind but originally came spontaneously to
adepts and still occur today to the jivanmukta, liberated person.(5) The fundamental tantric
principle behind mudra is that ‘whatever is in the macrocosm, also exists in the microcosm.’
Man is a microcosm – whatever exists in the outer universe can also be experienced in
him.(6)
It has been so defined because its performance is said to give pleasure and satisfaction to
the object of reference (with form or formless), which in turn rebound on the practitioner.
Shambavi is the consort of Shambhu, Lord Shiva, who represents the state of higher
consciousness. In laya yoga shambhavi mudra is defined as a pratyahara technique, i.e. it
leads to sensory withdrawal.(2) Shambhavi mudra steadies the wandering mind, leading it to
focus with accuracy. Wherever the eyes go the mind follows, so when the gaze is fixed on a
single point, the mind also becomes single pointed and the thoughts aligned. Thus shambhavi
mudra is also a form of trataka and a means to achieve dharana, the meditative state of
relaxed concentration.(3)
This is just one of the 108 methods of VIGYANA BHAIRAV TANTRA
Materials and Methods :
Netrajanm Samalokyam Aatmaramam Nirikshayet |
Sa Bhaved Shambhavi Mudra Sarwatantreshu gopita |
Gheranda samhita 3/59
Shambhavi mudra done as per guidelines of AYUSH circular for international yoga day (21
june 2015)
Sthiti: Any meditative posture.
Technique
 Sit in any meditative posture.
 Keep your spine comfortably erect.
 Hold gyan mudra as follows:
Touch the tip of the thumb to the tip of the index finger, forming a circle.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

The other three fingers are straight and relaxed.

All three fingers are side-by-side and touching.
Keep your palms facing upwards upon the thighs.
 Arms and shoulders should be loose and relaxed.
 During shambhavi mudra the eyes are not kept in the primary position, but are moved to
a fixed gaze at the eyebrow centre and this implies a peculiar coordination of the eyeball
muscles. However this mudra is more about concentration,concentrate ‘the self’ rather
than eyes on ‘brhu Madhya’.
 Beginners may close their eyes and sit with a slightly upturned face.
 You need not concentrate. Just maintain a mild focus between the eyebrows and be
 conscious of your breath.
 Dissolve your thoughts and attain single and pure thought.
 Meditate.
 Stay as long as you can.
Observations & Results:
1) There is Reduction in disease conditions and medicine usage in chronic diseases.(7)
2) Reduction in menstrual problems .(8)
3) Reduced risk of heart diseases and improved cardiac function(9)
4) Increase in theta & delta brainwaves which leading to relaxation leading to Improved
quality of sleep, Improved attention, Enhanced mental capabilities, Increased alertness,
awareness, and relaxation & Enhanced Mental and Emotional Well-being (10)(11)(12).
5) Shambhavi Mudra stimulate the Adnya Chakra between the eyebrows & decrease in
Intra ocular pressure hence beneficial to patients of Glaucoma.(13)
Conclusions :
This age old advocated mudra should be made an inseparable for of dinacharya as it not only
shows positive impact on physical well being but also on mental and psycho-scocial & spiritual
health, thus leading a step towards ‘swasthya’.
References :
1) “International Day of Yoga” resolution: December 11, 2014, 193 member UNGA approved
proposal .
2) G. Feuerstein, Encyclopedic Dictionary of Yoga, Unwin, London, 1990.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

3) Swami Niranjanananda Saraswati, Dharana Darshan, 1st edition, Sri Panchdashnam

Paramahamsa Alakh Bara, Deoghar, 1993
4) Kularnava Tantra in: Swami Satyananda Saraswati. Asana Pranayama Mudra Bandha,
Bihar Yoga Bharati, Munger, 1996.
5) B. Baumer, ‘Mudra. Its Metaphysical Basis in Kashmir Shaivism’, in B.N. Saraswati,
S.C. Malik, Art. The Integral Vision, D.K. Printworld, New Delhi, 1994.
Lee Sannella, Kundalini – psychosis or transcendence? Lee Sannella, San Franisco,
1976. 6). Woodroffe, Shakti and Shakta, Ganesh, Madras, 1959.
6) Raj Maturi et al, Impact of Isha Yoga on disease status and medicine usage, March
2010
7) Thenmozhi Priya et al, Effect of Isha yoga on menstrual disorders, 9th International
scientific meeting of the Royal College of Obstetricians and Gynecologists, September
2011
8) Muralikrishnan et al, Effect of Isha Yoga on short term Heart Rate Variability (HRV).
Third international association of yoga therapists, Symposium on Yoga Therapy and
Research, March 2009. Selvaraj et al, Heart Rate Dynamics during Shambhavi Maha
Mudra – A practice of Isha Yoga. Journal of Complimentary and Integrative Medicine,
2008; 5; Iss 1. Art. 22
9) L I Aftanas & S A Golocheikine, Impact of regular meditation practice on EEG activity at
10) Rest and during evoked negative emotions, International Journal of Neuroscience, Vol.
11) 115, pp. 893-909, 2005.
12) E Hoffmann, Mapping the brains activity after Kriya Yoga, Bindu No. 12, Scandinavian
13) Yoga and Meditation School, pp. 10-13, 1998.
14) M Bhatia, A Kumar, N Kumar, R M Pandey & V Kochupillai, Electrophysiological
15) Evaluation of Sudarshan Kriya: An EEG, BAER, P300 study, Indian Journal of Physiology
and Pharmacology, Vol. 47, No. 2, pp. 157-163, 2003.
16) Baskaran M et al. – Intraocular pressure changes and ocular biometry in Yoga
practitioners. Ophthalmology 2006
17) Dhyana : Yoga Sutra of Patanjali III.2
18) Gheranda samhita: W.G Devkule,Adarsh Vidyarthi Prakashan;1985 -1st edition.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Conceptional Study of Dinacharya

to Maintain Occular Health
*1 Dr. Chandrashekhar N. Mule, *2 Dr. kiran B. Patil, *3 Dr. Leena C. Bandbuche
*1 Professor, H.O.D., P.G. Guide & Ph.D. Guide of Shalakya Tantra,
Email- drcnm05@gmail.com, Mobile- 9175800710
*2 Associate Professor,P.G. Guide M.S. Shalakya Tantra, Ph.D Scholar,
Email- dr.kp1976@gmail.com Mobile- 9823421568
*3 P.G. Scholar, Shalakya Tantra Netra,
Email- leenabandbuche1821@gmail.com Mobile- 8007805318
Yashwant Ayurvedic Medical College P. G. T. & R. C., Kodoli, Tal - Panhala, Dist - Kolhapur,

ABSTRACT :
Shalakya Tantra one of the eight branches of Ayurveda explains perfectly the structure,
functioning, treatment as well as prevention of ailments of eyes. Prevention of ocular disorders
and preservation of ocular health has become essential, as changing life style has resulted in
many eye disorders and brought miseries to daily life. Our ancient have also given prime
importance to eye by considering it as the most vital sense organ among all sense organ. To
name a few disease like dry eye, computer vision syndrome, age related macular degeneration,
glaucoma, cataract, diabetic retinopathy, hypertensive retinopathy etc may occure due to
defective life style changes particularly in the busy modern life. Association between such
defective lifestyle measures and subsequent eye diseases and their prevention procedures
are searched and reviewed from different ayurvedic literatures and online sources. An ayurvedic
view of preventive measures is discussed in this article for giving the best possible ocular
health for the indivisual and community.
KEY WORDS:- Dinacharya, Eye care in Ayurvedic approach, lifestyle eye disorders, preventive
ophthalmic measures.
TOTAL NO OF REFERENCES:- 19
INTRODUCTION
 PRAYOJANA OF AYURVEDA
SWASTHSYA SWASTHYA RAKSHANAM| AATURASYA VIKAR PRASHAMANAM
CHA|| CHA. SU 30/26
Ayurveda is ancient system of medicine which aims not only in cure the disease but
also prevent the humanity from all categories of physical, mental, intellectual and spiritual
miseries. It is emphasized that “an eye can perceive forms, it adorns the face”. It is a
source of direct knowledge and proved that about 80% of the knowledge we gain through
the eye. Good vision is crucial for social and intellectual development of a person. In
Ayurvedic Samhitas Sushruta has given more important to eye as it is evident from the
fact that the Uttartantra of Sushrata Samhita start with eye diseases and out of which

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19 chapters are based on only eye diseases. In classical text of Ayurveda in the form of
Dincharya( daily regimen) Rutucharya(seasonal regimen) and specific therapies like
kriyakalpa which are useful to restore eye health and proper vision. The importance of
preserving eye health and vision is quoted by Vagbhatta that “all effort should be made
by men to protect the eyes through out the life for the man who is blind this world is
useless, the day and night are the same even though he may have wealth.”1
 DINACHARYA (DAILY REGIMEN)
Dinacharya regarding maintaining eye health is described in charak samhita, Sutrasthan
Swasthyachatushka, Sushruta Samhita Chikitsa Sthan 24th chapter, Ashtang hruday
Uttarsthan 13th chapter. Charak advised daily regimen with Anjana, Sushrut advised
Netraprakshalana. So the daily regimen are as follows.
 NETRAPRAKSHALANA (EYE WASH)
Washing eyes with decoction of Lodhra (Symplocos racemosa Roxb.) or with Amalaka
(Emblica officinalis) Swarasa (juice) after getting up from bed in the Morning.2
 ANJANA
Anjana is the process in which the medicine is applied along the inner surface of eye
lid. As advised by the Charak in sutrasthan 5/15th eye is pitta predominant in nature. So
should be protected from kapha dosha. Souveeranjana or rasaanjana can be applied in
the eye for kapha shodhana. So daily practice of anjana is the best simple ophthalmic
medication to prevent the eye diseases.3 Action of anjana karma is to dissolve the
accumulated doshas through mouth, nose ,eye. it dilates the blood vessels and increase
the blood flow. In this way Shodhana is done in eye and eye parts, Netrakosha, Ashruwaha
strotas and Shrungataka marma. Ultimately it maintains the eye healthy.4
 NASYA
The procedure in which, medicines are applied through the nasal cavity to nourish the
organs above the clavicle called as Nasya. Anatomically nasal cavity ls the natural root
to the head. So it is considered that the medicine applied through the nasal cavity
reaches all the areas in the CNS, particularly strenghthens the “Shrungataka marma”.
it is the fusion point of Nerve ending which gives nourishment to the eye, nose, ear and
tongue.5 In daily regimen “Pratimarsh Nasya” is advised. It cleanses the accumulation
of vititiate kapha in the Strotas of the eye as it has the action on Shirowaha Strotasa.6
 KAVAL AND GANDUSHA
The procedure in which the medicines are applied in the mouth in the form of liquid and
semi solid are called as kaval and gandusha. In kaval medicine is in the liquid form and
to such extent that it can shaked well, so that while shaking the medicine reaches all
parts of oral cavity. The ophthalmic branch of facial artery lies along the cheek. Medicines
may get absorbed through the oral mucous membrane due to the massaging effect of

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the liquid medicine. In this way the medicinal drugs used for the kawal gives nourishment
stimulations and maintain the ocular health. In Gandusha, the medicine is in liquid and
steady form, same function is carried out by improving the circulation of oral cavity and
enhances the rapid acceptability of potency of drugs. So the nerve endindgs of oral
cavity get stimulated and brings reflex action in the eyes.7
 ABHYANGA
Abhyanga is the procedure oil is applied in the head. Oil is based for vata dosha the
vata dosha is comfined to eye is Prana vayu and seat of Prana vayu is in the head(Murdha)
the brain stem is kept protected inside the scalp. When oil applied over the scalp, the
medicinal effect reaches upto the brain. The optic which ends in Drishti Patalam(Retina)
is the direct extension of brain stem. So the oil applied over the head especially at the
region of Murdha acts on the Drishtipatalam through the optic nerve so daily application
of oil, selected and medicated according to “Prakritti” of person is preventive measures
of eye diseases.8 Abhyanaga nourishes all sense organs and also acts as Drushti
Prasadana.9
 SNANAM (BATH)
The sense organ get freshness with bath. The temperature mechanism is maintained
and blood circulation is kept intact. Usually hot water is preferred for the body bath and
cold water for the head and the hair bath. Sushruta advised that hot water used for head
resulted in adverse effects on eyes and hairs.10
 MUKHLEPA
Application of medicines on face in the form of lepa is known as Mukhlepa. The facial
artery, facial nerve and trigeminal nerve are situated along the cheek, having branches
to the eye. So the medicinal lepa applied over the face gives nourishment and stimulations
to eye.11
 PADPRAKSHALANA, PADABHYANAGA AND PADATRA DHARAN
Washing of feet is known as Padprakshalana. Massage of the feet known as
Padabhyanaga. Use of foot wear known as Padatra Dharan. Foot is the end organ so
the nerve endings are highly sensitive. As advised by the Dalhana two nerves are started
from the foot and reaches upto the eyes so taking care of foot is also essential as is
connected to the eye. So foot should be kepy clean Abhyanga and foot wear should be
use to avoid physical injuries to the foot. As Padprakshalana, Padabhyanga and Padatra
dharan has Chakshushya effect. 12
 CHATRADHARANA (USE OF UMBRELLA)
Use of umbrella is known as Chatradharana. It protects the eye from the sunshine dust,
smoke and it acts as the Chakshushya.13

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 TRAYOPASTAMBHA (TRIPODS OF LIFE)

 AHARA (DIET)
Ahara, Nidra and Bramhacharya these three are tripods of life. According to the Ayurveda
and other vedic literatures we can see an extensive reference of drugs and foods which
are mentioned by Acharyas for the protection of vision and preventing burring of vision in
cases like Diabetic Retinopathy,Computer vision syndrome,and Dry eyes. Preventing
vit A deficiency in child hood is very important for perceiverence of night vision which can
be best done through the administration of pathya chakshushya ahara. Virudhha/apathya
ahara may lead to poor vision or may cause blindness. So the ahara plays vital role in
the ocular health.14 The person who follows regular diet and regularly take Triphala
powder along with honey and ghee at the night is always free from diseases of eye.19
 NIDRA (SLEEP)
Sleep rejuvenates the mind and body. Sound sleep is absolutely necessary for the
eyes. Normally 6-8 hours of sleep is necessary for a normal adult. Lack of sleep may
lead to repeated eye irritation, headache, asthenopic symptoms, blurred vision, swelling
of optic nerve, change in colour perception etc. When natural urge of sleep is hold it
leads to Akshigauravam (heaviness and fatigue in eyes). In the context of etiological
factors responsible for eye diseases Sushruta has mentioned “Swapnaviparyayat” (faulty
sleep).15
 MANA (MIND), STRESS
To Maintain proper eye health and vision vagbhatta advised “Manaso Nibhrutti” i.e
withdrawing mind from all sensual functions.16 A good balanced mental status is essential
for proper functioning of the eyes because sense organ can perceive the objects only in
presence of mind.17 Stress hormone cortisol causes arterial dialatation and venous
constriction. A clinical conditions like twitching of eye lid and dry eye are other effect of
oxidative stress. Stress induced hypertension may lead to the other vascular disorders
of retina.
 VEGADHARANA (SUPPRESION OF NATURAL URGE)
It is mostly seen that in modern age lifestyle people use to suppess natural urge due to
various reasons like busy work schedule and many other reasons. In the context of eye
disease Sushruta has mentioned Veganigrahat (suppression of natural urge) and
particularly Baspagrahat (suppression of tears). Charak has mentioned Nidra (sleep)
and Baspagrahat (suppression of tears) causes various diseases of the eyes.
 YOGA AND EYE HEALTH
In Gherand samhita and Hathayoga Pradipika clearly mentioned that Yoga especially
shatkriyas like Trataka and Neti kriya may help to improve vision and maintain the eye
health.18-19

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 REFERENCES :
1. Bramhanand Tripathi, Ashtang Hridayam Vagbhatta, Uttarsthan 13/98 Choukhamba
Sanskrit Pratishthana , New Delhi pg no 977
2. Yadavji Trikamji , Sushruta Samhita, Chikitsasthana 24/15-16 Choukhambaa Surbharti
Prakashana pg no 395
3. Ravidatta tripathi ,Charak Sutrasthana 5/15-16 Choukhamba Sanskrit Pratishtana pg
no 91
4. Acharya Priyawat Sharma, Sushrut Samhita Uttartantra 18/54 Choukhamba Surbharti
prakashana pg no 133
5. Ashtang Hridaya Bramhanand Tripathi, Sharir Sthana 4/45 Arundutta vyakhya
6. Kashinath Shastri , Charak Samhita, Sutrasthana 5/58 Chokhambaa Sanskrit
Pratishthana pg no 85
7. Aacharya Priyawat Sharma Vol 2 Sushrut Samhita Chikitsasthana 40/62 Choukhambaa
Surbharti Prakashana pg no 502, Ravidatta tripathi, Charak Samhita Sutrasthan 5/79-
80 Choukhambaa Sanskrit Pratishthana pg no 99
8. Shantakumari P K Text of Opthamology in Ayurveda 2nd edition 2009 , pg no 391
9. Yadavji Trikamji Acharya, Sushruta Samhita, Dalhan ,Chikitsasthan 24/26 , Choukhamba
Surbharti Prakashana, pg no 396
10. Acharya Priyawat Sharma, Sushruta Samhita, Vol 2, Chikitsasthan 24/59-60
Chokhambaa Surbharti Prakashana pg no 361
11. Acharya Priyawat Sharma , Sushruta Samhita, Vol 2, Chikitsasthan 24/65 Chokhambaa
Surbharti Prakashana pg no 361
12. Acharya Priyawat Sharma , Sushruta Samhita, Vol 2, Chikitsasthan 24/69-70-
71Chokhambaa Surbharti Prakashana pg no 362.
13. Acharya Priyawat Sharma , Sushruta Samhita, Vol 2, Chikitsasthan 24/75 Chokhambaa
Surbharti Prakashana pg no 363
14. Kashinath Shastri, Charak Samhita Sutrastana 26/102 Choukhamba Sanskrit
Pratishthan, pg no 364
15. Yadavji Trikamji Acharya, Sushruta Samhita, Dalhan ,Uttartantra 1/25 , Choukhamba
Surbharti Prakashana, pg no 494
16. Bramhanand Tripathi, Ashtang Hridayam Vagbhatta, Uttarsthan 13/99 Choukhamba
Sanskrit Pratishthana , New Delhi pg no 977
17. Ravidatta tripathi, Charak Samhita Sutrasthan 8/7 Choukhambaa Sanskrit Pratishthana
pg no 137
18. Gherand Samhita 1 Upadesh 55 Tratak kriya.
19. Hathyoga Pradipika 2 Upadesh 30 Neti Kriya.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

Ayurved Galaxy E-Journal - Vol. 6 - Abstracts

Chief Editor
Dr. Kavita Indapurkar
Editor
Dr. Umesh Ghate

Procedural Pain Management of Neonate

Vd.YogitaChavan1 , Vd. Rahul H. Gujrathi2
B.V. College of Ayurveda, Pune
Recognition that both premature and full-term infant experience pain has led to increasing
appreciation of the prevalent problem of under treatment of stress and pain of infants who are
hospitalized in the Neonate intensive care unit(NICU). Both humanitarian considerations and
scientific principles favor improved management strategies to prevent pain and stress whenever
possible and when discomfort is unavoidable, to provide prompt and appropriate treatment.
The prevention of pain is important not only because it is an ethical expectation but also
because repeated painful exposures can have deleterious consequences. Procedural pain
causes physiological changes in the body of a neonate, where an inflammatory response to
the damaged tissues is initiated, while a stress response induces hormonal and metabolic
changes affecting stability of the homeostasis. So principles of prevention and management
of neonatal pain and stress has to be considered.
Modern science has shown, via various research papers and publications as Sucrose a
better analgesic drug on pain management of neonates. An ayurvedic approach should be
considered in the field of kaumarbhritya for vedanasthapan in Neonate as an alternative or
better medicine than common available modern drugs.
According to ayurveda the elevated Vata is the root cause of Vedana. Hence, the Gunas of
Mocharas like Guru, Ushna, Snigdha which are complimentary to the Laghu, Sheet and
RukshaGuna of Vata can be used to conquer the Vata and hence act as Vedanasthapan.
Mocharas is being used in Ayurveda for relief of pain in adult population. Hence, it can beused
in neonate.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

DHATU SHAITHILYA AND ITS COMPONENTS

Vd. Chinmay Phadke, MDscholar atDepartment of Ayurved
Samhita Siddhant, B.V.D.U.C.O.A., Pune 43.
Vd. Savita Nilakhe, Associate Professor,
Department of Ayurved Samhita and Siddhant, B.V.D.U.C.O.A., Pune 43.
Dhatu Shaithilya is a structural and functional deformity.Shaithilya is an incompact type of
union. Dhatus will acquire Shaithilya at different degrees of Anibidasamyoga.Shaithilya is of
two types Physiological and Pathological. Unless the pathogenesis of Shaithilya is understood
the treatment of same is not possible. In this study the compositional changes in the sharir
bhavas causing Shithilatwa are focused.Shaithilya can be explained on the basis of the
guna, karma and sharir bhavas associated with the Panchamahabhuta. Compositional changes
in Medo dhatu and pathogenesis of Shaithilya in Prameha are discussed here.Shaithilya in
Kaphaja Prameha is due to saturation of kleda in body i.e. Aap Mahabhuta.Shaithilya in
Pittaja Prameha is due to ushna, Tikshna guna i.e. Aap, Teja Mahabhuta.Shaithilyain Vataja
Prameha is due to deceased Drava guna and increased Ruksha guna i.e. Vayu, Akash
Mahabhuta.

Comparative study of Kamala

Dr. Suvarna Kande , Dr. Anand More , Dr. Pallavi Dand
Kamala is described elaborately in ancient Ayurvedic texts, in the context of panduroga.
Kamala is the condition which affects the lustre of body to yellow due to vitiation of Pitta
dosha. Signs and symptoms of Kamala have great resemblance with the jaundice of modern
medical sciences.
Normally, in body liver plays a major role in the maintenance of metabolic homeostasis. The
textual and pathological classification of Kamala has a vast significance in diagnosis of
diseases.In Jaundice (Haemolytic, Hyper-bilirubinaemia ,Obstruction Jaundice) – Yellow
appearance of the skin, sclera and mucous membranes resulting from an increased bilirubin
concentration, Dark urine, pale stool, Xanthelasma, malabsorption, weight loss, osteomalacia
found and Fever, Rigor, pain, white coloured stool in obstructed jaundice. So, the liver disorders
are explained in both sciences among them Kamala is correlated with jaundice.
As per Kamala, appearance, pathogenesis, types of Kamala and its clinical features are
having resemblance with jaundice. Bahupitta kamala, Ruddhapatha kamala, and chronic
stages of kamala can correlate with haemolytic, hepatic and obstructive jaundice.
Therefore we can say that kamala and jaundice are same diseases.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

AYURVEDIC MANAGEMENT OF MADHUMEHA

Dr. Sandeepsingh Tiwari, Dr. Anand More
History of dietetics is very old, which is essential factor for the maintenance of life. It is
described in the samhita, the intake of Hitakar Ahara results shubha (advantageous) effect
and Ahitakar Ahara creates ashubha (harmful) effect. According to Charaka, body as well as
disease are caused by diet. The ancient prophets gave much importance to intake of proper
ahara and proper vihar for leading a diseases free life. Prameha is characterized by profuse
urination with several abnormal qualities due to doshaj imbalances. The main causes of
prameha are lack of exercise and improper food habits, excessive food intake of category
snigdha and guru guna, milk products, jiggery and the food which causes vitiation of kapha
dosha are the primal causes of disease. Vagbhata described prameha as a frequent and
copious urine with turbidity i.e. “Prabhutavila mutrata “. If Prameha is not treated earlier or not
properly, then all types of Prameha turns into Madhumaeha which includes in the Vataj
Prameha category.According to signs & symptoms of Madhumeha, it can be correlate with
diabetes mellitus of modern medicine.
In Ayurveda the line of treatment of Madhumeha is strictly on individual’s constitution. It is
based on an entire change in the lifestyle of the person, along with medicationand diet, the
patient is also advised to lead a healthy lifestyle and live an active life,rather mental aspects
of the disease are stressed. Madhumeha can be controlled by various measures like Shodhan
chikitsa, Shaman chikitsa and Yoga chikitsa.
ROLE OF VATSAKDIGA IN STHAULYA (OBESITY)
Dr. Shital. S. Patil, Dr. Mrs. Savita. S. Nilakhe
Obesity is the most common nutritional disorder in affluent societies. The incidence of Diabetes
mellitus, hypertension, angina pectoris, and myocardial infarction etc. is higher among obese
individuals.Commonly obesity is due to excessive eating and sedentary lifestyle. ÂcâryaCarak
has quoted a Sthaulya under the eight varieties of impediments (Acm- NindîtPuruc). There
are some new researches, some new efforts and some new paradigm in the path of solution
of the disease Sthaulya. In the pathway of this solution some create milestones. This research
work is a paradigm in the pathway of solution of the disease Sthaulya. A trial has been made
in the present study to make some new dimensions in respect to weight loss and overall
effect of treatment were obtained based on clinical evaluation.30 patients of Sthaulya have
been selected between the age group 18-50 years. Clinical examinatiom done with the help
of assessment criteria.Necessary blood investigation done before and after
treatment.VatsakâdiGaG aVa m î given to patients after proper concent. Obeservations were
noted. Stastical evaluation is done from collected data.Sthaulya is caused due to vitiation of
Kaphadôc a and Mçdo, MâA sadhâtu. So the treatment should require which stabilise
these vitiated duc yas. VatsakâdiGaGa is selected for treatment as in benefits of it given
that it cures Vât, Kapha, and Mçda. Observation was made after the follow up and final result
is obtained. Sthaulya is produced due to over nourishing dietary, behavioral and mental type
of causative factors. These factors vitiatesMâAsa, Mçda, along with Kapha and Sthaulya is
developed. VatsakâdiGaG aVa m î has significant role in reduction of MâAsa and MçdaDhâtu.
It also cures MârgâvarôdhajanyaVâtprakopa.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

AYURVEDIC CONCEPT OF STRESS

Dr. Vaishnavi Tupe, Dr. Anand More, Dr. Pallavi Dand
Ayurved science is designated as advantages & disadvantages as well as eternal science of
healthy living treasures. It deals with physical, psychological well being of human being &
covers all aspect of human life. The urge to act in the presence of stress has been with us
since our ancient ancestors. But in today’s corporate dominated world, the response to
stress is simply inappropriate & may be a contributor to Stress. What is Stress?, and what
does it means to us people or more specifically what does it means to the Ayurvedic
Practitioner? Stress is the anxiety, depression, tension, fear, worries & pressure etc. Life
stressor involves changes in your environment that central nervous system must adapt to the
course of daily living. Stressor includes either positive or negative life events e.g. death,
divorce, new job, new house, new baby that requires you to adapt to these changes in your
life. Stress can manifest itself in physical, emotional or behavior symptoms. Stress is
mentioned in various Vedic Scriptures like Riga-veda, Yajurved, Atharvaveda. Stress has also
been mentioned in first chapter of Shrimad Bhagvata Geeta. In ancient period Acharya Charaka,
Sushruta, and Vagbhata contributed about Mana, Manasroga, and its management according
to their own view. The term Chittodvega can be compared with stress (Anxiety disorders), is
one of the Vikara of Manodosha. Ayurvedic view of Chittodvega (Stress), its etiopathogenesis
and management is described elaborately in Samhita. It helps to understand the concept of
stress and its effect on mana in ayurved.

STUDY THE CONCEPT OF ISCHEMIC HEART DISEASE IN AYURVED

Dr. Bhanwar Saini, Dr.Anand B. More, Dr.Virendra pawar
In this era of Antibiotics decline in infectious diseases is seen but degenerative diseases
have established themselves all over world, among which Atherosclerosis and Ischemic Heart
Diseases are considered as greatest killer. In view of the increasing morbidity and mortality
by these diseases and in absence of safety and adequate efficacy of modern drugs, it has
become a timely necessity to understand disease process properly and to explore traditional
indigenous system of medicine. So that drugs stated useful in ancient literature for these
diseases can be used for I. H. D. Vatika Hrcchula described in Ayurveda simulates with
Ischemic Heart Diseases.

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VOL. THIRTY THREE - 01 ISSUE NO. 129 Jan. -March - 2017

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