https://dharmawiki.org/api.php?action=feedcontributions&user=DrDevashree&feedformat=atomDharmawiki - User contributions [en-gb]2024-03-29T06:54:01ZUser contributionsMediaWiki 1.35.4https://dharmawiki.org/index.php?title=Dinacharya_(%E0%A4%A6%E0%A4%BF%E0%A4%A8%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=135588Dinacharya (दिनचर्या)2023-06-10T12:00:08Z<p>DrDevashree: </p>
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<div>Dinacharya (दिनचर्या) refers to the daily regimen of an individual recommended by ancient Ayurveda scholars so as to preserve and promote health and well-being. Ayurveda acharyas have provided the guideline on what activities should one perform throughout the day, their sequence and the exact time when these should be performed in order to maintain the balance of body energies. Ayurveda recommends that, in order to be optimally healthy we should tune the bodies to the nature's master cycle which in turn regulates the various other rhythms. Briefly, it is the disciplined daily routine of an individual which ensures ptimum health, fitness and also prevention of lifestyle related disorders. <br />
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== परिचयः ॥ Introduction ==<br />
[[File:12. corrected dinacharya for article .png|thumb|454x454px]]<br />
Dinacharya is the unique concept elaborated in Ayurveda under the section of [[Svasthavrtta (स्वस्थवृत्तम्)|Svasthavrtta]] (स्वस्थवृत्तम् । preventive healthcare). Even before 2000 years ago, ancient Ayurveda scholars had recognized the significance of following a specific daily regimen in order to preserve the good health. It is believed that, ‘Kala’ (कालः। time) is always changing and it is that one causative factor of diseases which is beyond the control of [[Purusha (पुरुषः)|Purusha]] (पुरुषः). Changing times of the day also affect the internal environment of the human body. The physiological levels of [[Doshas (दोषाः)|Doshas]] (दोषाः), which are considered as the controlling forces of various functions of the body, is disturbed even because of the minute changes in the external environment. One needs to bring the equilibrium of their natural state back in the system in order to maintain the normal functioning of the life which is a complex union of body, mind and life energy. By establishing a routine that "goes with the flow " of these elemental energies, we are able to more easily support the body 's natural rhythms and healing potential. Thus, one should follow a specific regimen daily, to restore the balance of doshas which are disturbed due to the day and night cycle. This regimen should be followed on the daily basis. Therefore, Ayurveda acharyas have put forward the list of activities which should be the part of one’s daily regime. These activities have been described in detail under the topic of Dinacharya in Ayurveda scriptures. <br />
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== ॥ Which food or regimen could be a part of anyone’s ‘Daily’ lifestyle? ==<br />
Ayurveda acharyas were prudent enough to analyse and appraise the effect of anything (food or activity) that is adopted by an individual as a part of his/her daily regime. Thus, they laid high importance on selection of appropriate diet and activities for one’s lifestyle. Acharya Charaka has described the properties and desired effect which one should look for in any component (Food & lifestyle) before adopting it a pat of one’s daily regime. Acharya Charaka said, <br />
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<blockquote>तच्च नित्यं प्रयुञ्जीत स्वास्थ्यं येनानुवर्तते| अजातानां विकाराणामनुत्पत्तिकरं च यत्|| (Char. Samh. 5.13)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Matrashiteeya_Adhyaya#Daily_procedures_for_preservation_of_health Sutrasthanam Adhyaya 5 Sutram 13])</ref></blockquote><blockquote>Tacca nityaṁ prayuñjīta svāsthyaṁ yēnānuvartatē| ajātānāṁ vikārāṇāmanutpattikaraṁ ca yat||</blockquote><br />
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Meaning: One should take those as a daily routine, which maintains the health as well as prevents the onset of diseases.<br />
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And after saying that proposed the ready-made list of such daily regimen to preserve health of an individual which is known as Dinacharya. This daily regime includes specially designed activities which have the capacity to neutralize the deleterious effects of various times of the day and night cycle and regular acts followed to achieve Dharma, Artha, Kama and Moksha. <br />
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== स्वशरीर॥ Importance of vigilance in daily self care ==<br />
Acharya Charaka has given a simile to highlight the importance of vigilant self care on daily basis. He states that, Like the lord of a city in the affairs of his city, and a charioteer in the management of his chariot, so should a wise man be ever vigilant in the caring of his own body. <blockquote>नगरी नगरस्येव रथस्येव रथी यथा| स्वशरीरस्य मेधावी कृत्येष्ववहितो भवेत्|| (Char. Samh. 7.103)</blockquote><br />
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== दिनचर्यापालनस्य लाभः॥ Importance of Dinacharya in today's world ==<br />
(Needs to be edited) Principle of dinacharya is more relevant in current era because everybody is in rush and running according to fast life-style of present time. Even nobody has time for himself also. So, result is emergence of epidemic due to life-style disorders both communicable and non-communicable. Although modern medical science has been very much developed with latest technologies and antibiotics, etc. and prevalence of communicable diseases has also been reduced very much. On the other hand non-communicable diseases are emerging very rapidly both in developed and developing countries. Cardiovascular diseases and cancer are at present the leading causes of death in developed countries e.g. Europe and North America accounting for 70-75 percent of total deaths . The prevalence of noncommunicable diseases has been increased in recent some years in India also due to blindly following of western culture. Two important reasons for emergence of non-communicable diseases are accepted; one is increasing life expectancy and second is rapid changes in life-style and behavioral patterns of people. Life-style changes and stress factor are included among the six key sets of risk factors responsible for the major share of adult non-communicable diseases . This trend of present time cannot be changed as it is demand of this era but life-style can be modified by simple interventions through procedures of dincharya. Dincharya prevents both types of diseases mentioned above. In the case of communicable diseases it not only prevents the communication of diseases but also strengthen the immunity of the individual. On the other hand in the case of non-communicable diseases it maintains the agni (digestive power) and thus metabolism. This results in removal of toxins from the channels and proper nutrition of all the cells and tissues. This fact not only maintains homeostasis of each cell but also slow down the decaying and degenerative changes carried out in every cell due to time. All these positive things can be achieved by very low expense. There is only need of time management according to individual’s own current life-style. Even modern medical science also recommends this fact that people should go close to their traditional life-style patterns. <ref name=":0">Durgawati Devi et al. International journal of ayurvedic & herbal medicine 1(2) sep-oct 2011(39-45)</ref><br />
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== दिनचर्या॥ Dinacharya (Daily regimen) ==<br />
# प्रातरुत्थानम्॥ Brahmamuhurta-jagarana (Wake-up just before sun-rise) <br />
# शौचविधिः॥ Malotsarga (Defecation and urination)<br />
# आचमनम्॥ Achamana (Washing of hands) <br />
# दन्तधावनम्॥ Danta-dhavana (Tooth-brushing) <br />
# जिव्हानिर्लेखनम्॥ Jihva-nirlekhana (Tongue-cleaning) <br />
# गण्डूष॥ Sneha gandusha-dharana (Retaining oil in mouth) <br />
# मुख-नेत्र प्रक्षालनम्॥ Mukha-netra prakshalana (Washing of face and eyes)<br />
# सुगन्धित द्रव्यधारणम् तथा ताम्बूलसेवनम्॥ Sugandhita dravya dharana and tambula sevana (Use of mouth freshener and betel leaves) <br />
# अञ्जनम्॥ Anjana (Application of collyrium)<br />
# नस्यम्॥ Nasya (Oily nasal drops) <br />
# धूमपानम्॥ Dhumapana (Inhalation of medicated smoke) <br />
# व्यायामः॥ Vyayama (Physical exercise)<br />
# क्षौरकर्मम्॥ Kshaura-karma (Regular cutting of hair, nail, etc)<br />
# अभ्यङ्गः॥ Abhayanga (Body massage with oil) <br />
# शरीर परिमार्जनम्॥ Sharir-parimarjana (Body cleansing) <br />
# स्नानम्॥ Snana (Bathing) <br />
# वस्त्रधारणम्॥ Vastra-dharana (Dressing)<br />
# अनुलेपनम्॥ Anulepana (Deodorants, perfumes, face-pack, etc)<br />
# गन्धमालाधारणम्॥ Gandhamala-dharana (Garlanding) <br />
# रत्नधारणम्॥ Ratna and abhushana dharana (Use of precious stones and metals in the form of jewellery) <br />
# Sandhyopasana (Worship and prayer with surya-namaskar) <br />
# पादुका-छत्रधारणम्॥ Paduka-chhatra-dandadi dharana (Use of shoes, umbrella, stick, etc) <br />
# जीविकोपार्जन उपायाः॥ Jivikoparjana upaya (To indulge in occupation) <br />
This is the ideal regimen in dinacharya<ref name=":0" /> and rarely followed by individuals in present time due to fast paced competitive life-style as well as due to some kind of ignorance towards health. Result is emergence of various diseases and emergence of life-style disorders which are considered as the epidemic of current era. <br />
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== दिनचर्या-विषयविभागः॥ Guidelines on different aspects of Dinacharya ==<br />
Each and every component of Dinacharya has been described in detail in classical treatises of Ayurveda. Do's and Dont's about all these aspects are described by Ayurveda acharyas at relevant places. With increasing awareness about health and lifestyle management, today people are more concerned about many of these aspects and willingly approaching Ayurveda to get the right idea of managing their lifestyle. Although many misconceptions are rampant about these aspects in the community, the authentic and standard guidelines regarding all these lifestyle components expounded in Ayurveda can be found below. <br />
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=== प्रातरुत्थानम्॥ Time of getting up in the morning ===<br />
Ayurveda calls it 'Brahma muhurta'. It denotes the time of early in the morning before sunrise. This practice is rewarding as it facilitates easy and smooth passage of stools and urine due to specific doshas dominance in the body. Further, it helps to avoid dreams which generally appear in the morning when a man is in a condition of half awaking and half sleep. It provides a time when waste by products of digestion and metabolism are thrown out of the body, sufficient relaxation of Shariram and Manas is achieved.<br />
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==== ब्राह्म मुहूर्तम्॥ Brahma muhurta ====<br />
The exact time of Brahma muhurta varies from region to region as the time of sunrise is not uniform throughout the world. It is approximately two Muhurtas i.e. 96 minutes (almost 1.5 hrs) before the sunrise. Brahma Muhurta is considered as Panchamrutha Vela i.e. Amrutha or essence of Vipula Vayu, Vipula Jala, Vipula Aakasha, Vipula Desha, and Viphula Kala. <ref name=":1">Sharma P, Rao M. USHAPANA: A UNIQUE CONTRIBUTION OF AYURVEDA FOR MAINTENANCE OF HEALTH. World Journal of Pharmaceutical Research, 2014; 3 (10): 299-305</ref><br />
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==== उषःकालः॥ Ushakala ====<br />
Usha is a Sanskrit word, Means "dawn, early morning (sun rise)". Last Muhurta of Ratri that is 4:24 am to 5:12 am (if 6 am taken as the time of sunrise) same as Brahma Muhurtha can be consider as Ushakala. <ref name=":1" /><br />
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=== उषःपानम्॥ Ushapana (Drinking water in the morning) ===<br />
[[Bhavaprakasha Samhita (भावप्रकाश संहिता)|Bhavaprakasha Samhita]] describes benefits of drinking water daily after getting up in the morning. Although ample benefits have been described, one must remember the fact that, these benefits can be obtained when water is consumed after getting up on 'Brahma muhurta' and not anytime after getting up in the morning. When consumed in this manner it facilitates free passage of motion and urine. Apart from that various other benefits of Ushapan have been described in the classical treatises. One can find the method, quantity, do's and dont's about Ushapana in the Bhavaprakasha samhita which is one of the 3 treatises from Laghutrayee (the lesser triad). <br />
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According to Bhavprakasha, 8 Prasrti (Unit of measurement of liquids, equals to a quantity of liquid contained in a deep cup made by joining the two hands) water should be consumed on Brahma muhurta.<ref>Bhavaprakasha Samhita (Purvakhanda Adhyaya 5 Sutra 317)</ref> Acharya bhavaprakasha says that, the one who does Ushapana in this manner every day at the sunrise time, becomes free from all ailments. He lives for hundred years and the weakness and other problems of old-age do not even touch him. <br />
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Further, it is mentioned that, some part of this water can be consumed through the nostrils. Bhavaprakasha opines that, 3 Prasrti of water can be consumed through nostrils which is helpful for prevention of Vali (wrinkles), Palita (gray hair), Pinasa (rhinitis), Swarabhanga (hoarseness of voice), Kasa (Cough), Shotha (edema) and acts as Rasayana and improves eyesight.<br />
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=== शौचविधिः॥ Shoucha vidhi ===<br />
Shoucha vidhi means excretion of Mala (stools) & Mutra (Urine). It is very necessary to inculcate the habit of easing in the morning. It is the physiological reflex of the body to expel the accumulated waste byproducts of digestion of food known as Purisha or Shakrut [[Malas (मलाः)|mala]] in Ayurveda. Easy and timely passage of Purisha mala is said to be the sign of a healthy individual. This process cleanses the body and aids in maintaining the the right balance of function of digestion and metabolism. It is counted among the अविधारणीय वेगाः। i.e 13 natural urges of the body which when suppressed lead to multiple disturbances.<ref>Ashtanga Hrdayam (Sutrasthanam Adhyaya 4 Sutram 1)</ref> A tendency of [[Vega (वेगाः)|Vega]] Vidharana (to suppress the natural urges) is the root cause of many diseases. <ref name=":2">HAND BOOK OF DOMESTIC MEDICINE AND COMMON AYURVEDIC REMEDIES. '''Central Council for Research in Ayurvedic Sciences (CCRAS), New Delhi''', Designed and Developed by NIIMH, Hyderabad. Chapter 2 available from <nowiki>http://niimh.nic.in/ebooks/ayuhandbook/chapter2.php</nowiki> </ref> Thus, in the context of Svasthavrtta (preventive healthcare) easy and regular passage of stools at this time of the morning is said to be beneficial.<br />
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=== दन्तधावनम् तथा जिव्हानिर्लेखनम्॥ Cleaning the teeth and tongue ===<br />
The next step in the daily regimen is named as Dantadhavana and Jivhanirlekhana. Dantadhavana refers to the cleaning of teeth while Jivhanirlekhana suggests cleaning of tongue and mouth. Ancient Ayurveda acharyas have described in detail materials and methods of Dantadhavana. <ref name=":3">Charaka samhita ([http://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 5 Sutra 71-75])</ref> Ayurveda advocates use of sticks of various medicinal herbs for cleaning of teeth and tongue. The knowledge and wisdom of Ayurveda scholars was so exceptionally well that they recommended specific herbs for specific Prakrti individuals for cleaning teeth and tongue. Scrapping of tongue has been advised with metallic tools to clean accumulated wastes on tongue.<ref name=":2" /><ref name=":3" /> <br />
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=== अञ्जनविधिः॥ Anjana vidhi ===<br />
Anjana vidhi refers to the act of applying collyrium in eyes daily after all the accumulated impurities in body are washed out via excretion and brushing. It is advised that one must use Souviranjana (a type of collyrium ) for daily application. when practiced daily, collyrium provides health and strength to the eyes. <br />
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=== नस्यम् ॥ Nasyam ===<br />
Also called as Navanam. This is one of the 5 main procedures in Panchakarmas. [[Nasya (नस्यम्)|Nasyam]] refers to the nasal instillation of medicated oil or any suitable liquid. This particular Panchakarma therapy is believed to cleanse the channels located in head and neck. Thus this procedure is employed in Ayurveda treatments when the individual is suffering from diseases of head and neck. However, one form of it is recommended to be adopted as a part of one's daily routine in the morning regimen so as to keep this vital part of the body devoid of impurities accumulated on daily basis. The choice of the oil or medicated liquid should be decided after complete evaluation of one's Prakrti by a learned vaidya. <br />
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=== गण्डूष धारणम्॥ Oil pulling ===<br />
Although oil pulling is attracting the attention of many healthcare professionals in recent times, one must know that this method is recommended as a part of daily routine by ancient Ayurveda scholars. This procedure is known as Gandusha (गण्डूष) and is advised for maintaining the best functioning of organs above neck and parts of oral cavity like lips, teeth, tongue and throat. It is also believed to be enhancing the quality of voice. The details on the method of oil pulling, ingredients etc are described in various classical Ayurveda treatises. One can learn it from a learned [[Vaidya (वैद्यः)|Vaidya]]. <br />
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=== धूमपानम्॥ Dhumapanam ===<br />
Dhumapana literally means smoking. Smoking medicated cigarettes is recommended as a part of daily morning routine after Nasyam and Gandusha. The herbal cigarettes are known as Dhumavartis that are prepared using combinations of various herbs selected on the basis of desired action on doshas and rogas. The detailed procedure of dhumapana including the choice of herbs, length of cigarette, route of smoke inhalation, time and other do's and dont's are found in classical Ayurveda literature. <br />
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Dhumapana is believed to be the best procedure to keep check on Kapaha and Vata dosha specifically located in head and neck region. Methodical dhumapana is said to beneficial in alleviating heaviness in head, headache, migraine, pain and various affections of ear, throat, nose, teeth, eyes, neck, voice, hair and intellect. It effectively enhances the strength of Shiras (head and organs situated inside head), hair, Indriyani (sensory and motor organs) and improves the quality of voice. (Charaka Samhita (Sutrasthanam Adhyaya 5 Sutra 27-32)<br />
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=== ताम्बूलसेवनम् ॥ Tambulsevanam ===<br />
Tambula is the sanskrit term used for the betel leaf. Either a natural mouth freshener like Jatiphalam (Nutmeg) or Lavanagam (clove) or a mixture of these wrapped in a betel leaf should be taken by those who wish to have clear and fresh breath. This regime is described as Tambulasevanam. <br />
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However, there are certain contraindications. Individuals suffering from hemorrhagic disorders, certain eye problems, poisoning etc should adopt Nasyam, Gandusham, Dhumapanam and Tambulsevanam only after consulting Vaidya or otherwise it is better to avoid these regimes. <br />
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=== अभ्यङ्गः॥ Abhyanga ===<br />
[[Abhyanga (अभ्यङ्गम् )|Abhyanga (अभ्यङ्गः]]) is the sanskrit term for oil massage. By default, it refers to the whole body massage with oil. This forms an integral part of many Panchakarma procedures. Ayurveda acharyas have included this in Dinacharya as well. Ayurveda recommends whole body oil massage on daily basis. Further oil massage of head, feet and ears has been specifically stressed upon. For a healthy person, plain sesame oil is recommended for daily abhyanga. Medicated oil can also be used after consulting a [[Vaidya (वैद्यः)|vaidya]]. <br />
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Oil massage ensures rejuvenating effects on skin, relaxation, soft and hydrated skin thereby enhancing strength, firmness and smooth functioning of skin and all related body structures. <ref name=":2" /><br />
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=== व्यायामः॥ Vyayama ===<br />
[[Vyayama (व्यायामम्)|Vyayama (व्यायामः)]] means any kind of physical exercise. This comes after Abhyanga in daily regimen. Ayurveda defines Vyayma as 'a physical activity that brings stability and strength to the body'. Thus, any physical activity that causes only fatigue and not strength or stability is not included under Vyayama. Such strengthening physical activity must be performed daily in proper amount. Excessively heavy exercise that bring fatigue and feeling of tiredness is prohibited.<blockquote>शरीरचेष्टा या चेष्टा स्थैर्यार्था बलवर्धिनी| </blockquote><blockquote>देहव्यायामसङ्ख्याता मात्रया तां समाचरेत्|| (Char. Samh. 7.31) <ref name=":4">Charaka samhita (Sutrasthanam Adhyaya 7 Sutra 31-34)</ref></blockquote>Regular exercise is essential for perfect health. It brings up strength, stamina and resistance against disease, pacification of aggravated doshas, improves digestive function and thus helps to maintain health.<ref name=":4" /> However, one should be careful in selection and extent of exercise when he is suffering from diseases. The signs and symptoms of exercise performed to appropriate limit are described in classical treatises. Further diseases that may develop due to heavy exercise have also been mentioned in Ayurveda treatises.<ref name=":2" /><br />
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=== स्नानम्॥ Snanam ===<br />
Snanam is the sanskrit term for Bath. This is the next step in daily regimen. One can find effects of bath on various body functions explained in Ayurveda treatises. Ayurveda recommends bath with warm water below shoulders only. Use of hot water for bath above shoulders is strictly prohibited. It is believed that, hot water bath above shoulders is harmful for the health of eyes, hair and other organs situated in this region. Snanam is said to be cleansing, purifying in nature. It helps in relieving fatigue and providing vigor as well as vitality.<ref>Charaka samhita (Sutrasthanam Adhyaya 5 Sutra 93-94)</ref><br />
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=== आहारः॥ Diet ===<br />
[[Ahara (आहारः)|Ahara (आहारः]]) refers to the food/diet that one eats. Diet should be regulated taking into account the [[Desha in Ayurveda (आयुर्वेदे देश:)|Desha]], [[Kala (कालः)|Kala]] (season) and habit and selecting [[Food as medicine (आहारस्य महाभेषजत्वम्)|food as medicine]] to balance disturbances that might emerge due to these factors. Diet should be planned to include all six [[Rasa (रसः)|Rasa]] (taste) i.e. sweet, saltish, sour, bitter, acrid and astringent. Diet should be balanced and the quantity should be according to one’s digestive capacity. In short one should try to practice [[Healthy food habits (आहारविधिः)|healthy food habits]] daily to maintain health.<ref name=":2" /><br />
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=== Other components of Dinacharya and their significance ===<br />
Apart from these there are many other things one adopts as a part of one's daily regime. Those things could be as minor as wearing clothes, footwear, cleaning feet and body parts etc. Despite being a daily activity we never give sufficient attention to these minor componenets of our daily routine when they have ability to impact our health due to their repetitive occurrence in our life. Ancient ayurveda scholars were exceptionally wise to study the health impact of all these activities and describe their significance in one's life. Following are the few such components of one's daily regime and their health impact described by Acharya Charaka.<br />
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==== अम्बरधारणम्॥Clothing ====<br />
काम्यं यशस्यमायुष्यमलक्ष्मीघ्नं प्रहर्षणम्| <br />
श्रीमत् पारिषदं शस्तं निर्मलाम्बरधारणम्||९५|| <br />
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==== गन्धमाल्यनिषेवणम्॥Wearing fragrances ====<br />
वृष्यं सौगन्ध्यमायुष्यं काम्यं पुष्टिबलप्रदम्| <br />
सौमनस्यमलक्ष्मीघ्नं गन्धमाल्यनिषेवणम्||९६|| <br />
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==== रत्नाभरणधारणम्॥Wearing jewellery or accessories ====<br />
धन्यं मङ्गल्यमायुष्यं श्रीमद्व्यसनसूदनम्| <br />
हर्षणं काम्यमोजस्यं रत्नाभरणधारणम्||९७|| <br />
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==== शौचाधानम्॥Cleaning of feet and other body parts / Hygiene ====<br />
मेध्यं पवित्रमायुष्यमलक्ष्मीकलिनाशनम्| <br />
पादयोर्मलमार्गाणां शौचाधानमभीक्ष्णशः||९८|| <br />
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==== सम्प्रसाधनम्॥Grooming / Cutting nails and hair ====<br />
पौष्टिकं वृष्यमायुष्यं शुचि रूपविराजनम्| <br />
केशश्मश्रुनखादीनां कल्पनं सम्प्रसाधनम्||९९|| <br />
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==== पादत्रधारणम्॥Use of Footwear ====<br />
चक्षुष्यं स्पर्शनहितं पादयोर्व्यसनापहम्| <br />
बल्यं पराक्रमसुखं वृष्यं पादत्रधारणम्||१००|| <br />
ईतेः <sup>[१]</sup> प्रशमनं बल्यं गुप्त्यावरणशङ्करम्| <br />
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==== छत्रधारणम् तथा दण्डधारणम्॥Use of umbrella and tools for self defense ====<br />
घर्मानिलरजोम्बुघ्नं छत्रधारणमुच्यते||१०१|| <br />
स्खलतः सम्प्रतिष्ठानं शत्रूणां च निषूदनम्| <br />
अवष्टम्भनमायुष्यं भयघ्नं दण्डधारणम्||१०२|| <br />
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=== निद्रा॥ Sleep ===<br />
[[Nidra (निद्रा)|Nidra]] refers to the sleep. Sleep is most important for maintenance of health and longevity for the human beings. It is appropriately called ‘Jagaddhātri’ because of its mechanism of overcoming wear and tear of the body due to physical work and mental stress and tissue loss.<ref name=":2" /><br />
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Tips on sleep<ref name=":2" /><br />
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1. One should sleep with head to the east or north.<br />
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2.The bed room should be absolutely clean, well ventilated and away from noise and disturbance.<br />
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3. The bed must be neat, clean and free from bugs.<br />
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4. The bed room should be draught free.<br />
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5. One should avoid sleep when the brain is excited e.g after reading, thinking, drinking etc.<br />
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6. The mind must be absolutely free from worldly affairs and worries while going to bed. This may be achieved by praying to God at the time of going to bed.<br />
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7. Sleeping late at night leads to ill health.<br />
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8. A minimum of 7 hours sleep is required in 24 hours to repair the wear and tear of the body.<br />
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9. Sleep during the day should be avoided as far as possible. However, if one keeps awake at night, he can take some sleep in the day time. Day-sleep is not contraindicated in summer. But in winter, the day-sleep increases Kapha, thereby causing respiratory and digestive troubles.<br />
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10. It is advisable to massage the head, soles and palms with oil before going to bed. By massage dreams can be controlled.<br />
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=== सुरतचर्या॥ Sexual Act ===<br />
For all creatures, sexual act is a natural urge. Sexual act is also essential for the procreation of the species. Even animals of lower form practice certain amount of restrictions but human beings are prone to over indulgence or abuse of the sexual act. Some regulation on this activity is essential.<ref name=":2" /><br />
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Tips on sexual behavior<ref name=":2" /><br />
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1. Over indulgence in sexual act is harmful for the body; it may lead to debilitating diseases even Kṣaya (tuberculosis).<br />
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2. Sexual act should be performed during night time, preferably first quarter of the night so that after performance of sexual act, one can take rest for the whole night.<br />
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3. Though different Āsanas have been shown in Kāma-Śāstra, the one in lithotomy position is the best.<br />
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4. Masturbation, sodomy are very injurious to health.<br />
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5. Ladies suffering from any venereal diseases should be avoided so that the disease may not be contacted.<br />
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6. After sexual act, at least one glass i.e. about 250 ml. of milk should be taken to promote health and energy.<br />
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7. During the course of disease or in convalescence sexual act should not be performed otherwise debility will be increased and resistance will be lowered.<br />
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== References ==<br />
<references /><br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Dinacharya_(%E0%A4%A6%E0%A4%BF%E0%A4%A8%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=135512Dinacharya (दिनचर्या)2023-05-23T11:27:53Z<p>DrDevashree: /* अभ्यङ्गः॥ Abhyanga */</p>
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Dinacharya (दिनचर्या) refers to the daily regimen of an individual recommended by ancient Ayurveda scholars so as to preserve and promote health and well-being. Ayurveda acharyas have provided the guideline on what activities should one perform throughout the day, their sequence and the exact time when these should be performed in order to maintain the balance of body energies. Ayurveda recommends that, in order to be optimally healthy we should tune the bodies to the nature's master cycle which in turn regulates the various other rhythms. Briefly, it is the disciplined daily routine of an individual which ensures ptimum health, fitness and also prevention of lifestyle related disorders. <br />
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== परिचयः ॥ Introduction ==<br />
[[File:12. corrected dinacharya for article .png|thumb|454x454px]]<br />
Dinacharya is the unique concept elaborated in Ayurveda under the section of [[Svasthavrtta (स्वस्थवृत्तम्)|Svasthavrtta]] (स्वस्थवृत्तम् । preventive healthcare). Even before 2000 years ago, ancient Ayurveda scholars had recognized the significance of following a specific daily regimen in order to preserve the good health. It is believed that, ‘Kala’ (कालः। time) is always changing and it is that one causative factor of diseases which is beyond the control of [[Purusha (पुरुषः)|Purusha]] (पुरुषः). Changing times of the day also affect the internal environment of the human body. The physiological levels of [[Doshas (दोषाः)|Doshas]] (दोषाः), which are considered as the controlling forces of various functions of the body, is disturbed even because of the minute changes in the external environment. One needs to bring the equilibrium of their natural state back in the system in order to maintain the normal functioning of the life which is a complex union of body, mind and life energy. By establishing a routine that "goes with the flow " of these elemental energies, we are able to more easily support the body 's natural rhythms and healing potential. Thus, one should follow a specific regimen daily, to restore the balance of doshas which are disturbed due to the day and night cycle. This regimen should be followed on the daily basis. Therefore, Ayurveda acharyas have put forward the list of activities which should be the part of one’s daily regime. These activities have been described in detail under the topic of Dinacharya in Ayurveda scriptures. <br />
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== ॥ Which food or regimen could be a part of anyone’s ‘Daily’ lifestyle? ==<br />
Ayurveda acharyas were prudent enough to analyse and appraise the effect of anything (food or activity) that is adopted by an individual as a part of his/her daily regime. Thus, they laid high importance on selection of appropriate diet and activities for one’s lifestyle. Acharya Charaka has described the properties and desired effect which one should look for in any component (Food & lifestyle) before adopting it a pat of one’s daily regime. Acharya Charaka said, <br />
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<blockquote>तच्च नित्यं प्रयुञ्जीत स्वास्थ्यं येनानुवर्तते| अजातानां विकाराणामनुत्पत्तिकरं च यत्|| (Char. Samh. 5.13)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Matrashiteeya_Adhyaya#Daily_procedures_for_preservation_of_health Sutrasthanam Adhyaya 5 Sutram 13])</ref></blockquote><blockquote>Tacca nityaṁ prayuñjīta svāsthyaṁ yēnānuvartatē| ajātānāṁ vikārāṇāmanutpattikaraṁ ca yat||</blockquote><br />
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Meaning: One should take those as a daily routine, which maintains the health as well as prevents the onset of diseases.<br />
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And after saying that proposed the ready-made list of such daily regimen to preserve health of an individual which is known as Dinacharya. This daily regime includes specially designed activities which have the capacity to neutralize the deleterious effects of various times of the day and night cycle and regular acts followed to achieve Dharma, Artha, Kama and Moksha. <br />
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== स्वशरीर॥ Importance of vigilance in daily self care ==<br />
Acharya Charaka has given a simile to highlight the importance of vigilant self care on daily basis. He states that, Like the lord of a city in the affairs of his city, and a charioteer in the management of his chariot, so should a wise man be ever vigilant in the caring of his own body. <blockquote>नगरी नगरस्येव रथस्येव रथी यथा| स्वशरीरस्य मेधावी कृत्येष्ववहितो भवेत्|| (Char. Samh. 7.103)</blockquote><br />
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== दिनचर्यापालनस्य लाभः॥ Importance of Dinacharya in today's world ==<br />
(Needs to be edited) Principle of dinacharya is more relevant in current era because everybody is in rush and running according to fast life-style of present time. Even nobody has time for himself also. So, result is emergence of epidemic due to life-style disorders both communicable and non-communicable. Although modern medical science has been very much developed with latest technologies and antibiotics, etc. and prevalence of communicable diseases has also been reduced very much. On the other hand non-communicable diseases are emerging very rapidly both in developed and developing countries. Cardiovascular diseases and cancer are at present the leading causes of death in developed countries e.g. Europe and North America accounting for 70-75 percent of total deaths . The prevalence of noncommunicable diseases has been increased in recent some years in India also due to blindly following of western culture. Two important reasons for emergence of non-communicable diseases are accepted; one is increasing life expectancy and second is rapid changes in life-style and behavioral patterns of people. Life-style changes and stress factor are included among the six key sets of risk factors responsible for the major share of adult non-communicable diseases . This trend of present time cannot be changed as it is demand of this era but life-style can be modified by simple interventions through procedures of dincharya. Dincharya prevents both types of diseases mentioned above. In the case of communicable diseases it not only prevents the communication of diseases but also strengthen the immunity of the individual. On the other hand in the case of non-communicable diseases it maintains the agni (digestive power) and thus metabolism. This results in removal of toxins from the channels and proper nutrition of all the cells and tissues. This fact not only maintains homeostasis of each cell but also slow down the decaying and degenerative changes carried out in every cell due to time. All these positive things can be achieved by very low expense. There is only need of time management according to individual’s own current life-style. Even modern medical science also recommends this fact that people should go close to their traditional life-style patterns. <ref name=":0">Durgawati Devi et al. International journal of ayurvedic & herbal medicine 1(2) sep-oct 2011(39-45)</ref><br />
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== दिनचर्या॥ Dinacharya (Daily regimen) ==<br />
# प्रातरुत्थानम्॥ Brahmamuhurta-jagarana (Wake-up just before sun-rise) <br />
# शौचविधिः॥ Malotsarga (Defecation and urination)<br />
# आचमनम्॥ Achamana (Washing of hands) <br />
# दन्तधावनम्॥ Danta-dhavana (Tooth-brushing) <br />
# जिव्हानिर्लेखनम्॥ Jihva-nirlekhana (Tongue-cleaning) <br />
# गण्डूष॥ Sneha gandusha-dharana (Retaining oil in mouth) <br />
# मुख-नेत्र प्रक्षालनम्॥ Mukha-netra prakshalana (Washing of face and eyes)<br />
# सुगन्धित द्रव्यधारणम् तथा ताम्बूलसेवनम्॥ Sugandhita dravya dharana and tambula sevana (Use of mouth freshener and betel leaves) <br />
# अञ्जनम्॥ Anjana (Application of collyrium)<br />
# नस्यम्॥ Nasya (Oily nasal drops) <br />
# धूमपानम्॥ Dhumapana (Inhalation of medicated smoke) <br />
# व्यायामः॥ Vyayama (Physical exercise)<br />
# क्षौरकर्मम्॥ Kshaura-karma (Regular cutting of hair, nail, etc)<br />
# अभ्यङ्गः॥ Abhayanga (Body massage with oil) <br />
# शरीर परिमार्जनम्॥ Sharir-parimarjana (Body cleansing) <br />
# स्नानम्॥ Snana (Bathing) <br />
# वस्त्रधारणम्॥ Vastra-dharana (Dressing)<br />
# अनुलेपनम्॥ Anulepana (Deodorants, perfumes, face-pack, etc)<br />
# गन्धमालाधारणम्॥ Gandhamala-dharana (Garlanding) <br />
# रत्नधारणम्॥ Ratna and abhushana dharana (Use of precious stones and metals in the form of jewellery) <br />
# Sandhyopasana (Worship and prayer with surya-namaskar) <br />
# पादुका-छत्रधारणम्॥ Paduka-chhatra-dandadi dharana (Use of shoes, umbrella, stick, etc) <br />
# जीविकोपार्जन उपायाः॥ Jivikoparjana upaya (To indulge in occupation) <br />
This is the ideal regimen in dinacharya<ref name=":0" /> and rarely followed by individuals in present time due to fast paced competitive life-style as well as due to some kind of ignorance towards health. Result is emergence of various diseases and emergence of life-style disorders which are considered as the epidemic of current era. <br />
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== दिनचर्या-विषयविभागः॥ Guidelines on different aspects of Dinacharya ==<br />
Each and every component of Dinacharya has been described in detail in classical treatises of Ayurveda. Do's and Dont's about all these aspects are described by Ayurveda acharyas at relevant places. With increasing awareness about health and lifestyle management, today people are more concerned about many of these aspects and willingly approaching Ayurveda to get the right idea of managing their lifestyle. Although many misconceptions are rampant about these aspects in the community, the authentic and standard guidelines regarding all these lifestyle components expounded in Ayurveda can be found below. <br />
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=== प्रातरुत्थानम्॥ Time of getting up in the morning ===<br />
Ayurveda calls it 'Brahma muhurta'. It denotes the time of early in the morning before sunrise. This practice is rewarding as it facilitates easy and smooth passage of stools and urine due to specific doshas dominance in the body. Further, it helps to avoid dreams which generally appear in the morning when a man is in a condition of half awaking and half sleep. It provides a time when waste by products of digestion and metabolism are thrown out of the body, sufficient relaxation of Shariram and Manas is achieved.<br />
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==== ब्राह्म मुहूर्तम्॥ Brahma muhurta ====<br />
The exact time of Brahma muhurta varies from region to region as the time of sunrise is not uniform throughout the world. It is approximately two Muhurtas i.e. 96 minutes (almost 1.5 hrs) before the sunrise. Brahma Muhurta is considered as Panchamrutha Vela i.e. Amrutha or essence of Vipula Vayu, Vipula Jala, Vipula Aakasha, Vipula Desha, and Viphula Kala. <ref name=":1">Sharma P, Rao M. USHAPANA: A UNIQUE CONTRIBUTION OF AYURVEDA FOR MAINTENANCE OF HEALTH. World Journal of Pharmaceutical Research, 2014; 3 (10): 299-305</ref><br />
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==== उषःकालः॥ Ushakala ====<br />
Usha is a Sanskrit word, Means "dawn, early morning (sun rise)". Last Muhurta of Ratri that is 4:24 am to 5:12 am (if 6 am taken as the time of sunrise) same as Brahma Muhurtha can be consider as Ushakala. <ref name=":1" /><br />
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=== उषःपानम्॥ Ushapana (Drinking water in the morning) ===<br />
[[Bhavaprakasha Samhita (भावप्रकाश संहिता)|Bhavaprakasha Samhita]] describes benefits of drinking water daily after getting up in the morning. Although ample benefits have been described, one must remember the fact that, these benefits can be obtained when water is consumed after getting up on 'Brahma muhurta' and not anytime after getting up in the morning. When consumed in this manner it facilitates free passage of motion and urine. Apart from that various other benefits of Ushapan have been described in the classical treatises. One can find the method, quantity, do's and dont's about Ushapana in the Bhavaprakasha samhita which is one of the 3 treatises from Laghutrayee (the lesser triad). <br />
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According to Bhavprakasha, 8 Prasrti (Unit of measurement of liquids, equals to a quantity of liquid contained in a deep cup made by joining the two hands) water should be consumed on Brahma muhurta.<ref>Bhavaprakasha Samhita (Purvakhanda Adhyaya 5 Sutra 317)</ref> Acharya bhavaprakasha says that, the one who does Ushapana in this manner every day at the sunrise time, becomes free from all ailments. He lives for hundred years and the weakness and other problems of old-age do not even touch him. <br />
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Further, it is mentioned that, some part of this water can be consumed through the nostrils. Bhavaprakasha opines that, 3 Prasrti of water can be consumed through nostrils which is helpful for prevention of Vali (wrinkles), Palita (gray hair), Pinasa (rhinitis), Swarabhanga (hoarseness of voice), Kasa (Cough), Shotha (edema) and acts as Rasayana and improves eyesight.<br />
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=== शौचविधिः॥ Shoucha vidhi ===<br />
Shoucha vidhi means excretion of Mala (stools) & Mutra (Urine). It is very necessary to inculcate the habit of easing in the morning. It is the physiological reflex of the body to expel the accumulated waste byproducts of digestion of food known as Purisha or Shakrut [[Malas (मलाः)|mala]] in Ayurveda. Easy and timely passage of Purisha mala is said to be the sign of a healthy individual. This process cleanses the body and aids in maintaining the the right balance of function of digestion and metabolism. It is counted among the अविधारणीय वेगाः। i.e 13 natural urges of the body which when suppressed lead to multiple disturbances.<ref>Ashtanga Hrdayam (Sutrasthanam Adhyaya 4 Sutram 1)</ref> A tendency of [[Vega (वेगाः)|Vega]] Vidharana (to suppress the natural urges) is the root cause of many diseases. <ref name=":2">HAND BOOK OF DOMESTIC MEDICINE AND COMMON AYURVEDIC REMEDIES. '''Central Council for Research in Ayurvedic Sciences (CCRAS), New Delhi''', Designed and Developed by NIIMH, Hyderabad. Chapter 2 available from <nowiki>http://niimh.nic.in/ebooks/ayuhandbook/chapter2.php</nowiki> </ref> Thus, in the context of Svasthavrtta (preventive healthcare) easy and regular passage of stools at this time of the morning is said to be beneficial.<br />
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=== दन्तधावनम् तथा जिव्हानिर्लेखनम्॥ Cleaning the teeth and tongue ===<br />
The next step in the daily regimen is named as Dantadhavana and Jivhanirlekhana. Dantadhavana refers to the cleaning of teeth while Jivhanirlekhana suggests cleaning of tongue and mouth. Ancient Ayurveda acharyas have described in detail materials and methods of Dantadhavana. <ref name=":3">Charaka samhita ([http://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 5 Sutra 71-75])</ref> Ayurveda advocates use of sticks of various medicinal herbs for cleaning of teeth and tongue. The knowledge and wisdom of Ayurveda scholars was so exceptionally well that they recommended specific herbs for specific Prakrti individuals for cleaning teeth and tongue. Scrapping of tongue has been advised with metallic tools to clean accumulated wastes on tongue.<ref name=":2" /><ref name=":3" /> <br />
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=== अञ्जनविधिः॥ Anjana vidhi ===<br />
Anjana vidhi refers to the act of applying collyrium in eyes daily after all the accumulated impurities in body are washed out via excretion and brushing. It is advised that one must use Souviranjana (a type of collyrium ) for daily application. when practiced daily, collyrium provides health and strength to the eyes. <br />
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=== नस्यम् ॥ Nasyam ===<br />
Also called as Navanam. This is one of the 5 main procedures in Panchakarmas. [[Nasya (नस्यम्)|Nasyam]] refers to the nasal instillation of medicated oil or any suitable liquid. This particular Panchakarma therapy is believed to cleanse the channels located in head and neck. Thus this procedure is employed in Ayurveda treatments when the individual is suffering from diseases of head and neck. However, one form of it is recommended to be adopted as a part of one's daily routine in the morning regimen so as to keep this vital part of the body devoid of impurities accumulated on daily basis. The choice of the oil or medicated liquid should be decided after complete evaluation of one's Prakrti by a learned vaidya. <br />
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=== गण्डूष धारणम्॥ Oil pulling ===<br />
Although oil pulling is attracting the attention of many healthcare professionals in recent times, one must know that this method is recommended as a part of daily routine by ancient Ayurveda scholars. This procedure is known as Gandusha (गण्डूष) and is advised for maintaining the best functioning of organs above neck and parts of oral cavity like lips, teeth, tongue and throat. It is also believed to be enhancing the quality of voice. The details on the method of oil pulling, ingredients etc are described in various classical Ayurveda treatises. One can learn it from a learned [[Vaidya (वैद्यः)|Vaidya]]. <br />
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=== धूमपानम्॥ Dhumapanam ===<br />
Dhumapana literally means smoking. Smoking medicated cigarettes is recommended as a part of daily morning routine after Nasyam and Gandusha. The herbal cigarettes are known as Dhumavartis that are prepared using combinations of various herbs selected on the basis of desired action on doshas and rogas. The detailed procedure of dhumapana including the choice of herbs, length of cigarette, route of smoke inhalation, time and other do's and dont's are found in classical Ayurveda literature. <br />
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Dhumapana is believed to be the best procedure to keep check on Kapaha and Vata dosha specifically located in head and neck region. Methodical dhumapana is said to beneficial in alleviating heaviness in head, headache, migraine, pain and various affections of ear, throat, nose, teeth, eyes, neck, voice, hair and intellect. It effectively enhances the strength of Shiras (head and organs situated inside head), hair, Indriyani (sensory and motor organs) and improves the quality of voice. (Charaka Samhita (Sutrasthanam Adhyaya 5 Sutra 27-32)<br />
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=== ताम्बूलसेवनम् ॥ Tambulsevanam ===<br />
Tambula is the sanskrit term used for the betel leaf. Either a natural mouth freshener like Jatiphalam (Nutmeg) or Lavanagam (clove) or a mixture of these wrapped in a betel leaf should be taken by those who wish to have clear and fresh breath. This regime is described as Tambulasevanam. <br />
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However, there are certain contraindications. Individuals suffering from hemorrhagic disorders, certain eye problems, poisoning etc should adopt Nasyam, Gandusham, Dhumapanam and Tambulsevanam only after consulting Vaidya or otherwise it is better to avoid these regimes. <br />
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=== अभ्यङ्गः॥ Abhyanga ===<br />
[[Abhyanga (अभ्यङ्गम् )|Abhyanga (अभ्यङ्गः]]) is the sanskrit term for oil massage. By default, it refers to the whole body massage with oil. This forms an integral part of many Panchakarma procedures. Ayurveda acharyas have included this in Dinacharya as well. Ayurveda recommends whole body oil massage on daily basis. Further oil massage of head, feet and ears has been specifically stressed upon. For a healthy person, plain sesame oil is recommended for daily abhyanga. Medicated oil can also be used after consulting a [[Vaidya (वैद्यः)|vaidya]]. <br />
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Oil massage ensures rejuvenating effects on skin, relaxation, soft and hydrated skin thereby enhancing strength, firmness and smooth functioning of skin and all related body structures. <ref name=":2" /><br />
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=== व्यायामः॥ Vyayama ===<br />
[[Vyayama (व्यायामम्)|Vyayama (व्यायामः)]] means any kind of physical exercise. This comes after Abhyanga in daily regimen. Ayurveda defines Vyayma as 'a physical activity that brings stability and strength to the body'. Thus, any physical activity that causes only fatigue and not strength or stability is not included under Vyayama. Such strengthening physical activity must be performed daily in proper amount. Excessively heavy exercise that bring fatigue and feeling of tiredness is prohibited.<blockquote>शरीरचेष्टा या चेष्टा स्थैर्यार्था बलवर्धिनी| </blockquote><blockquote>देहव्यायामसङ्ख्याता मात्रया तां समाचरेत्|| (Char. Samh. 7.31) <ref name=":4">Charaka samhita (Sutrasthanam Adhyaya 7 Sutra 31-34)</ref></blockquote>Regular exercise is essential for perfect health. It brings up strength, stamina and resistance against disease, pacification of aggravated doshas, improves digestive function and thus helps to maintain health.<ref name=":4" /> However, one should be careful in selection and extent of exercise when he is suffering from diseases. The signs and symptoms of exercise performed to appropriate limit are described in classical treatises. Further diseases that may develop due to heavy exercise have also been mentioned in Ayurveda treatises.<ref name=":2" /><br />
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=== स्नानम्॥ Snanam ===<br />
Snanam is the sanskrit term for Bath. This is the next step in daily regimen. One can find effects of bath on various body functions explained in Ayurveda treatises. Ayurveda recommends bath with warm water below shoulders only. Use of hot water for bath above shoulders is strictly prohibited. It is believed that, hot water bath above shoulders is harmful for the health of eyes, hair and other organs situated in this region. Snanam is said to be cleansing, purifying in nature. It helps in relieving fatigue and providing vigor as well as vitality.<ref>Charaka samhita (Sutrasthanam Adhyaya 5 Sutra 93-94)</ref><br />
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=== आहारः॥ Diet ===<br />
[[Ahara (आहारः)|Ahara (आहारः]]) refers to the food/diet that one eats. Diet should be regulated taking into account the [[Desha in Ayurveda (आयुर्वेदे देश:)|Desha]], [[Kala (कालः)|Kala]] (season) and habit and selecting [[Food as medicine (आहारस्य महाभेषजत्वम्)|food as medicine]] to balance disturbances that might emerge due to these factors. Diet should be planned to include all six [[Rasa (रसः)|Rasa]] (taste) i.e. sweet, saltish, sour, bitter, acrid and astringent. Diet should be balanced and the quantity should be according to one’s digestive capacity. In short one should try to practice [[Healthy food habits (आहारविधिः)|healthy food habits]] daily to maintain health.<ref name=":2" /><br />
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=== Other components of Dinacharya and their significance ===<br />
Apart from these there are many other things one adopts as a part of one's daily regime. Those things could be as minor as wearing clothes, footwear, cleaning feet and body parts etc. Despite being a daily activity we never give sufficient attention to these minor componenets of our daily routine when they have ability to impact our health due to their repetitive occurrence in our life. Ancient ayurveda scholars were exceptionally wise to study the health impact of all these activities and describe their significance in one's life. Following are the few such components of one's daily regime and their health impact described by Acharya Charaka.<br />
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==== अम्बरधारणम्॥Clothing ====<br />
काम्यं यशस्यमायुष्यमलक्ष्मीघ्नं प्रहर्षणम्| <br />
श्रीमत् पारिषदं शस्तं निर्मलाम्बरधारणम्||९५|| <br />
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==== गन्धमाल्यनिषेवणम्॥Wearing fragrances ====<br />
वृष्यं सौगन्ध्यमायुष्यं काम्यं पुष्टिबलप्रदम्| <br />
सौमनस्यमलक्ष्मीघ्नं गन्धमाल्यनिषेवणम्||९६|| <br />
<br />
==== रत्नाभरणधारणम्॥Wearing jewellery or accessories ====<br />
धन्यं मङ्गल्यमायुष्यं श्रीमद्व्यसनसूदनम्| <br />
हर्षणं काम्यमोजस्यं रत्नाभरणधारणम्||९७|| <br />
<br />
==== शौचाधानम्॥Cleaning of feet and other body parts / Hygiene ====<br />
मेध्यं पवित्रमायुष्यमलक्ष्मीकलिनाशनम्| <br />
पादयोर्मलमार्गाणां शौचाधानमभीक्ष्णशः||९८|| <br />
<br />
==== सम्प्रसाधनम्॥Grooming / Cutting nails and hair ====<br />
पौष्टिकं वृष्यमायुष्यं शुचि रूपविराजनम्| <br />
केशश्मश्रुनखादीनां कल्पनं सम्प्रसाधनम्||९९|| <br />
<br />
==== पादत्रधारणम्॥Use of Footwear ====<br />
चक्षुष्यं स्पर्शनहितं पादयोर्व्यसनापहम्| <br />
बल्यं पराक्रमसुखं वृष्यं पादत्रधारणम्||१००|| <br />
ईतेः <sup>[१]</sup> प्रशमनं बल्यं गुप्त्यावरणशङ्करम्| <br />
<br />
==== छत्रधारणम् तथा दण्डधारणम्॥Use of umbrella and tools for self defense ====<br />
घर्मानिलरजोम्बुघ्नं छत्रधारणमुच्यते||१०१|| <br />
स्खलतः सम्प्रतिष्ठानं शत्रूणां च निषूदनम्| <br />
अवष्टम्भनमायुष्यं भयघ्नं दण्डधारणम्||१०२|| <br />
<br />
=== निद्रा॥ Sleep ===<br />
[[Nidra (निद्रा)|Nidra]] refers to the sleep. Sleep is most important for maintenance of health and longevity for the human beings. It is appropriately called ‘Jagaddhātri’ because of its mechanism of overcoming wear and tear of the body due to physical work and mental stress and tissue loss.<ref name=":2" /><br />
<br />
Tips on sleep<ref name=":2" /><br />
<br />
1. One should sleep with head to the east or north.<br />
<br />
2.The bed room should be absolutely clean, well ventilated and away from noise and disturbance.<br />
<br />
3. The bed must be neat, clean and free from bugs.<br />
<br />
4. The bed room should be draught free.<br />
<br />
5. One should avoid sleep when the brain is excited e.g after reading, thinking, drinking etc.<br />
<br />
6. The mind must be absolutely free from worldly affairs and worries while going to bed. This may be achieved by praying to God at the time of going to bed.<br />
<br />
7. Sleeping late at night leads to ill health.<br />
<br />
8. A minimum of 7 hours sleep is required in 24 hours to repair the wear and tear of the body.<br />
<br />
9. Sleep during the day should be avoided as far as possible. However, if one keeps awake at night, he can take some sleep in the day time. Day-sleep is not contraindicated in summer. But in winter, the day-sleep increases Kapha, thereby causing respiratory and digestive troubles.<br />
<br />
10. It is advisable to massage the head, soles and palms with oil before going to bed. By massage dreams can be controlled.<br />
<br />
=== सुरतचर्या॥ Sexual Act ===<br />
For all creatures, sexual act is a natural urge. Sexual act is also essential for the procreation of the species. Even animals of lower form practice certain amount of restrictions but human beings are prone to over indulgence or abuse of the sexual act. Some regulation on this activity is essential.<ref name=":2" /><br />
<br />
Tips on sexual behavior<ref name=":2" /><br />
<br />
1. Over indulgence in sexual act is harmful for the body; it may lead to debilitating diseases even Kṣaya (tuberculosis).<br />
<br />
2. Sexual act should be performed during night time, preferably first quarter of the night so that after performance of sexual act, one can take rest for the whole night.<br />
<br />
3. Though different Āsanas have been shown in Kāma-Śāstra, the one in lithotomy position is the best.<br />
<br />
4. Masturbation, sodomy are very injurious to health.<br />
<br />
5. Ladies suffering from any venereal diseases should be avoided so that the disease may not be contacted.<br />
<br />
6. After sexual act, at least one glass i.e. about 250 ml. of milk should be taken to promote health and energy.<br />
<br />
7. During the course of disease or in convalescence sexual act should not be performed otherwise debility will be increased and resistance will be lowered.<br />
<br />
== References ==<br />
<references /><br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Sweda_(%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135301Sweda (स्वेदः)2023-04-11T11:00:58Z<p>DrDevashree: </p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
The word Sweda (स्वेदः) literally means “steam” or Sweat/perspiration. Sweda is the “[[Malas (मलाः)|mala (मलः)]]” just like [[Mutra (मूत्रम्)|Mutra (मूत्रम्]]। Urine) and Purisha ( पुरीषः। stool). In Ayurveda, Sweda thus refers to the sweat as a waste byproduct as well as a a therapeutic process through which sweating is induced. The therapeutic process under Panchakarma, that induces sweating is known as Swedana (स्वेदनम्). It has widespread applications however, it is chiefly utilized to reduces aggravated levels of cold of [[Vata dosha (वातः वातदोषः वा)|Vata (वातः)]] and [[Kapha dosha (कफः कफदोषः वा)|Kapha (कफः)]] [[Doshas (दोषाः)|doshas]] in the body. <br />
<br />
== Introduction ==<br />
Sweda or sweat is generated in the process of Sukshma pachana (सूक्ष्मपचनम्। tissue level metabolism) as an excretory byproduct of the [[Meda Dhatu (मेद धातु)|Meda dhatu (मेद धातु]] । Fatty tissue). Sweda or sweat is formed as a liquid component through the metabolism of meda dhatu along with other products.<ref name=":0">Charaka Samhita (Chikitsasthanam Adhyaya 15 Sutra 18-19)</ref> This sweda is then excreted through lomakupa (लोमकूपाः) or the hair follicles on the skin of the entire body. <ref>Ashtanga Hrudayam (Sharirasthanam Adhyaya 3 Sutra 36)</ref><br />
<br />
It is regulated by body heat or ushma. Since heat is the inherent quality of Sweda, its production and ciculation and excretion is under the influence of Pitta dosha representing the heat element in the body. <br />
<br />
== Nirukti ==<br />
The word “Sweda” is derived from “Svid” meaning to perspire or sweat.<br />
<br />
Thus, the perspiration from [[sharira (शरीरम्)]] due to “gharma (घर्म)” or heat is termed as Sweda.<br />
<br />
(Vachaspatyam.pg.5392)<br />
<br />
वाचस्पत्यम्/स्फाति - विकिस्रोतः<br />
<br />
== Panchamahabhuta composition ==<br />
Sweda being the watery constituent of the body, it is Jala(water element) and Teja(fire element) Mahabhuta dominant.<ref name=":1">Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 7,17)</ref> <ref name=":2">Charaka Samhita (Sharirasthanam Adhyaya 7 Sutra 15-16)</ref> <br />
<br />
It can be understood from the facts that, the body temperature gets reduced in the fever only when the sweating happens. Thus, sweda acts as a medium that transports the excess heat content in the body and removes it through the skin in a watery form. <br />
<br />
== Physiology ==<br />
Sweda is a body component that is geenrated, transported and excreted in a systematic manner at specific sites in the body. This is known as the physiology of Sweda described as follows.<ref name=":0" /><br />
<br />
* Sweda is the mala or the byproduct of the Medas or the [[Meda Dhatu (मेद धातु)|meda dhatu]] (one of the seven dhatu which can be correlated with the fatty/adipose tissue) <br />
* Sweda is carried through its specific channels known as Swedavaha [[Strotas (स्रोतसम्)|strotas (स्वेदवह स्त्रोतसम्)]]. According to Acharya Sushruta, sweda is carried and excreted through tiryakdhamani(तिर्यक् धमन्यः) which are eight body vessels spread obliquely.<ref>Sushruta Samhita (Sharirasthanam Adhyaya 9 Sutra 8)</ref> <br />
* Vyana Vata (a type of [[Vata dosha (वातः वातदोषः वा)|Vata dosha]]) is responsible for the transport or movement of sweat through the hair follicles, the opening of the pores, and the excretion of the sweat.<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 20 Sutra 6)</ref><br />
* The amount of Sweda in the body is 10 Anjali pramana.<ref name=":2" /> However, this is variable according to each individual.<ref name=":1" /><br />
<br />
=== '''Swedavaha Strotas''' ===<br />
The chief sites of Swedavaha strotas are situated in Medas dhatu(adipose tissue), and Romakupa (hair follicle). That means, the entire dynamics of sweda is related to and regulated by meda dhatu and romakupas. Any afflictions of Meda or hair follicles are bound to cause resultant changes in quality and quantity of sweda along with its funcitons. <br />
<br />
'''Causes of Vitiation of Swedavaha strotasa'''<br />
<br />
(Char.Vim.5.22)<br />
<br />
# Excessive exercise<br />
# Excess heat exposure<br />
# Inappropriate usage of heat and cold substances<br />
# Excess Anger, fear, grief <br />
<br />
== Signs and symptoms of changes in normal levels of Sweda ==<br />
<br />
=== Sweda Vriddhi Lakshana ===<br />
(Sush.Sutr.15.15) (Asht.Hrud.Sutr.11.14)<br />
<br />
# Daurgandhya - foul odor from the body<br />
# Kandu - itching<br />
# Atisweda - excessive sweating<br />
<br />
=== Sweda Kshaya Lakshana ===<br />
(Sush.sutr.15.15) (Asht.Hrud.Sutr.11.22) (Asht.sang.19.11)<br />
<br />
स्वेदे रोमच्युतिः स्तब्धरोमता स्फुटनं त्वचः||<br />
<br />
# Romachyuti - body hair fall.<br />
# Stabdharomata - obstruction in the hair follicle with stiffness.<br />
# Sphutana Tvacha - dryness and cracking of the skin.<br />
# Sparshavaigunya - altered tactile sensation<br />
# Swedanasha - the absence of sweat<br />
<br />
== Kriya/Functions ==<br />
(Asht.Hrud.Sutr.11.4-sarvangasundari teeka)<br />
<br />
# The maintenance of skin moisture is the primary function of the Sweda.<br />
# Appropriate function of the hair follicles<br />
# Makes skin soft<br />
# Holds together the skin hair.<br />
<br />
== Sweda and Pitta dosha ==<br />
Excessive sweating is one of the characteristics of Pitta dosha, here Pitta dosha takes abode of the Sweda in Ashraya- Ashrayi sambandha (interdependency) which is a unique concept of Ayurveda. Both pitta dosha and sweda have a component of “Ushma” or heat in common. Alongside there are similarities between them in the context of symptoms, related disorders, and even certain approaches to management. (Asht.Hrud.Sutr.11.26)<br />
<br />
== Sweda as Therapy ==<br />
“Swedana” which is therapeutic sweating or fomentation or Steam therapy is one of the important panchakarma therapy procedures indicated in various disorders and primarily indicated in Vata dosha and Kapha dosha disorders. (Char.Sutr.14.3)<br />
<br />
Swedana is classified as <br />
<br />
# Sagni Sweda (which includes fire)<br />
# Niragni Sweda (which does not include fire)<br />
<br />
Saagni Sweda is the type that includes steam therapy using the heat of various kinds mentioned below. And Niragni Sweda includes steam therapy without using any kind of artificially generated heat or fire. (Char.Sutr.14.39,40) (Sush.Chik.32.15)<br />
{| class="wikitable"<br />
|Sagni Sweda<br />
|Niragni Sweda<br />
|-<br />
|Sankara Sweda (Using medicinal bolus)<br />
|Physical exercise<br />
|-<br />
|Prastara(using medicinal mattress)<br />
|Staying in a warm room<br />
|-<br />
|Naadi sweda (Using a tube)<br />
|Covering with a thick blanket<br />
|-<br />
|Parisheka (using medicinal decoction)<br />
|Fasting<br />
|-<br />
|Avagahana (Tub fomentation)<br />
|Alcohol intake<br />
|-<br />
|Jentaka sweda (includes a chamber)<br />
|fear<br />
|-<br />
|Asmaghana sweda (using heated stone slab)<br />
|Anger <br />
|-<br />
|Karshu Sweda (using a heated trench )<br />
|Application of a medicated bandage<br />
|-<br />
|Kuti sweda (using a specific room)<br />
|wrestling<br />
|-<br />
|Bhu sweda (using a heated floor)<br />
|Sun therapy/exposure<br />
|-<br />
|Kumbhika sweda (using a pot)<br />
|Weight lifting<br />
|-<br />
|Kupa Sweda (using a pit)<br />
|walking<br />
|-<br />
|Holaka Sweda (vapor bath)<br />
|<br />
|}<br />
<br />
== Sweda in context with diseases ==<br />
<br />
# In Sthaulya (obesity) - Atiswedana or excessive perspiration is a symptom<br />
# In Jwara (fever) - lack of sweating is a symptom. (Char.chik.3.132)<br />
# In Udara Roga () - as an aspect of pathogenesis, obstruction of channels carrying Sweda is present. (Char.Chik.13.20)<br />
# In Kustha (a certain skin disorder) - excessive seating is a symptom. (Char.Chik.7.11)<br />
# In Eka Kustha (a certain skin disorder) - lack of sweating is a symptom. (Char.Chik7.21)<br />
#<br />
<br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Sweda_(%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135294Sweda (स्वेदः)2023-04-10T07:13:06Z<p>DrDevashree: Created new page added content (To be edited)</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
The word Sweda literally means “steam” or Sweat/perspiration. Sweda is the “[[Malas (मलाः)|mala]]” just like Mutra(Urine) and Purisha(stool). In Ayurveda, Sweda thus refers to the sweat as a waste byproduct as well as a a therapeutic process through which sweating is induced. The therapeutic process under Panchakarma, that induces sweating is known as Swedana. It has widespread applications however, it is chiefly utilized to reduces aggravated levels of cold of [[Vata dosha (वातः वातदोषः वा)|Vata]] and [[Kapha dosha (कफः कफदोषः वा)|Kapha]] doshas in the body. <br />
<br />
== Introduction ==<br />
Sweda or sweat is generated in the process of Sukshma pachana (tissue level metabolism) as an excretory byproduct of the [[Meda Dhatu (मेद धातु)|Meda dhatu]] (Fatty tissue). Sweda or sweat is formed as a liquid component through the metabolism of meda dhatu along with other products. (Char.Chik.15.18,19) This sweda is then excreted through lomakupa or the hair follicles on the skin of the entire body. (asht.Hrud.Shar.3.36)<br />
<br />
It is regulated by body heat or ushma. Since heat is the inherent quality of Sweda, its production and <br />
<br />
== Nirukti ==<br />
The word “Sweda” is derived from “Svid” meaning to perspire or sweat.<br />
<br />
Thus, the perspiration from shareera due to “gharma” or heat is termed as Sweda.<br />
<br />
(Vachaspatyam.pg.5392)<br />
<br />
वाचस्पत्यम्/स्फाति - विकिस्रोतः<br />
<br />
== Panchamahabhuta composition ==<br />
Sweda being the watery constituent of the body is Jala(water element) and Teja(fire element) Mahabhuta dominant. <br />
<br />
(Sush.Sutr.15.7)(Char.Shar.7.16)<br />
<br />
It can be understood from the facts that, the body temperature gets reduced in the fever only when the sweating happens. Thus, sweda acts as a medium that transports the excess heat content in the body and removes it through the skin in a watery form. <br />
<br />
== Physiology ==<br />
(Char.chik.15.18) ()<br />
<br />
Sweda is the mala or the byproduct of the Medas or the [[Meda Dhatu (मेद धातु)|meda dhatu]] (one of the seven dhatu which can be correlated with the fatty/adipose tissue) <br />
<br />
Sweda is carried through its specific channels known as Swedavaha [[Strotas (स्रोतसम्)|strotas]]. According to Acharya Sushruta, sweda is carried and excreted through tiryakdhamani which are eight body vessels spread obliquely. (Sush.Shar.9.8)<br />
<br />
Vyana Vata (a type of [[Vata dosha (वातः वातदोषः वा)|Vata dosha]]) is responsible for the transport or movement of sweat through the hair follicles, the opening of the pores, and the excretion of the sweat. (Asht.sang.Sutr.20.6)<br />
<br />
The amount of Sweda in the body is 10 Anjali pramana()(Char. Shar.7.15). However, this is variable according to each individual. (Sush.sutr.15.17)<br />
<br />
=== '''Swedavaha Strotas''' ===<br />
The chief sites of Swedavaha strotas are situated in Medas dhatu(adipose tissue), and Romakupa (hair follicle). That means, the entire dynamics of sweda is related to and regulated by meda dhatu and romakupas. Any afflictions of Meda or hair follicles are bound to cause resultant changes in quality and quantity of sweda along with its funcitons. <br />
<br />
'''Causes of Vitiation of Swedavaha strotasa'''<br />
<br />
(Char.Vim.5.22)<br />
<br />
# Excessive exercise<br />
# Excess heat exposure<br />
# Inappropriate usage of heat and cold substances<br />
# Excess Anger, fear, grief <br />
<br />
== Signs and symptoms of changes in normal levels of Sweda ==<br />
<br />
=== Sweda Vriddhi Lakshana ===<br />
(Sush.Sutr.15.15) (Asht.Hrud.Sutr.11.14)<br />
<br />
# Daurgandhya - foul odor from the body<br />
# Kandu - itching<br />
# Atisweda - excessive sweating<br />
<br />
=== Sweda Kshaya Lakshana ===<br />
(Sush.sutr.15.15) (Asht.Hrud.Sutr.11.22) (Asht.sang.19.11)<br />
<br />
स्वेदे रोमच्युतिः स्तब्धरोमता स्फुटनं त्वचः||<br />
<br />
# Romachyuti - body hair fall.<br />
# Stabdharomata - obstruction in the hair follicle with stiffness.<br />
# Sphutana Tvacha - dryness and cracking of the skin.<br />
# Sparshavaigunya - altered tactile sensation<br />
# Swedanasha - the absence of sweat<br />
<br />
== Kriya/Functions ==<br />
(Asht.Hrud.Sutr.11.4-sarvangasundari teeka)<br />
<br />
# The maintenance of skin moisture is the primary function of the Sweda.<br />
# Appropriate function of the hair follicles<br />
# Makes skin soft<br />
# Holds together the skin hair.<br />
<br />
== Sweda and Pitta dosha ==<br />
Excessive sweating is one of the characteristics of Pitta dosha, here Pitta dosha takes abode of the Sweda in Ashraya- Ashrayi sambandha (interdependency) which is a unique concept of Ayurveda. Both pitta dosha and sweda have a component of “Ushma” or heat in common. Alongside there are similarities between them in the context of symptoms, related disorders, and even certain approaches to management. (Asht.Hrud.Sutr.11.26)<br />
<br />
== Sweda as Therapy ==<br />
“Swedana” which is therapeutic sweating or fomentation or Steam therapy is one of the important panchakarma therapy procedures indicated in various disorders and primarily indicated in Vata dosha and Kapha dosha disorders. (Char.Sutr.14.3)<br />
<br />
Swedana is classified as <br />
<br />
# Sagni Sweda (which includes fire)<br />
# Niragni Sweda (which does not include fire)<br />
<br />
Saagni Sweda is the type that includes steam therapy using the heat of various kinds mentioned below. And Niragni Sweda includes steam therapy without using any kind of artificially generated heat or fire. (Char.Sutr.14.39,40) (Sush.Chik.32.15)<br />
{| class="wikitable"<br />
|Sagni Sweda<br />
|Niragni Sweda<br />
|-<br />
|Sankara Sweda (Using medicinal bolus)<br />
|Physical exercise<br />
|-<br />
|Prastara(using medicinal mattress)<br />
|Staying in a warm room<br />
|-<br />
|Naadi sweda (Using a tube)<br />
|Covering with a thick blanket<br />
|-<br />
|Parisheka (using medicinal decoction)<br />
|Fasting<br />
|-<br />
|Avagahana (Tub fomentation)<br />
|Alcohol intake<br />
|-<br />
|Jentaka sweda (includes a chamber)<br />
|fear<br />
|-<br />
|Asmaghana sweda (using heated stone slab)<br />
|Anger <br />
|-<br />
|Karshu Sweda (using a heated trench )<br />
|Application of a medicated bandage<br />
|-<br />
|Kuti sweda (using a specific room)<br />
|wrestling<br />
|-<br />
|Bhu sweda (using a heated floor)<br />
|Sun therapy/exposure<br />
|-<br />
|Kumbhika sweda (using a pot)<br />
|Weight lifting<br />
|-<br />
|Kupa Sweda (using a pit)<br />
|walking<br />
|-<br />
|Holaka Sweda (vapor bath)<br />
|<br />
|}<br />
<br />
== Sweda in context with diseases ==<br />
<br />
# In Sthaulya (obesity) - Atiswedana or excessive perspiration is a symptom<br />
# In Jwara (fever) - lack of sweating is a symptom. (Char.chik.3.132)<br />
# In Udara Roga () - as an aspect of pathogenesis, obstruction of channels carrying Sweda is present. (Char.Chik.13.20)<br />
# In Kustha (a certain skin disorder) - excessive seating is a symptom. (Char.Chik.7.11)<br />
# In Eka Kustha (a certain skin disorder) - lack of sweating is a symptom. (Char.Chik7.21)<br />
#<br />
<br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Happiness_in_Ayurveda_(%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%B8%E0%A5%81%E0%A4%96%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=135289Happiness in Ayurveda (आयुर्वेदे सुखानन्दश्च)2023-04-04T11:04:26Z<p>DrDevashree: </p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Sukha and Ananda are 2 most commonly used terms in Ayurveda to indicate Happiness. There are many other terms like nanda, harsha etc. that also indicate the similar emotion as happiness. Happiness being an integral component of good health, all the discussion around happiness in Ayurveda is in the context of Health. In-fact, the definition of the 'Svastha' meaning an Healthy individual has also been given in such words that the word 'Prasanna' or happiness is used as an adjective of 3 integral components of life namely Atman, Indriyas and Manas. <br />
<br />
== Happiness as the subject of Ayurveda ==<br />
The definition of Ayurveda itself includes the word sukha which is translated as Happiness. What is happy life and what is unhappy life OR following and doing what, makes one's life happy or unhappy has been preliminarily described in Ayurveda. The definition of Ayurveda is,<br />
<br />
हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|<br />
<br />
मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१|| (Char. Samh. 1.41)<ref>Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 41)</ref><br />
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विकारो धातुवैषम्यं, साम्यं प्रकृतिरुच्यते|<br />
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सुखसञ्ज्ञकमारोग्यं, विकारो दुःखमेव च||४|| (Char. Smah. 9.4)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 9 Sutra 4])</ref><br />
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== Happiness and being healthy ==<br />
समदोषः समाग्निश्च समधातुमलक्रियः |<br />
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प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते ||४१||(Sush. Samh. 15.41)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 15 Sutra 41])</ref><br />
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Happiness is associated with 3 components of life beyond physical dimension viz. Atman, Indriyas and manas. <br />
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Among those things that can keep one healthy, non-depression or lack of dejection or self-reliance is identified to be the best one!<br />
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अनिर्वेदो वार्तलक्षणानां (Char. Samh. 25.40)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 25 Sutra 40])</ref><br />
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== The root of happiness ==<br />
Ayurveda acharyas appear to have searched deeper to understand the roots of or the causes of happiness. The word Harsha is used synonymously with the word Ananda. It means delightfulness/ecstacy or happiness. Acharya Charaka says that the best thing that generates harsha is tatvavabodha i.e. Discovery/understanding/realization is the best one for feeling exalted/ecstatic.<blockquote>तत्त्वावबोधोहर्षणानां | (Char. Samh. 30.15)<ref name=":0">Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read&h=nandanAnAm Sutrasthanam Adhyaya 30 Sutra 15])</ref></blockquote>Moreover, one more word 'Nanadan' used synonymously with the word ananda which means happiness is also described at the same place. The very cause of happiness is mentioned as 'Indriyajaya' (Control over organs). This means that a person's control over his sensory, motor organs along with his mind is the one thing that can cause happiness. Such happiness is long lasting, and also brings along the sense of satisfaction with it. <blockquote>इन्द्रियजयो नन्दनानां| (Char. Samh. 30.15)<ref name=":0" /></blockquote><blockquote>समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्| सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम्||८४|| ((Char. Samh. 30.84)</blockquote>All the sufferings - diseases of both body and mind - are caused by ignorance. All happiness /health is due to the clear knowledge. Just as the Sun cannot help a blind man to see things even with all its light, similarly Ayurveda, which generously guides us through the path of dharma, artha, kama, and moksha, cannot guide someone devoid of its understanding or is a skeptic.<br />
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== Developmental basis of Happiness ==<br />
Being happy is the state which is a result of multiple factors. Developmentally, there are 6 factors that are responsible for different characteristic features of the man namely, Matruja, Pitruja, Atmaja, Satmyaja, Satvaja and rasaja bhavas. Among these 6 factors, the tendancy to be happy in general and happiness as the quality of one's life is said to be related to the Atmaja and Satmyaja factors. The same has been discussed in depth below,<br />
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=== Happiness as an atmaja bhava ===<br />
आत्मजानि नानायोनिषूत्पित्तिर्मनश्चेतनेन्द्रियाणि प्राणापानौ धारणमाकृतिस्वरवर्णविशेषाः कामक्रोधलोभभयहर्षधर्मशीलतास्मृतिबुद्धीच्छाद्वेषप्रयत्नाहङ्कारसुख़दुःख़ायुरात्मज्ञानानि च||१६|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 16)<br />
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कामादयः सर्व एव विज्ञानधर्मा आत्मभवाः| तथा सुख़ादयोऽप्यात्मनः कर्मफलत्वात्||<br />
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The effect of what is done during the previous life is known as ''daiva''. The effect of what is done during the present life is known as ''purushakara''. If the ''daiva'' is unrighteous sufferings are shared in the present life; if however, they are righteous then the individual enjoys a happy and healthy life.[31] On the contrary sinful or unrighteous ''purushartha'' is due to the sufferings of the present and future life. Indian mythology further explains and believes that righteous ''Purushartha'' also acts as an remedy for the unrighteous ''daiva''. This is likely the law of probability, for example, if there is an autosomal dominant trait running in the family and only one partner is affected, 50% of the offsprings are expected be affected. The remaining 50% may escape unaffected. Even if it had been considered a mythological concept, it is a guiding path toward the righteous path for a happy and healthy present and future life if any.<ref>Dhiman K, Kumar A, Dhiman KS. Shad Garbhakara Bhavas vis-a-vis congenital and genetic disorders. Ayu. 2010 Apr;31(2):175-84. doi: 10.4103/0974-8520.72384. PMID: 22131707; PMCID: PMC3215361.</ref><br />
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=== Happiness as a satmyaja bhava ===<br />
It can be enumerated that the ''Satmyaja'' (wholesome) procreative factor is responsible for conception, normal inheritance, and growth and development of the fetus leading to the birth of healthy, happy, active, and productive citizen of generations to come.<br />
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सात्म्यजान्यायुरारोग्यमनालास्यलोलुपत्वमिन्द्रियप्रसादस्वरवर्णौजः सम्पत्प्रशस्तता प्रहर्षभूयस्त्वं मेधाबलं<br />
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च||१७|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 16)<br />
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== Happiness and trigunas ==<br />
राजसानि दुरुपचारताऽनार्यं शौर्य्यं मात्सर्यममितभाषित्वमहङ्कारो लोलुपत्वं दम्भो मानः क्रोधो हर्षः कामश्च||२०|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 22)<br />
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== Body components related to Happiness ==<br />
Health and happiness are interrelated. There are certain body elements, the healthy state of which is probably essential to experience the generalised feeling of happiness which can be understood by the use of terms prasanna and sukha in the references. <br />
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=== Vayu ===<br />
हर्षोत्साहयोर्योनिः (Char. Samh. Su 12.8)<br />
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=== Pitta ===<br />
अग्निरेव शरीरे पित्तान्तर्गतः कुपिताकुपितः शुभाशुभानि करोति; तद्यथा- पक्तिमपक्तिं दर्शनमदर्शनं मात्रामात्रत्वमूष्मणः प्रकृतिविकृतिवर्णौ ....शौर्यं भयं क्रोधं हर्षं मोहं प्रसादमित्येवमादीनि चापराणि द्वन्द्वानीति||११|| (Char. Samh. Su 12.11)<br />
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=== Rakta dhatu ===<br />
While describing the normal functions of healthy state rakta dhatu (equivalent to blood) <br />
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प्रसन्नवर्णेन्द्रियमिन्द्रियार्थानिच्छन्तमव्याहतपक्तृवेगम्|<br />
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सुखान्वितं तु(पु)ष्टिबलोपपन्नं विशुद्धरक्तं पुरुषं वदन्ति||२४|| Char. Samh. Sutra 24.24.<br />
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=== Rasa dhatu ===<br />
The best quality of Rasa dhatu in a person leads to the happy state of life in general. Thus, happiness has been mentioned as the product of Rasa sarata. <br />
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सा सारता सुखसौभाग्यैश्वर्योपभोगबुद्धिविद्यारोग्यप्रहर्षणान्यायुष्यत्वं चाचष्टे||१०३|| Char. Samh. Viman, 8.103<br />
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== Various implied meanings of the term sukha and prasanna in Ayurveda ==<br />
प्रसन्नमनसस्तथा |...<br />
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While explaining the dynamics of Shukra dhatu Acharya Sushruta has used the word Prasanna manas i.e. happy mind. While clarifying the meaning, commentator Dalhana explains the association of this state of mind with the emotions. <br />
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प्रसन्नमनसः क्रोधादिरहितचित्तस्य (Dalhana's commentary on Sushruta Samhita Sharirasthanam Adhyaya 4 Sutra 23<br />
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सुप्रसन्नमीर्ष्याद्यनभिभूतम्| Dalhana commentary on Sush. Nida. 10.21<br />
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Various meanings of Sukha in the context of Ayurveda<br />
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सुखं स्वास्थ्योत्यादकम्| <br />
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सुखमिति अदोषमित्यर्थः| (SUSU 46.435-438)https://niimh.nic.in/ebooks/esushruta/?mod=read&h=sukha <br />
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प्रसन्नं प्रकृतिस्थम्|| (Dalhana on Su Ni 10.25) While describing the properties of prakrut stanya<br />
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प्रसन्नवदनां ...- प्रसन्नं-निर्मलं, (Asht. Hrud. Sharira 1.20)<br />
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== Happiness as a therapy ==<br />
For energy<br />
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हर्षः प्रीणनानां | (Char. Samh. 30.15)<ref name=":0" /><br />
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=== For gaining weight and strength ===<br />
कैर्बृंहयेत् ? इत्याह - - - -<br />
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<nowiki>-----------------------------------------------</nowiki>|<br />
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मांसक्षीरसितासर्पिर्मधुरस्निग्धबस्तिभिः||९||<br />
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स्वप्नशय्यासुखाभ्यङ्गस्नाननिर्वृतिहर्षणैः|<br />
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<nowiki>-----------------------------------------------</nowiki>|१०| (Asht. Hrud. Sutra. 14.10)<br />
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निर्वृतिः-सन्तोषः| हर्षणं-आनन्दः| (ayurveda rasayaana commentary on AH)<br />
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अचिन्तया हर्षणेन ध्रुवं सन्तर्पणेन च|<br />
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स्वप्नप्रसङ्गाच्च कृशो वराह इव पुष्यति||३४|| (Asht. Hrud. Sutra. 14.34)<br />
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अचिन्तया-चेतसः शोककार्याद्यनाकुलत्वेन, तथा हर्षणेन-चित्ततुष्ट्या,<br />
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=== In Intra uterine growth retardation ===<br />
हर्षयेत्सततं चैनामेवं गर्भः प्रवर्द्धते||२०|| (Asht. Hrud. Shar. 2.20)<br />
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हर्षयेत्-मुदितां कुर्यात्| (Arundatta commentary) <br />
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=== In bowel disorders ===<br />
भीशोकाभ्यामपि चलः शीघ्ऱं कुप्यत्यतस्तयोः|<br />
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कार्या क्रिया वातहरा हर्षणाश्वासनानि च||१२३|| Asht. Hrud. Chi 9.123<br />
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=== In Infertility ===<br />
==== Happiness and male infertility ====<br />
सुप्रसन्नं मनस्तत्र हर्षणे हेतुरुच्यते | Sush. Nida. 10.21<br />
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If the person is unhappy, angry and depressed, the natural pathways that help to bring about the degree of erection required to release the male seeds containing semen can not occur and as a result impotency and infertility might be experienced. <br />
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सुप्रसन्नमीर्ष्याद्यनभिभूतम्| Dalhana commentary on Sush. Nida. 10.21<br />
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==== Treatment ====<br />
यत्किञ्चिन्मधुरं स्निग्धं बृंहणं बलवर्धनम्|<br />
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मनसो हर्षणं यच्च तत्सर्व वृष्यमुच्यते||३५|| Asht. Hrud. Uttarasthanam 40.35<br />
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=== Nonpharmacological therapy in psychiatric disorders ===<br />
हर्षणाश्वासनोत्त्रासभयताडनतर्जनम्|<br />
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अभ्यङ्गोद्वर्तनालेपधूपान् पानं च सर्पिषः||२१||<br />
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युञ्ज्यात्तानि हि शुद्धस्य नयन्ति प्रकृतिं मनः| Asht. Hrud. Uttarsthanam 6.22<br />
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== Some pathological states that can make one look unhappy ==<br />
visha signs and symptoms in a aperson<br />
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प्रसन्नदोषं प्रकृतिस्थधातुमन्नाभिकाङ्क्षं [१] समसूत्रजिह्वम् |<br />
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प्रसन्नवर्णेन्द्रियचित्तचेष्टं वैद्योऽवगच्छेदविषं मनुष्यम् ||३२|| Su. Kalpa. 6.32<br />
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i.e. if a person is poisoned then pathologically his mind and senses will experience depression or sadness in general . <br />
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== Eshanas or desires and happiness ==<br />
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इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति| तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३|| Char. Samh. 11.3)<br />
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A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfill three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). <br />
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== Need of societal or global Happiness ==<br />
नैकः सुखी, न दुःखशीलाचारोपचारः (Char. Samh. su 8.26)<br />
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== External factors that can add or bring in the happiness ==<br />
Clothing- काम्यं यशस्यमायुष्यमलक्ष्मीघ्नं प्रहर्षणम्|<br />
श्रीमत् पारिषदं शस्तं निर्मलाम्बरधारणम्||९५|| - CHA su 5.95-97<br />
Jewelry<br />
धन्यं मङ्गल्यमायुष्यं श्रीमद्व्यसनसूदनम्|<br />
हर्षणं काम्यमोजस्यं रत्नाभरणधारणम्||९७||<br />
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== Formulation of medicines that can generate happiness ==<br />
Ayurveda medicine can eb given in various forms known as formulations. Powders, juices, decoctions, fermented preparations, herbal paste, tablets are different formulations available. Among all these forms, the fermented alcoholic preparations known as Asavas and Arishtas are the medicinal formulations that by their inherent properties have capacity to generate feeling of happiness and wellbeing. <br />
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भवति चात्र-<br />
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मनःशरीराग्निबलप्रदानामस्वप्नशोकारुचिनाशनानाम्|<br />
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संहर्षणानां प्रवरासवानामशीतिरुक्ता चतुरुत्तरैषा||५०|| (Char. Samh. 25.50)<br />
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This actually happens dur to the self geenrated alcoholic content in these formulations. Madya is the word used to indicate alcohol and while describing the use fo mady aas a medicine ,the peroperties of the same have been discussed. Harshana i.e. to generate happiness is one of the properties of madya itself described in Ayurveda and it is also widely experienced especially in the first phase. Mostly because of this, people get addicted to it and that ultimately ruins the complete health. <br />
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== Finding the right way to achieve the state of Happiness ==<br />
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अजातानामनुत्पत्तौ जातानां विनिवृत्तये|<br />
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रोगाणां यो विधिर्दृष्टः <sup>[१]</sup> सुखार्थी तं समाचरेत्||३४||<br />
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सुखार्थाः सर्वभूतानां मताः सर्वाः प्रवृत्तयः|<br />
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ज्ञानाज्ञानविशेषात्तु मार्गामार्गप्रवृत्तयः||३५|| (Char. Samh. Sutra 28.34-35)<br />
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== Responsibility of one's own happiness ==<br />
आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|<br />
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तस्माच्छ्रेयस्करं मार्गं प्रतिपद्येत नो त्रसेत्||२२|| (Char. Samh. Nida. 7.22)<br />
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== Happiness as a criterion for selecting a pupil ==<br />
प्रसन्नचित्तवाक्चेष्टं क्लेशसहं च भिषक् शिष्यमुपनयेत् | Su. SU 2.3<br />
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== The best of Sukha ==<br />
सर्वसन्न्यासः सुखानामिति | (Char. Samh. 30.15)<ref name=":0" /><br />
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Chakrapani- सर्वसन्न्यासः सर्वक्रियात्यागः ('सर्वेन्द्रियार्थत्यागः' इति पा.|) , स हि परमसुखमोक्षहेतुः शारीरे वक्तव्यः<br />
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== Happiness and Dharma ==<br />
Degradation of qualities of human life step by step from Krutayuga to Kaliyuga has been described chronologically. In that the superior qualitties of human body and mind were said to be present in the krutayuga that sequentially reduced due to adharma and how can be found described in Charaka Samhita. In this topic, how adharma led to greed, materialistic desires, anger, hatred , fear and then to stress, anxiety, distress (ultimately leading to loss of happiness ) has been systematically explained. This has specifically been occurring since Tretayuga as per Acharya Charaka. <br />
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भ्रश्यति तु कृतयुगे केषाञ्चिदत्यादानात् साम्पन्निकानां सत्त्वानां शरीरगौरवमासीत्, शरीरगौरवाच्छ्रमः, श्रमादालस्यम्, आलस्यात् सञ्चयः, सञ्चयात् परिग्रहः, परिग्रहाल्लोभः प्रादुरासीत् कृते|<br />
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ततस्त्रेतायां लोभादभिद्रोहः, अभिद्रोहानृतवचनम्, अनृतवचनात् कामक्रोधमानद्वेषपारुष्याभिघातभयतापशोकचिन्तोद्वेगादयः प्रवृत्ताः|<br />
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ततस्त्रेतायां धर्मपादोऽन्तर्धानमगमत्| (char. Samh. Vimanasthanam Adhyaya 3.24)<br />
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== References ==<br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Happiness_in_Ayurveda_(%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%B8%E0%A5%81%E0%A4%96%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=135281Happiness in Ayurveda (आयुर्वेदे सुखानन्दश्च)2023-04-03T15:10:25Z<p>DrDevashree: Editing and adding content</p>
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Sukha and Ananda are 2 most commonly used terms in Ayurveda to indicate Happiness. There are many other terms like nanda, harsha etc. that also indicate the similar emotion as happiness. Happiness being an integral component of good health, all the discussion around happiness in Ayurveda is in the context of Health. In-fact, the definition of the 'Svastha' meaning an Healthy individual has also been given in such words that the word 'Prasanna' or happiness is used as an adjective of 3 integral components of life namely Atman, Indriyas and Manas. <br />
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== Happiness as the subject of Ayurveda ==<br />
The definition of Ayurveda itself includes the word sukha which is translated as Happiness. What is happy life and what is unhappy life OR following and doing what, makes one's life happy or unhappy has been preliminarily described in Ayurveda. The definition of Ayurveda is,<br />
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हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|<br />
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मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१|| (Char. Samh. 1.41)<ref>Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 41)</ref><br />
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विकारो धातुवैषम्यं, साम्यं प्रकृतिरुच्यते|<br />
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सुखसञ्ज्ञकमारोग्यं, विकारो दुःखमेव च||४|| (Char. Smah. 9.4)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 9 Sutra 4])</ref><br />
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== Happiness and being healthy ==<br />
समदोषः समाग्निश्च समधातुमलक्रियः |<br />
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प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते ||४१||(Sush. Samh. 15.41)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 15 Sutra 41])</ref><br />
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Happiness is associated with 3 components of life beyond physical dimension viz. Atman, Indriyas and manas. <br />
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Among those things that can keep one healthy, non-depression or lack of dejection or self-reliance is identified to be the best one!<br />
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अनिर्वेदो वार्तलक्षणानां (Char. Samh. 25.40)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 25 Sutra 40])</ref><br />
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== The root of happiness ==<br />
Ayurveda acharyas appear to have searched deeper to understand the roots of or the causes of happiness. The word Harsha is used synonymously with the word Ananda. It means delightfulness/ecstacy or happiness. Acharya Charaka says that the best thing that generates harsha is tatvavabodha i.e. Discovery/understanding/realization is the best one for feeling exalted/ecstatic.<blockquote>तत्त्वावबोधोहर्षणानां | (Char. Samh. 30.15)<ref name=":0">Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read&h=nandanAnAm Sutrasthanam Adhyaya 30 Sutra 15])</ref></blockquote>Moreover, one more word 'Nanadan' used synonymously with the word ananda which means happiness is also described at the same place. The very cause of happiness is mentioned as 'Indriyajaya' (Control over organs). This means that a person's control over his sensory, motor organs along with his mind is the one thing that can cause happiness. Such happiness is long lasting, and also brings along the sense of satisfaction with it. <blockquote>इन्द्रियजयो नन्दनानां| (Char. Samh. 30.15)<ref name=":0" /></blockquote><blockquote>समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्| सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम्||८४|| ((Char. Samh. 30.84)</blockquote>All the sufferings - diseases of both body and mind - are caused by ignorance. All happiness /health is due to the clear knowledge. Just as the Sun cannot help a blind man to see things even with all its light, similarly Ayurveda, which generously guides us through the path of dharma, artha, kama, and moksha, cannot guide someone devoid of its understanding or is a skeptic.<br />
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== Developmental basis of Happiness ==<br />
Being happy is the state which is a result of multiple factors. Developmentally, there are 6 factors that are responsible for different characteristic features of the man namely, Matruja, Pitruja, Atmaja, Satmyaja, Satvaja and rasaja bhavas. Among these 6 factors, the tendancy to be happy in general and happiness as the quality of one's life is said to be related to the Atmaja and Satmyaja factors. The same has been discussed in depth below,<br />
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=== Happiness as an atmaja bhava ===<br />
आत्मजानि नानायोनिषूत्पित्तिर्मनश्चेतनेन्द्रियाणि प्राणापानौ धारणमाकृतिस्वरवर्णविशेषाः कामक्रोधलोभभयहर्षधर्मशीलतास्मृतिबुद्धीच्छाद्वेषप्रयत्नाहङ्कारसुख़दुःख़ायुरात्मज्ञानानि च||१६|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 16)<br />
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कामादयः सर्व एव विज्ञानधर्मा आत्मभवाः| तथा सुख़ादयोऽप्यात्मनः कर्मफलत्वात्||<br />
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The effect of what is done during the previous life is known as ''daiva''. The effect of what is done during the present life is known as ''purushakara''. If the ''daiva'' is unrighteous sufferings are shared in the present life; if however, they are righteous then the individual enjoys a happy and healthy life.[31] On the contrary sinful or unrighteous ''purushartha'' is due to the sufferings of the present and future life. Indian mythology further explains and believes that righteous ''Purushartha'' also acts as an remedy for the unrighteous ''daiva''. This is likely the law of probability, for example, if there is an autosomal dominant trait running in the family and only one partner is affected, 50% of the offsprings are expected be affected. The remaining 50% may escape unaffected. Even if it had been considered a mythological concept, it is a guiding path toward the righteous path for a happy and healthy present and future life if any.<ref>Dhiman K, Kumar A, Dhiman KS. Shad Garbhakara Bhavas vis-a-vis congenital and genetic disorders. Ayu. 2010 Apr;31(2):175-84. doi: 10.4103/0974-8520.72384. PMID: 22131707; PMCID: PMC3215361.</ref><br />
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=== Happiness as a satmyaja bhava ===<br />
It can be enumerated that the ''Satmyaja'' (wholesome) procreative factor is responsible for conception, normal inheritance, and growth and development of the fetus leading to the birth of healthy, happy, active, and productive citizen of generations to come.<br />
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सात्म्यजान्यायुरारोग्यमनालास्यलोलुपत्वमिन्द्रियप्रसादस्वरवर्णौजः सम्पत्प्रशस्तता प्रहर्षभूयस्त्वं मेधाबलं<br />
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च||१७|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 16)<br />
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== Happiness and trigunas ==<br />
राजसानि दुरुपचारताऽनार्यं शौर्य्यं मात्सर्यममितभाषित्वमहङ्कारो लोलुपत्वं दम्भो मानः क्रोधो हर्षः कामश्च||२०|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 22)<br />
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== Body components related to Happiness ==<br />
Health and happiness are interrelated. There are certain body elements, the healthy state of which is probably essential to experience the generalised feeling of happiness which can be understood by the use of terms prasanna and sukha in the references. <br />
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=== Rakta dhatu ===<br />
While describing the normal functions of healthy state rakta dhatu (equivalent to blood) <br />
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प्रसन्नवर्णेन्द्रियमिन्द्रियार्थानिच्छन्तमव्याहतपक्तृवेगम्|<br />
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सुखान्वितं तु(पु)ष्टिबलोपपन्नं विशुद्धरक्तं पुरुषं वदन्ति||२४|| Char. Samh. Sutra 24.24.<br />
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=== Rasa dhatu ===<br />
The best quality of Rasa dhatu in a person leads to the happy state of life in general. Thus, happiness has been mentioned as the product of Rasa sarata. <br />
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सा सारता सुखसौभाग्यैश्वर्योपभोगबुद्धिविद्यारोग्यप्रहर्षणान्यायुष्यत्वं चाचष्टे||१०३|| Char. Samh. Viman, 8.103<br />
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== Various implied meanings of the term sukha and prasanna in Ayurveda ==<br />
प्रसन्नमनसस्तथा |...<br />
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While explaining the dynamics of Shukra dhatu Acharya Sushruta has used the word Prasanna manas i.e. happy mind. While clarifying the meaning, commentator Dalhana explains the association of this state of mind with the emotions. <br />
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प्रसन्नमनसः क्रोधादिरहितचित्तस्य (Dalhana's commentary on Sushruta Samhita Sharirasthanam Adhyaya 4 Sutra 23<br />
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सुप्रसन्नमीर्ष्याद्यनभिभूतम्| Dalhana commentary on Sush. Nida. 10.21<br />
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Various meanings of Sukha in the context of Ayurveda<br />
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सुखं स्वास्थ्योत्यादकम्| <br />
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सुखमिति अदोषमित्यर्थः| (SUSU 46.435-438)https://niimh.nic.in/ebooks/esushruta/?mod=read&h=sukha <br />
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प्रसन्नं प्रकृतिस्थम्|| (Dalhana on Su Ni 10.25) While describing the properties of prakrut stanya<br />
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प्रसन्नवदनां ...- प्रसन्नं-निर्मलं, (Asht. Hrud. Sharira 1.20)<br />
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== Happiness as a therapy ==<br />
=== For gaining weight and strength ===<br />
कैर्बृंहयेत् ? इत्याह - - - -<br />
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<nowiki>-----------------------------------------------</nowiki>|<br />
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मांसक्षीरसितासर्पिर्मधुरस्निग्धबस्तिभिः||९||<br />
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स्वप्नशय्यासुखाभ्यङ्गस्नाननिर्वृतिहर्षणैः|<br />
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<nowiki>-----------------------------------------------</nowiki>|१०| (Asht. Hrud. Sutra. 14.10)<br />
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निर्वृतिः-सन्तोषः| हर्षणं-आनन्दः| (ayurveda rasayaana commentary on AH)<br />
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अचिन्तया हर्षणेन ध्रुवं सन्तर्पणेन च|<br />
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स्वप्नप्रसङ्गाच्च कृशो वराह इव पुष्यति||३४|| (Asht. Hrud. Sutra. 14.34)<br />
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अचिन्तया-चेतसः शोककार्याद्यनाकुलत्वेन, तथा हर्षणेन-चित्ततुष्ट्या,<br />
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=== In Intra uterine growth retardation ===<br />
हर्षयेत्सततं चैनामेवं गर्भः प्रवर्द्धते||२०|| (Asht. Hrud. Shar. 2.20)<br />
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हर्षयेत्-मुदितां कुर्यात्| (Arundatta commentary) <br />
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=== In Diarrhea ===<br />
भीशोकाभ्यामपि चलः शीघ्ऱं कुप्यत्यतस्तयोः|<br />
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कार्या क्रिया वातहरा हर्षणाश्वासनानि च||१२३|| Asht. Hrud. Chi 9.123<br />
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=== In Infertility ===<br />
==== Happiness and male infertility ====<br />
सुप्रसन्नं मनस्तत्र हर्षणे हेतुरुच्यते | Sush. Nida. 10.21<br />
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If the person is unhappy, angry and depressed, the natural pathways that help to bring about the degree of erection required to release the male seeds containing semen can not occur and as a result impotency and infertility might be experienced. <br />
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सुप्रसन्नमीर्ष्याद्यनभिभूतम्| Dalhana commentary on Sush. Nida. 10.21<br />
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==== Treatment ====<br />
यत्किञ्चिन्मधुरं स्निग्धं बृंहणं बलवर्धनम्|<br />
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मनसो हर्षणं यच्च तत्सर्व वृष्यमुच्यते||३५|| Asht. Hrud. Uttarasthanam 40.35<br />
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=== Nonpharmacological therapy in psychiatric disorders ===<br />
हर्षणाश्वासनोत्त्रासभयताडनतर्जनम्|<br />
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अभ्यङ्गोद्वर्तनालेपधूपान् पानं च सर्पिषः||२१||<br />
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युञ्ज्यात्तानि हि शुद्धस्य नयन्ति प्रकृतिं मनः| Asht. Hrud. Uttarsthanam 6.22<br />
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== Some pathological states that can make one look unhappy ==<br />
visha signs and symptoms in a aperson<br />
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प्रसन्नदोषं प्रकृतिस्थधातुमन्नाभिकाङ्क्षं [१] समसूत्रजिह्वम् |<br />
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प्रसन्नवर्णेन्द्रियचित्तचेष्टं वैद्योऽवगच्छेदविषं मनुष्यम् ||३२|| Su. Kalpa. 6.32<br />
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i.e. if a person is poisoned then pathologically his mind and senses will experience depression or sadness in general . <br />
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== Eshanas or desires and happiness ==<br />
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इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति| तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३|| Char. Samh. 11.3)<br />
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A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfill three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). <br />
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== Need of societal or global Happiness ==<br />
नैकः सुखी, न दुःखशीलाचारोपचारः (Char. Samh. su 8.26)<br />
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== Finding the right way to achieve the state of Happiness ==<br />
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अजातानामनुत्पत्तौ जातानां विनिवृत्तये|<br />
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रोगाणां यो विधिर्दृष्टः <sup>[१]</sup> सुखार्थी तं समाचरेत्||३४||<br />
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सुखार्थाः सर्वभूतानां मताः सर्वाः प्रवृत्तयः|<br />
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ज्ञानाज्ञानविशेषात्तु मार्गामार्गप्रवृत्तयः||३५|| (Char. Samh. Sutra 28.34-35)<br />
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== Responsibility of one's own happiness ==<br />
आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|<br />
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तस्माच्छ्रेयस्करं मार्गं प्रतिपद्येत नो त्रसेत्||२२|| (Char. Samh. Nida. 7.22)<br />
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== Happiness as a criterion for selecting a pupil ==<br />
प्रसन्नचित्तवाक्चेष्टं क्लेशसहं च भिषक् शिष्यमुपनयेत् | Su. SU 2.3<br />
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== Happiness and Dharma ==<br />
Degradation of qualities of human life step by step from Krutayuga to Kaliyuga has been described chronologically. In that the superior qualitties of human body and mind were said to be present in the krutayuga that sequentially reduced due to adharma and how can be found described in Charaka Samhita. In this topic, how adharma led to greed, materialistic desires, anger, hatred , fear and then to stress, anxiety, distress (ultimately leading to loss of happiness ) has been systematically explained. This has specifically been occurring since Tretayuga as per Acharya Charaka. <br />
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भ्रश्यति तु कृतयुगे केषाञ्चिदत्यादानात् साम्पन्निकानां सत्त्वानां शरीरगौरवमासीत्, शरीरगौरवाच्छ्रमः, श्रमादालस्यम्, आलस्यात् सञ्चयः, सञ्चयात् परिग्रहः, परिग्रहाल्लोभः प्रादुरासीत् कृते|<br />
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ततस्त्रेतायां लोभादभिद्रोहः, अभिद्रोहानृतवचनम्, अनृतवचनात् कामक्रोधमानद्वेषपारुष्याभिघातभयतापशोकचिन्तोद्वेगादयः प्रवृत्ताः|<br />
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ततस्त्रेतायां धर्मपादोऽन्तर्धानमगमत्| (char. Samh. Vimanasthanam Adhyaya 3.24)<br />
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== References ==<br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Happiness_in_Ayurveda_(%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%B8%E0%A5%81%E0%A4%96%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=135273Happiness in Ayurveda (आयुर्वेदे सुखानन्दश्च)2023-04-01T10:52:06Z<p>DrDevashree: /* Happiness as an atmaja bhava */</p>
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<div>{{ToBeEdited}}<br />
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Sukha and Ananda are 2 most commonly used terms in Ayurveda to indicate Happiness. There are many other terms like nanda, harsha etc. that also indicate the similar emotion as happiness. Happiness being an integral component of good health, all the discussion around happiness in Ayurveda is in the context of Health. In-fact, the definition of the 'Svastha' meaning an Healthy individual has also been given in such words that the word 'Prasanna' or happiness is used as an adjective of 3 integral components of life namely Atman, Indriyas and Manas. <br />
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== Happiness as the subject of Ayurveda ==<br />
The definition of Ayurveda itself includes the word sukha which is translated as Happiness. What is happy life and what is unhappy life OR following and doing what, makes one's life happy or unhappy has been preliminarily described in Ayurveda. The definition of Ayurveda is,<br />
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हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|<br />
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मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१|| (Char. Samh. 1.41)<ref>Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 41)</ref><br />
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विकारो धातुवैषम्यं, साम्यं प्रकृतिरुच्यते|<br />
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सुखसञ्ज्ञकमारोग्यं, विकारो दुःखमेव च||४|| (Char. Smah. 9.4)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 9 Sutra 4])</ref><br />
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<br />
== Happiness and being healthy ==<br />
समदोषः समाग्निश्च समधातुमलक्रियः |<br />
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प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते ||४१||(Sush. Samh. 15.41)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 15 Sutra 41])</ref><br />
<br />
<br />
Happiness is associated with 3 components of life beyond physical dimension viz. Atman, Indriyas and manas. <br />
<br />
<br />
<br />
Among those things that can keep one healthy, non-depression or lack of dejection or self-reliance is identified to be the best one!<br />
<br />
अनिर्वेदो वार्तलक्षणानां (Char. Samh. 25.40)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 25 Sutra 40])</ref><br />
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== The root of happiness ==<br />
Ayurveda acharyas appear to have searched deeper to understand the roots of or the causes of happiness. The word Harsha is used synonymously with the word Ananda. It means delightfulness/ecstacy or happiness. Acharya Charaka says that the best thing that generates harsha is tatvavabodha i.e. Discovery/understanding/realization is the best one for feeling exalted/ecstatic.<blockquote>तत्त्वावबोधोहर्षणानां | (Char. Samh. 30.15)<ref name=":0">Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read&h=nandanAnAm Sutrasthanam Adhyaya 30 Sutra 15])</ref></blockquote>Moreover, one more word 'Nanadan' used synonymously with the word ananda which means happiness is also described at the same place. The very cause of happiness is mentioned as 'Indriyajaya' (Control over organs). This means that a person's control over his sensory, motor organs along with his mind is the one thing that can cause happiness. Such happiness is long lasting, and also brings along the sense of satisfaction with it. <blockquote>इन्द्रियजयो नन्दनानां| (Char. Samh. 30.15)<ref name=":0" /></blockquote><blockquote>समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्| सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम्||८४|| ((Char. Samh. 30.84)</blockquote>All the sufferings - diseases of both body and mind - are caused by ignorance. All happiness /health is due to the clear knowledge. Just as the Sun cannot help a blind man to see things even with all its light, similarly Ayurveda, which generously guides us through the path of dharma, artha, kama, and moksha, cannot guide someone devoid of its understanding or is a skeptic.<br />
<br />
== Happiness as an atmaja bhava ==<br />
आत्मजानि नानायोनिषूत्पित्तिर्मनश्चेतनेन्द्रियाणि प्राणापानौ धारणमाकृतिस्वरवर्णविशेषाः कामक्रोधलोभभयहर्षधर्मशीलतास्मृतिबुद्धीच्छाद्वेषप्रयत्नाहङ्कारसुख़दुःख़ायुरात्मज्ञानानि च||१६|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 16)<br />
<br />
कामादयः सर्व एव विज्ञानधर्मा आत्मभवाः| तथा सुख़ादयोऽप्यात्मनः कर्मफलत्वात्||<br />
<br />
The effect of what is done during the previous life is known as ''daiva''. The effect of what is done during the present life is known as ''purushakara''. If the ''daiva'' is unrighteous sufferings are shared in the present life; if however, they are righteous then the individual enjoys a happy and healthy life.[31] On the contrary sinful or unrighteous ''purushartha'' is due to the sufferings of the present and future life. Indian mythology further explains and believes that righteous ''Purushartha'' also acts as an remedy for the unrighteous ''daiva''. This is likely the law of probability, for example, if there is an autosomal dominant trait running in the family and only one partner is affected, 50% of the offsprings are expected be affected. The remaining 50% may escape unaffected. Even if it had been considered a mythological concept, it is a guiding path toward the righteous path for a happy and healthy present and future life if any.<ref>Dhiman K, Kumar A, Dhiman KS. Shad Garbhakara Bhavas vis-a-vis congenital and genetic disorders. Ayu. 2010 Apr;31(2):175-84. doi: 10.4103/0974-8520.72384. PMID: 22131707; PMCID: PMC3215361.</ref><br />
<br />
== Happiness as a satmyaja bhava ==<br />
It can be enumerated that the ''Satmyaja'' (wholesome) procreative factor is responsible for conception, normal inheritance, and growth and development of the fetus leading to the birth of healthy, happy, active, and productive citizen of generations to come.<br />
<br />
सात्म्यजान्यायुरारोग्यमनालास्यलोलुपत्वमिन्द्रियप्रसादस्वरवर्णौजः सम्पत्प्रशस्तता प्रहर्षभूयस्त्वं मेधाबलं<br />
<br />
च||१७|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 16)<br />
<br />
== Happiness and trigunas ==<br />
राजसानि दुरुपचारताऽनार्यं शौर्य्यं मात्सर्यममितभाषित्वमहङ्कारो लोलुपत्वं दम्भो मानः क्रोधो हर्षः कामश्च||२०|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 22)<br />
<br />
== Happiness and emotions ==<br />
प्रसन्नमनसस्तथा |...<br />
<br />
While explaining the dynamics of Shukra dhatu Acharya Sushruta has used the word Prasanna manas i.e. happy mind. While clarifying the meaning, commentator Dalhana explains the association of this state of mind with the emotions. <br />
<br />
प्रसन्नमनसः क्रोधादिरहितचित्तस्य (Dalhana's commentary on Sushruta Samhita Sharirasthanam Adhyaya 4 Sutra 23<br />
<br />
सुप्रसन्नमीर्ष्याद्यनभिभूतम्| Dalhana commentary on Sush. Nida. 10.21<br />
<br />
Various meanings of Sukha in the context of Ayurveda<br />
<br />
सुखं स्वास्थ्योत्यादकम्| <br />
<br />
सुखमिति अदोषमित्यर्थः| (SUSU 46.435-438)https://niimh.nic.in/ebooks/esushruta/?mod=read&h=sukha <br />
<br />
प्रसन्नं प्रकृतिस्थम्|| (Dalhana on Su Ni 10.25) While describing the properties of prakrut stanya<br />
<br />
प्रसन्नवदनां ...- प्रसन्नं-निर्मलं, (Asht. Hrud. Sharira 1.20)<br />
<br />
== Happiness as a therapy ==<br />
=== For gaining weight and strength ===<br />
कैर्बृंहयेत् ? इत्याह - - - -<br />
<br />
<nowiki>-----------------------------------------------</nowiki>|<br />
<br />
मांसक्षीरसितासर्पिर्मधुरस्निग्धबस्तिभिः||९||<br />
<br />
स्वप्नशय्यासुखाभ्यङ्गस्नाननिर्वृतिहर्षणैः|<br />
<br />
<nowiki>-----------------------------------------------</nowiki>|१०| (Asht. Hrud. Sutra. 14.10)<br />
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निर्वृतिः-सन्तोषः| हर्षणं-आनन्दः| (ayurveda rasayaana commentary on AH)<br />
<br />
अचिन्तया हर्षणेन ध्रुवं सन्तर्पणेन च|<br />
<br />
स्वप्नप्रसङ्गाच्च कृशो वराह इव पुष्यति||३४|| (Asht. Hrud. Sutra. 14.34)<br />
<br />
अचिन्तया-चेतसः शोककार्याद्यनाकुलत्वेन, तथा हर्षणेन-चित्ततुष्ट्या,<br />
<br />
=== In Intra uterine growth retardation ===<br />
हर्षयेत्सततं चैनामेवं गर्भः प्रवर्द्धते||२०|| (Asht. Hrud. Shar. 2.20)<br />
<br />
हर्षयेत्-मुदितां कुर्यात्| (Arundatta commentary) <br />
<br />
=== In Diarrhea ===<br />
भीशोकाभ्यामपि चलः शीघ्ऱं कुप्यत्यतस्तयोः|<br />
<br />
कार्या क्रिया वातहरा हर्षणाश्वासनानि च||१२३|| Asht. Hrud. Chi 9.123<br />
<br />
=== In Infertility ===<br />
यत्किञ्चिन्मधुरं स्निग्धं बृंहणं बलवर्धनम्|<br />
<br />
मनसो हर्षणं यच्च तत्सर्व वृष्यमुच्यते||३५|| Asht. Hrud. Uttarasthanam 40.35<br />
<br />
=== Nonpharmacological therapy in psychiatric disorders ===<br />
हर्षणाश्वासनोत्त्रासभयताडनतर्जनम्|<br />
<br />
अभ्यङ्गोद्वर्तनालेपधूपान् पानं च सर्पिषः||२१||<br />
<br />
युञ्ज्यात्तानि हि शुद्धस्य नयन्ति प्रकृतिं मनः| Asht. Hrud. Uttarsthanam 6.22<br />
<br />
== Some pathological states that can make one look unhappy ==<br />
visha signs and symptoms in a aperson<br />
<br />
प्रसन्नदोषं प्रकृतिस्थधातुमन्नाभिकाङ्क्षं [१] समसूत्रजिह्वम् |<br />
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प्रसन्नवर्णेन्द्रियचित्तचेष्टं वैद्योऽवगच्छेदविषं मनुष्यम् ||३२|| Su. Kalpa. 6.32<br />
<br />
i.e. if a person is poisoned then pathologically his mind and senses will experience depression or sadness in general . <br />
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== Happiness and male infertility ==<br />
सुप्रसन्नं मनस्तत्र हर्षणे हेतुरुच्यते | Sush. Nida. 10.21<br />
<br />
If the person is unhappy, angry and depressed, the natural pathways that help to bring about the degree of erection required to release the male seeds containing semen can not occur and as a result impotency and infertility might be experienced. <br />
<br />
सुप्रसन्नमीर्ष्याद्यनभिभूतम्| Dalhana commentary on Sush. Nida. 10.21<br />
<br />
== Eshanas or desires and happiness ==<br />
<br />
इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति| तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३|| Char. Samh. 11.3)<br />
<br />
A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfill three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). <br />
<br />
== Environmental factors for Happiness ==<br />
नैकः सुखी, न दुःखशीलाचारोपचारः (Char. Samh. su 8.26)<br />
<br />
== Finding the right way to achieve the state of Happiness ==<br />
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अजातानामनुत्पत्तौ जातानां विनिवृत्तये|<br />
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रोगाणां यो विधिर्दृष्टः <sup>[१]</sup> सुखार्थी तं समाचरेत्||३४||<br />
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सुखार्थाः सर्वभूतानां मताः सर्वाः प्रवृत्तयः|<br />
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ज्ञानाज्ञानविशेषात्तु मार्गामार्गप्रवृत्तयः||३५|| (Char. Samh. Sutra 28.34-35)<br />
<br />
== Responsibility of one's own happiness ==<br />
आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|<br />
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तस्माच्छ्रेयस्करं मार्गं प्रतिपद्येत नो त्रसेत्||२२|| (Char. Samh. Nida. 7.22)<br />
<br />
== Happiness as a criterion for selecting a pupil ==<br />
प्रसन्नचित्तवाक्चेष्टं क्लेशसहं च भिषक् शिष्यमुपनयेत् | Su. SU 2.3<br />
<br />
== References ==<br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Happiness_in_Ayurveda_(%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%B8%E0%A5%81%E0%A4%96%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=135272Happiness in Ayurveda (आयुर्वेदे सुखानन्दश्च)2023-04-01T10:47:32Z<p>DrDevashree: </p>
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<div>{{ToBeEdited}}<br />
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Sukha and Ananda are 2 most commonly used terms in Ayurveda to indicate Happiness. There are many other terms like nanda, harsha etc. that also indicate the similar emotion as happiness. Happiness being an integral component of good health, all the discussion around happiness in Ayurveda is in the context of Health. In-fact, the definition of the 'Svastha' meaning an Healthy individual has also been given in such words that the word 'Prasanna' or happiness is used as an adjective of 3 integral components of life namely Atman, Indriyas and Manas. <br />
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== Happiness as the subject of Ayurveda ==<br />
The definition of Ayurveda itself includes the word sukha which is translated as Happiness. What is happy life and what is unhappy life OR following and doing what, makes one's life happy or unhappy has been preliminarily described in Ayurveda. The definition of Ayurveda is,<br />
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हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|<br />
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मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१|| (Char. Samh. 1.41)<ref>Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 41)</ref><br />
<br />
<br />
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विकारो धातुवैषम्यं, साम्यं प्रकृतिरुच्यते|<br />
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सुखसञ्ज्ञकमारोग्यं, विकारो दुःखमेव च||४|| (Char. Smah. 9.4)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 9 Sutra 4])</ref><br />
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<br />
== Happiness and being healthy ==<br />
समदोषः समाग्निश्च समधातुमलक्रियः |<br />
<br />
प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते ||४१||(Sush. Samh. 15.41)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 15 Sutra 41])</ref><br />
<br />
<br />
Happiness is associated with 3 components of life beyond physical dimension viz. Atman, Indriyas and manas. <br />
<br />
<br />
<br />
Among those things that can keep one healthy, non-depression or lack of dejection or self-reliance is identified to be the best one!<br />
<br />
अनिर्वेदो वार्तलक्षणानां (Char. Samh. 25.40)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 25 Sutra 40])</ref><br />
<br />
== The root of happiness ==<br />
Ayurveda acharyas appear to have searched deeper to understand the roots of or the causes of happiness. The word Harsha is used synonymously with the word Ananda. It means delightfulness/ecstacy or happiness. Acharya Charaka says that the best thing that generates harsha is tatvavabodha i.e. Discovery/understanding/realization is the best one for feeling exalted/ecstatic.<blockquote>तत्त्वावबोधोहर्षणानां | (Char. Samh. 30.15)<ref name=":0">Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read&h=nandanAnAm Sutrasthanam Adhyaya 30 Sutra 15])</ref></blockquote>Moreover, one more word 'Nanadan' used synonymously with the word ananda which means happiness is also described at the same place. The very cause of happiness is mentioned as 'Indriyajaya' (Control over organs). This means that a person's control over his sensory, motor organs along with his mind is the one thing that can cause happiness. Such happiness is long lasting, and also brings along the sense of satisfaction with it. <blockquote>इन्द्रियजयो नन्दनानां| (Char. Samh. 30.15)<ref name=":0" /></blockquote><blockquote>समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्| सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम्||८४|| ((Char. Samh. 30.84)</blockquote>All the sufferings - diseases of both body and mind - are caused by ignorance. All happiness /health is due to the clear knowledge. Just as the Sun cannot help a blind man to see things even with all its light, similarly Ayurveda, which generously guides us through the path of dharma, artha, kama, and moksha, cannot guide someone devoid of its understanding or is a skeptic.<br />
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== Happiness as an atmaja bhava ==<br />
आत्मजानि नानायोनिषूत्पित्तिर्मनश्चेतनेन्द्रियाणि प्राणापानौ धारणमाकृतिस्वरवर्णविशेषाः कामक्रोधलोभभयहर्षधर्मशीलतास्मृतिबुद्धीच्छाद्वेषप्रयत्नाहङ्कारसुख़दुःख़ायुरात्मज्ञानानि च||१६|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 16)<br />
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कामादयः सर्व एव विज्ञानधर्मा आत्मभवाः| तथा सुख़ादयोऽप्यात्मनः कर्मफलत्वात्||<br />
<br />
== Happiness as a satmyaja bhava ==<br />
It can be enumerated that the ''Satmyaja'' (wholesome) procreative factor is responsible for conception, normal inheritance, and growth and development of the fetus leading to the birth of healthy, happy, active, and productive citizen of generations to come.<br />
<br />
सात्म्यजान्यायुरारोग्यमनालास्यलोलुपत्वमिन्द्रियप्रसादस्वरवर्णौजः सम्पत्प्रशस्तता प्रहर्षभूयस्त्वं मेधाबलं<br />
<br />
च||१७|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 16)<br />
<br />
== Happiness and trigunas ==<br />
राजसानि दुरुपचारताऽनार्यं शौर्य्यं मात्सर्यममितभाषित्वमहङ्कारो लोलुपत्वं दम्भो मानः क्रोधो हर्षः कामश्च||२०|| (Asht. Hrud. Sharirasthanama Adhyaya 5 Sutra 22)<br />
<br />
== Happiness and emotions ==<br />
प्रसन्नमनसस्तथा |...<br />
<br />
While explaining the dynamics of Shukra dhatu Acharya Sushruta has used the word Prasanna manas i.e. happy mind. While clarifying the meaning, commentator Dalhana explains the association of this state of mind with the emotions. <br />
<br />
प्रसन्नमनसः क्रोधादिरहितचित्तस्य (Dalhana's commentary on Sushruta Samhita Sharirasthanam Adhyaya 4 Sutra 23<br />
<br />
सुप्रसन्नमीर्ष्याद्यनभिभूतम्| Dalhana commentary on Sush. Nida. 10.21<br />
<br />
Various meanings of Sukha in the context of Ayurveda<br />
<br />
सुखं स्वास्थ्योत्यादकम्| <br />
<br />
सुखमिति अदोषमित्यर्थः| (SUSU 46.435-438)https://niimh.nic.in/ebooks/esushruta/?mod=read&h=sukha <br />
<br />
प्रसन्नं प्रकृतिस्थम्|| (Dalhana on Su Ni 10.25) While describing the properties of prakrut stanya<br />
<br />
प्रसन्नवदनां ...- प्रसन्नं-निर्मलं, (Asht. Hrud. Sharira 1.20)<br />
<br />
== Happiness as a therapy ==<br />
=== For gaining weight and strength ===<br />
कैर्बृंहयेत् ? इत्याह - - - -<br />
<br />
<nowiki>-----------------------------------------------</nowiki>|<br />
<br />
मांसक्षीरसितासर्पिर्मधुरस्निग्धबस्तिभिः||९||<br />
<br />
स्वप्नशय्यासुखाभ्यङ्गस्नाननिर्वृतिहर्षणैः|<br />
<br />
<nowiki>-----------------------------------------------</nowiki>|१०| (Asht. Hrud. Sutra. 14.10)<br />
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निर्वृतिः-सन्तोषः| हर्षणं-आनन्दः| (ayurveda rasayaana commentary on AH)<br />
<br />
अचिन्तया हर्षणेन ध्रुवं सन्तर्पणेन च|<br />
<br />
स्वप्नप्रसङ्गाच्च कृशो वराह इव पुष्यति||३४|| (Asht. Hrud. Sutra. 14.34)<br />
<br />
अचिन्तया-चेतसः शोककार्याद्यनाकुलत्वेन, तथा हर्षणेन-चित्ततुष्ट्या,<br />
<br />
=== For Intra uterine growth retardation ===<br />
हर्षयेत्सततं चैनामेवं गर्भः प्रवर्द्धते||२०|| (Asht. Hrud. Shar. 2.20)<br />
<br />
हर्षयेत्-मुदितां कुर्यात्| (Arundatta commentary) <br />
<br />
=== In Diarrhea ===<br />
भीशोकाभ्यामपि चलः शीघ्ऱं कुप्यत्यतस्तयोः|<br />
<br />
कार्या क्रिया वातहरा हर्षणाश्वासनानि च||१२३|| Asht. Hrud. Chi 9.123<br />
<br />
=== In Infertility ===<br />
यत्किञ्चिन्मधुरं स्निग्धं बृंहणं बलवर्धनम्|<br />
<br />
मनसो हर्षणं यच्च तत्सर्व वृष्यमुच्यते||३५|| Asht. Hrud. Uttarasthanam 40.35<br />
<br />
== Nonpharmacological therapy in psychiatric disorders ==<br />
हर्षणाश्वासनोत्त्रासभयताडनतर्जनम्|<br />
<br />
अभ्यङ्गोद्वर्तनालेपधूपान् पानं च सर्पिषः||२१||<br />
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युञ्ज्यात्तानि हि शुद्धस्य नयन्ति प्रकृतिं मनः| Asht. Hrud. Uttarsthanam 6.22<br />
<br />
== Some pathological states that can make one look unhappy ==<br />
visha signs and symptoms in a aperson<br />
<br />
प्रसन्नदोषं प्रकृतिस्थधातुमन्नाभिकाङ्क्षं [१] समसूत्रजिह्वम् |<br />
<br />
प्रसन्नवर्णेन्द्रियचित्तचेष्टं वैद्योऽवगच्छेदविषं मनुष्यम् ||३२|| Su. Kalpa. 6.32<br />
<br />
i.e. if a person is poisoned then pathologically his mind and senses will experience depression or sadness in general . <br />
<br />
== Happiness and male infertility ==<br />
सुप्रसन्नं मनस्तत्र हर्षणे हेतुरुच्यते | Sush. Nida. 10.21<br />
<br />
If the person is unhappy, angry and depressed, the natural pathways that help to bring about the degree of erection required to release the male seeds containing semen can not occur and as a result impotency and infertility might be experienced. <br />
<br />
सुप्रसन्नमीर्ष्याद्यनभिभूतम्| Dalhana commentary on Sush. Nida. 10.21<br />
<br />
== Eshanas or desires and happiness ==<br />
<br />
इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति| तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३|| Char. Samh. 11.3)<br />
<br />
A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfill three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). <br />
<br />
== Environmental factors for Happiness ==<br />
नैकः सुखी, न दुःखशीलाचारोपचारः (Char. Samh. su 8.26)<br />
<br />
== Finding the right way to achieve the state of Happiness ==<br />
<br />
अजातानामनुत्पत्तौ जातानां विनिवृत्तये|<br />
<br />
रोगाणां यो विधिर्दृष्टः <sup>[१]</sup> सुखार्थी तं समाचरेत्||३४||<br />
<br />
सुखार्थाः सर्वभूतानां मताः सर्वाः प्रवृत्तयः|<br />
<br />
ज्ञानाज्ञानविशेषात्तु मार्गामार्गप्रवृत्तयः||३५|| (Char. Samh. Sutra 28.34-35)<br />
<br />
== Responsibility of one's own happiness ==<br />
आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|<br />
<br />
तस्माच्छ्रेयस्करं मार्गं प्रतिपद्येत नो त्रसेत्||२२|| (Char. Samh. Nida. 7.22)<br />
<br />
== Happiness as a criterion for selecting a pupil ==<br />
प्रसन्नचित्तवाक्चेष्टं क्लेशसहं च भिषक् शिष्यमुपनयेत् | Su. SU 2.3<br />
<br />
== References ==<br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Happiness_in_Ayurveda_(%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%B8%E0%A5%81%E0%A4%96%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=135271Happiness in Ayurveda (आयुर्वेदे सुखानन्दश्च)2023-04-01T08:06:53Z<p>DrDevashree: Editing and adding content</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Sukha and Ananda are 2 most commonly used terms in Ayurveda to indicate Happiness. There are many other terms like nanda, harsha etc. that also indicate the similar emotion as happiness. Happiness being an integral component of good health, all the discussion around happiness in Ayurveda is in the context of Health. In-fact, the definition of the 'Svastha' meaning an Healthy individual has also been given in such words that the word 'Prasanna' or happiness is used as an adjective of 3 integral components of life namely Atman, Indriyas and Manas. <br />
<br />
== Happiness as the subject of Ayurveda ==<br />
The definition of Ayurveda itself includes the word sukha which is translated as Happiness. What is happy life and what is unhappy life OR following and doing what, makes one's life happy or unhappy has been preliminarily described in Ayurveda. The definition of Ayurveda is,<br />
<br />
हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|<br />
<br />
मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१|| (Char. Samh. 1.41)<ref>Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 41)</ref><br />
<br />
<br />
<br />
विकारो धातुवैषम्यं, साम्यं प्रकृतिरुच्यते|<br />
<br />
सुखसञ्ज्ञकमारोग्यं, विकारो दुःखमेव च||४|| (Char. Smah. 9.4)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 9 Sutra 4])</ref><br />
<br />
<br />
== Happiness and being healthy ==<br />
समदोषः समाग्निश्च समधातुमलक्रियः |<br />
<br />
प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते ||४१||(Sush. Samh. 15.41)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 15 Sutra 41])</ref><br />
<br />
<br />
Happiness is associated with 3 components of life beyond physical dimension viz. Atman, Indriyas and manas. <br />
<br />
<br />
<br />
Among those things that can keep one healthy, non-depression or lack of dejection or self-reliance is identified to be the best one!<br />
<br />
अनिर्वेदो वार्तलक्षणानां (Char. Samh. 25.40)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 25 Sutra 40])</ref><br />
<br />
== The root of happiness ==<br />
Ayurveda acharyas appear to have searched deeper to understand the roots of or the causes of happiness. The word Harsha is used synonymously with the word Ananda. It means delightfulness/ecstacy or happiness. Acharya Charaka says that the best thing that generates harsha is tatvavabodha i.e. Discovery/understanding/realization is the best one for feeling exalted/ecstatic.<blockquote>तत्त्वावबोधोहर्षणानां | (Char. Samh. 30.15)<ref name=":0">Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read&h=nandanAnAm Sutrasthanam Adhyaya 30 Sutra 15])</ref></blockquote>Moreover, one more word 'Nanadan' used synonymously with the word ananda which means happiness is also described at the same place. The very cause of happiness is mentioned as 'Indriyajaya' (Control over organs). This means that a person's control over his sensory, motor organs along with his mind is the one thing that can cause happiness. Such happiness is long lasting, and also brings along the sense of satisfaction with it. <blockquote>इन्द्रियजयो नन्दनानां| (Char. Samh. 30.15)<ref name=":0" /></blockquote><blockquote>समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्| सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम्||८४|| ((Char. Samh. 30.84)</blockquote>All the sufferings - diseases of both body and mind - are caused by ignorance. All happiness /health is due to the clear knowledge. Just as the Sun cannot help a blind man to see things even with all its light, similarly Ayurveda, which generously guides us through the path of dharma, artha, kama, and moksha, cannot guide someone devoid of its understanding or is a skeptic.<br />
<br />
== Happiness and emotions ==<br />
प्रसन्नमनसस्तथा |...<br />
<br />
While explaining the dynamics of Shukra dhatu Acharya Sushruta has used the word Prasanna manas i.e. happy mind. While clarifying the meaning, commentator Dalhana explains the association of this state of mind with the emotions. <br />
<br />
प्रसन्नमनसः क्रोधादिरहितचित्तस्य (Dalhana's commentary on Sushruta Samhita Sharirasthanam Adhyaya 4 Sutra 23<br />
<br />
सुप्रसन्नमीर्ष्याद्यनभिभूतम्| Dalhana commentary on Sush. Nida. 10.21<br />
<br />
Various meanings of Sukha in the context of Ayurveda<br />
<br />
सुखं स्वास्थ्योत्यादकम्| <br />
<br />
सुखमिति अदोषमित्यर्थः| (SUSU 46.435-438)https://niimh.nic.in/ebooks/esushruta/?mod=read&h=sukha <br />
<br />
प्रसन्नं प्रकृतिस्थम्|| (Dalhana on Su Ni 10.25) While describing the properties of prakrut stanya<br />
<br />
प्रसन्नवदनां ...- प्रसन्नं-निर्मलं, (Asht. Hrud. Sharira 1.20)<br />
<br />
== Happiness effect on body growth ==<br />
कैर्बृंहयेत् ? इत्याह - - - -<br />
<br />
<nowiki>-----------------------------------------------</nowiki>|<br />
<br />
मांसक्षीरसितासर्पिर्मधुरस्निग्धबस्तिभिः||९||<br />
<br />
स्वप्नशय्यासुखाभ्यङ्गस्नाननिर्वृतिहर्षणैः|<br />
<br />
<nowiki>-----------------------------------------------</nowiki>|१०| (Asht. Hrud. Sutra. 14.10)<br />
<br />
निर्वृतिः-सन्तोषः| हर्षणं-आनन्दः| (ayurveda rasayaana commentary on AH)<br />
<br />
अचिन्तया हर्षणेन ध्रुवं सन्तर्पणेन च|<br />
<br />
स्वप्नप्रसङ्गाच्च कृशो वराह इव पुष्यति||३४|| (Asht. Hrud. Sutra. 14.34)<br />
<br />
अचिन्तया-चेतसः शोककार्याद्यनाकुलत्वेन, तथा हर्षणेन-चित्ततुष्ट्या,<br />
<br />
== Some pathological states that can make one look unhappy ==<br />
visha signs and symptoms in a aperson<br />
<br />
प्रसन्नदोषं प्रकृतिस्थधातुमन्नाभिकाङ्क्षं [१] समसूत्रजिह्वम् |<br />
<br />
प्रसन्नवर्णेन्द्रियचित्तचेष्टं वैद्योऽवगच्छेदविषं मनुष्यम् ||३२|| Su. Kalpa. 6.32<br />
<br />
i.e. if a person is poisoned then pathologically his mind and senses will experience depression or sadness in general . <br />
<br />
== Eshanas or desires and happiness ==<br />
<br />
इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति| तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३|| Char. Samh. 11.3)<br />
<br />
A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfill three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). <br />
<br />
== Associations of Happiness ==<br />
नैकः सुखी, न दुःखशीलाचारोपचारः (Char. Samh. su 8.26)<br />
<br />
== Happiness and male infertility ==<br />
सुप्रसन्नं मनस्तत्र हर्षणे हेतुरुच्यते | Sush. Nida. 10.21<br />
<br />
If the person is unhappy, angry and depressed, the natural pathways that help to bring about the degree of erection required to release the male seeds containing semen can not occur and as a result impotency and infertility might be experienced. <br />
<br />
सुप्रसन्नमीर्ष्याद्यनभिभूतम्| Dalhana commentary on Sush. Nida. 10.21<br />
<br />
== Finding the right way to achieve the state of Happiness ==<br />
<br />
अजातानामनुत्पत्तौ जातानां विनिवृत्तये|<br />
<br />
रोगाणां यो विधिर्दृष्टः <sup>[१]</sup> सुखार्थी तं समाचरेत्||३४||<br />
<br />
सुखार्थाः सर्वभूतानां मताः सर्वाः प्रवृत्तयः|<br />
<br />
ज्ञानाज्ञानविशेषात्तु मार्गामार्गप्रवृत्तयः||३५|| (Char. Samh. Sutra 28.34-35)<br />
<br />
== Responsibility of one's own happiness ==<br />
आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|<br />
<br />
तस्माच्छ्रेयस्करं मार्गं प्रतिपद्येत नो त्रसेत्||२२|| (Char. Samh. Nida. 7.22)<br />
<br />
<br />
<br />
Happiness as a criterion for selecting a pupil<br />
<br />
प्रसन्नचित्तवाक्चेष्टं क्लेशसहं च भिषक् शिष्यमुपनयेत् | Su. SU 2.3<br />
<br />
== References ==<br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Happiness_in_Ayurveda_(%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%B8%E0%A5%81%E0%A4%96%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=135270Happiness in Ayurveda (आयुर्वेदे सुखानन्दश्च)2023-03-31T14:47:36Z<p>DrDevashree: Adding and editing content</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Sukha and Ananda are 2 most commonly used terms in Ayurveda to indicate Happiness. There are many other terms like nanda, harsha etc. that also indicate the similar emotion as happiness. Happiness being an integral component of good health, all the discussion around happiness in Ayurveda is in the context of Health. In-fact, the definition of the 'Svastha' meaning an Healthy individual has also been given in such words that the word 'Prasanna' or happiness is used as an adjective of 3 integral components of life namely Atman, Indriyas and Manas. <br />
<br />
== Happiness as the subject of Ayurveda ==<br />
The definition of Ayurveda itself includes the word sukha which is translated as Happiness. What is happy life and what is unhappy life OR following and doing what, makes one's life happy or unhappy has been preliminarily described in Ayurveda. The definition of Ayurveda is,<br />
<br />
हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|<br />
<br />
मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१|| (Char. Samh. 1.41)<ref>Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 41)</ref><br />
<br />
<br />
<br />
विकारो धातुवैषम्यं, साम्यं प्रकृतिरुच्यते|<br />
<br />
सुखसञ्ज्ञकमारोग्यं, विकारो दुःखमेव च||४|| (Char. Smah. 9.4)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 9 Sutra 4])</ref><br />
<br />
<br />
== Happiness and being healthy ==<br />
समदोषः समाग्निश्च समधातुमलक्रियः |<br />
<br />
प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते ||४१||(Sush. Samh. 15.41)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 15 Sutra 41])</ref><br />
<br />
<br />
Happiness is associated with 3 components of life beyond physical dimension viz. Atman, Indriyas and manas. <br />
<br />
<br />
<br />
Among those things that can keep one healthy, non-depression or lack of dejection or self-reliance is identified to be the best one!<br />
<br />
अनिर्वेदो वार्तलक्षणानां (Char. Samh. 25.40)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 25 Sutra 40])</ref><br />
<br />
== The root of happiness ==<br />
Ayurveda acharyas appear to have searched deeper to understand the roots of or the causes of happiness. The word Harsha is used synonymously with the word Ananda. It means delightfulness/ecstacy or happiness. Acharya Charaka says that the best thing that generates harsha is tatvavabodha i.e. Discovery/understanding/realization is the best one for feeling exalted/ecstatic.<blockquote>तत्त्वावबोधोहर्षणानां | (Char. Samh. 30.15)<ref name=":0">Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read&h=nandanAnAm Sutrasthanam Adhyaya 30 Sutra 15])</ref></blockquote>Moreover, one more word 'Nanadan' used synonymously with the word ananda which means happiness is also described at the same place. The very cause of happiness is mentioned as 'Indriyajaya' (Control over organs). This means that a person's control over his sensory, motor organs along with his mind is the one thing that can cause happiness. Such happiness is long lasting, and also brings along the sense of satisfaction with it. <blockquote>इन्द्रियजयो नन्दनानां| (Char. Samh. 30.15)<ref name=":0" /></blockquote><blockquote>समग्रं दुःखमायत्तमविज्ञाने द्वयाश्रयम्| सुखं समग्रं विज्ञाने विमले च प्रतिष्ठितम्||८४|| ((Char. Samh. 30.84)</blockquote>All the sufferings - diseases of both body and mind - are caused by ignorance. All happiness /health is due to the clear knowledge. Just as the Sun cannot help a blind man to see things even with all its light, similarly Ayurveda, which generously guides us through the path of dharma, artha, kama, and moksha, cannot guide someone devoid of its understanding or is a skeptic.<br />
<br />
== Eshanas or desires and happiness ==<br />
<br />
इह खलु पुरुषेणानुपहतसत्त्वबुद्धिपौरुषपराक्रमेण हितमिह चामुष्मिंश्च लोके समनुपश्यता तिस्र एषणाः पर्येष्टव्या भवन्ति| तद्यथा- प्राणैषणा, धनैषणा, परलोकैषणेति||३|| Char. Samh. 11.3)<br />
<br />
A person having sound mind, intellect, physical strength, energy and psychological strength, one who is desirous of attaining benefits in this world and the other world (after death), should try to fulfill three desires. These desires are- desire for (long and healthy) life, desire for wealth (livelihood), and desire for a blissful life in the other world (after death). <br />
<br />
== Associations of Happiness ==<br />
नैकः सुखी, न दुःखशीलाचारोपचारः (Char. Samh. su 8.26)<br />
<br />
== Finding the right way to achieve the state of Happiness ==<br />
<br />
अजातानामनुत्पत्तौ जातानां विनिवृत्तये|<br />
<br />
रोगाणां यो विधिर्दृष्टः <sup>[१]</sup> सुखार्थी तं समाचरेत्||३४||<br />
<br />
सुखार्थाः सर्वभूतानां मताः सर्वाः प्रवृत्तयः|<br />
<br />
ज्ञानाज्ञानविशेषात्तु मार्गामार्गप्रवृत्तयः||३५|| (Char. Samh. Sutra 28.34-35)<br />
<br />
== Responsibility of one's own happiness ==<br />
आत्मानमेव मन्येत कर्तारं सुखदुःखयोः|<br />
<br />
तस्माच्छ्रेयस्करं मार्गं प्रतिपद्येत नो त्रसेत्||२२|| (Char. Samh. Nida. 7.22)<br />
<br />
<br />
== References ==<br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Happiness_in_Ayurveda_(%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%B8%E0%A5%81%E0%A4%96%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%B6%E0%A5%8D%E0%A4%9A)&diff=135269Happiness in Ayurveda (आयुर्वेदे सुखानन्दश्च)2023-03-30T11:46:35Z<p>DrDevashree: Created new page added content (To be edited)</p>
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Sukha and Ananda are 2 most commonly used terms in Ayurveda to indicate Happiness. There are many other terms like nanda, harsha etc. that also indicate the similar emotion as happiness. Happiness being an integral component of good health, all the discussion around happiness in Ayurveda is in the context of Health. In-fact, the definition of the 'Svastha' meaning an Healthy individual has also been given in such words that the word 'Prasanna' or happiness is used as an adjective of 3 integral components of life namely Atman, Indriyas and Manas. <br />
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== Happiness as the subject of Ayurveda ==<br />
The definition of Ayurveda itself includes the word sukha which is translated as Happiness. What is happy life and what is unhappy life OR following and doing what, makes one's life happy or unhappy has been preliminarily described in Ayurveda. The definition of Ayurveda is,<br />
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हिताहितं सुखं दुःखमायुस्तस्य हिताहितम्|<br />
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मानं च तच्च यत्रोक्तमायुर्वेदः स उच्यते||४१|| (Char. Samh. 1.41)<ref>Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 41)</ref><br />
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विकारो धातुवैषम्यं, साम्यं प्रकृतिरुच्यते|<br />
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सुखसञ्ज्ञकमारोग्यं, विकारो दुःखमेव च||४|| (Char. Smah. 9.4)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 9 Sutra 4])</ref><br />
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== Happiness and being healthy ==<br />
समदोषः समाग्निश्च समधातुमलक्रियः |<br />
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प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते ||४१||(Sush. Samh. 15.41)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 15 Sutra 41])</ref><br />
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Happiness is associated with 3 components of life beyond physical dimension viz. Atman, Indriyas and manas. <br />
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Among those thing that can keep one healthy, non-depression or lack of dejection or self-reliance is identified to be the best one!<br />
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अनिर्वेदो वार्तलक्षणानां (Char. Samh. 25.40)<ref>Charaka Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Sutrasthanam Adhyaya 25 Sutra 40])</ref><br />
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== Eshanas or desires and happiness ==<br />
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== References ==<br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Mutra_(%E0%A4%AE%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D)&diff=135247Mutra (मूत्रम्)2023-03-27T10:34:31Z<p>DrDevashree: Editing content, adding references and hyperlinks</p>
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Mutra or Mootra (मूत्रम्) literally means Urine. Mutra is one of the [[malas (मलाः)]] described in Ayurveda. Malas are the wastes or waste biproducts of the digestion and metabolism. At gross level, malas are known to be 3 viz. Purisha (पुरीषः)/ shakruta (शकृतः), Mutra (मुत्रम्) and sweda (स्वेदः). These are generated as wastes during the digestion and processing of the food that we eat. Mutra among these, is the liquid form of waste equated with Urine. <br />
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== Etymology ==<br />
<br />
== Organ entities involved in Mutra formation ==<br />
According to Ayurvedic treatises, the organs involved in the physiology of urine formation are “Mutravaha strotas” which are the channels carrying Mutra. The moola or the root organ is “[[Basti ( बस्तिः)|Basti (बस्तिः)]]” which is the urinary bladder. “Vankshanas” (वंक्षणः। inguinal region) and “Medhra” (मेढ्रम्) which here is the penile region of the urethra.<ref name=":0">Charaka Samhita (Vimanasthanam Adhyaya 5 Sutra 7-8)</ref><br />
<br />
Kidneys are considered as “Vrikka” (वृक्कौ) is the moola or the root organ of “Medavaha [[Strotas (स्रोतसम्)|strotas]]” (मेदोवह स्त्रोतसम्) hence are not a part of the Ayurvedic physiology of urine formation.<br />
<br />
== Mutravaha Strotas ==<br />
[[Strotas (स्रोतसम्)|Strotasas]] are precisely channels that are involved in the transportation and transformation of the dhatu and waste substances.<ref name=":0" /><br />
<br />
Mutravaha strotas are the channels that transport urine from [[Basti ( बस्तिः)|Basti]] (बस्तिः। urinary bladder) through Medhra (मेढ्रम्) for excretion. Formation of final form of urine from collected liquid waste called as kleda (क्लेदः) in Ayurveda, happens in the mutravaha strotas. When there are disturbances in the these channels of the transportation of urine, signs and symptoms related to vitiation of mutra are observed. These are called as Mutravaha strotasa dushti lakshanas meaning features of vitiation. <br />
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=== Causes of vitiation of Mutravaha strotasa ===<br />
There are certain causes that are responsible for the vitiation of Mutravaha Strotas,<ref>Charaka Samhita (Vimanasthanam Adhyaya 5 Sutra 20)</ref> <br />
<br />
# Drinking water and eating food instead of attending to the urge of urination or holding the urge to pass the urine<br />
# Coitus while neglecting the urge of micturition<br />
# Suppression of the urge of urination specifically by people that are already suffering from emaciation and are wounded.<br />
<br />
=== Symptoms of vitiation of Mutravaha strotas ===<br />
When mutravaha strotas is vitiated, it shows following symptoms,<ref name=":0" /><br />
# Excessive urination quantitively <br />
# Very less expulsion of urine<br />
# Frequent urination<br />
# Diminished urination (in frequency)<br />
# Thick urine consistency<br />
# Painful urination<br />
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== Function ==<br />
Inspite of being a mala or waste metabolite in body, it performs certain functions. Therefore disturbances in its levels impact the overall functioning of the body. The functions of Mutra are mentioned as below,<ref>Ashthanga Hrudayam (Sutrasthanam Adhyaya 11 Sutra 5)</ref> <ref>Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 5) & Dalhana's commentary on it</ref> <br />
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# Collection, Separation and excretion of unwanted excess watery wastes (known as Kleda) generated from tissue level metabolism in the body<br />
# Filling of the urinary bladder with urine<br />
# Maintenance of volume in the bladder<br />
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== Mutra Pareeksha ==<br />
Mutra Pareeksha according to ayurvedic treatises is the diagnostic as well as the prognostic tool of examination. Acharya Yogratnakar has explained “Asthasthana Pareeksha” () one of which is the Mutra pareeksha or the urine examination.<br />
<br />
(yogratnakar Mutra pareeksha)<br />
<br />
A CRITICAL REVIEW OF MUTRA PARIKSHA (URINE EXAMINATION) IN THE CONTEXT OF AYURVEDA & MODERN CONTEXT<br />
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=== Taila-Bindu Pareeksha ===<br />
This is a unique method of examination according to Acharya Yogratnakar that includes the usage of Til taila (sesame oil) as the tool for examination.<br />
<br />
# Collection of Mutra<br />
<br />
Urine is collected for Mutra Pareeksha before four ghatika in the last Yama of the night. Midflow urine is collected in the glass dish, bronze dish, or earthen dish. Then a single drop of tila taila is dropped in the dish filled with urine and the drop is observed.<br />
<br />
# Interpretations<br />
<br />
{| class="wikitable"<br />
|Shape of oil drop<br />
|Dosha dominant<br />
|-<br />
|Sarpa (snake-like)<br />
|Vata<br />
|-<br />
|Chhatra (umbrella-like)<br />
|Pitta<br />
|-<br />
|Mukta (pearl-like)<br />
|Kapha<br />
|}<br />
{| class="wikitable"<br />
|Movement<br />
|Sadhyasdhyata (prognosis)<br />
|-<br />
|Spreads immediately<br />
|Sadhya (curable)<br />
|-<br />
|Sinks to the bottom<br />
|Asadhya (incurable)<br />
|-<br />
|Does not spread<br />
|Kashtasadhya (difficult to cure)<br />
|}<br />
According to the direction of movement,<br />
{| class="wikitable"<br />
|Spread of oil drop<br />
|Prognosis<br />
|-<br />
|east/west/north/south<br />
|Curable<br />
|-<br />
|Eshanya (North east)<br />
|Death within one month<br />
|-<br />
|Agneya(south east)/nairutya (south west)<br />
|Immediate death<br />
|-<br />
|Vayavya (north west)<br />
|Bad prognosis<br />
|}<br />
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== Clinical features of disturbed levels of Mutra ==<br />
<br />
=== Mutrakshaya Lakshana ===<br />
(Char.sutr.17.71) (Sush.Sutr.15.11) (Asht.Hrud.Sutr.11.22)<br />
<br />
# मूत्रकृच्छ्रं - Painful expulsion of urine.<br />
# मूत्रवैवर्ण्य - discolouration of the urine<br />
# पिपासा - excessive thirst<br />
# मुखं च परिशुष्यति| - dryness of mouth<br />
# Hematuria<br />
# Reduced urine frequency and quantity<br />
# Pain in lower abdomen<br />
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=== Mutravriddhi Lakshana ===<br />
(Sush.Sutr.15.15) (Asht.Hrud.Sutr.11.13)<br />
<br />
# Increase in the quantity of urine<br />
# Pricking pain in the region of the urinary bladder<br />
# Abdominal distension<br />
# Increased urine frequency <br />
<br />
== Diseases pertaining to Mutra and its channels ==<br />
(Char.sidd.9.25,26)<br />
<br />
# Mutrauksada - dense urine<br />
# Mutrajathara - accumulation of urine in the abdominal cavity<br />
# Mutrautsanga - residual urine <br />
# Mutratita - delayed urination<br />
# Mutrakrichra - dysuria<br />
# Vatashtila - stone-like swelling<br />
# Vatabasti - an affliction of vata dosha in the vasti<br />
# Ushnavata - burning urination<br />
# Raktagranthi - swelling in the bladder <br />
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== General Management ==<br />
Specific medicines<br />
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Mutrasangrahaniya, Mutravirajinya, and mutrala are the specific gana or the group of herbs that are responsible for the treatment of various Mutra vikaras. <br />
{| class="wikitable"<br />
|Gana<br />
|Dravyas<br />
|-<br />
|Mutrasangrahaniya<br />
|(Syzygium cumini)jambu, (Mangifera indica Linn.)amra, (Ficus lacor Buch.)plaksha, (Ficus benghalensis Linn.)vata, (Albizzia lebbeck)kaptana, (Ficus racemosa)udumbara, (Ficus religiosa )ashwattha, (Semecarpus anacardium) bhallataka, (Bauhinia racemosa)ashmantaka, (Acacia catechu Willd )somavalka<br />
|-<br />
|Mutravirajaniya<br />
|Padmak(nelumbo nucefera),Utpala (Nymphea stellata),Saugandhika (white ginger lily),Yashtimadhu (Glycirrhiza glabra), Priyangu (Callicarpa microphila), Dhataki (woodfordia fructicosa)<br />
|-<br />
|Mutrala<br />
|Gokshura (Tribulus terrestris), Vasuka (Indigofera ennaphila), Vashira (Gyanadropis gynandra), Darbha(Desmostachya bipinnata), Kusha, Kasha (Saccharum spontaneum)<br />
|}</div>DrDevashreehttps://dharmawiki.org/index.php?title=Vata_dosha_(%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%83_%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135242Vata dosha (वातः वातदोषः वा)2023-03-27T08:12:36Z<p>DrDevashree: </p>
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<div>[[Doshas (दोषाः)]], [[Dhatus (धातवः)]] and [[Malas (मलाः)]] are the fundamental components of the [[sharira (शरीरम्)]] which control the entire function of the body systems from birth to death. In a normal state, physiology and psychological activities are carried out through three doshas which are Vata dosha (वातः दोषः), [[Pitta dosha (पित्तम् पित्तदोषः वा)|Pitta dosha (पित्त दोषः)]], and [[Kapha dosha (कफः कफदोषः वा)|Kapha dosha (कफ दोषः)]]. When their balance is disturbed, they vitiate other body components and lead to disease development. Health according to Ayurveda, can be achieved when there is a balance of three doshas. <br />
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The “Vata” dosha which is one among the 3 doshas has a much important role in the functioning of the body. Vata literally means “wind” or “air”. Other doshas and dhatus are dependent on the Vata dosha for their proper movement across the body. Vata dosha which is mobile in nature performs various body functions in its balanced state, if vitiation occurs it leads to various Vata dosha dominant disorders. <br />
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== निरुक्तिः ॥ Etymology ==<br />
The word “Vata” (वातः) is derived from ”Va” (वा) which means “Gati” (गतिः) or movement and “gandhana"(गन्धन) which means perception.<br />
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Vata is defined as “vagatigandhanayoh” (वा गतिगन्धनयोः) which means that which has mobility and perception is Vata.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 5)</ref><br />
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== वातस्य स्थानानि॥ Site/ Location ==<br />
<blockquote>बस्तिः पुरीषाधानं कटिः सक्थिनी पादावस्थीनिपक्वाशयश्च वातस्थानानि (Char.sutr.20.8)<ref>Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 8)</ref></blockquote>Vata dosha is located in Basti(urinary bladder), rectum, kati(lower back),thighs, legs, bones and pakvashaya (colon precisely). Thus, mainly the lower body is vaguely the site of Vata dosha. <br />
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Acharya Vagbhata also describes the Ears, skin, and Majja (bone marrow) as the seats of vata dosha.<ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 1)</ref> <br />
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== वातस्य पाञ्चभौतिकत्वम् ॥ Panchabhuta composition ==<br />
Vata is one of the three doshas (bio-energies) which is originated from Akasha (ether) and Vayu (air) [[Panchamahabhutas (पञ्चमहाभूतानि)|Mahabhuta]].<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 20 Sutra 2)</ref><br />
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== वातगुणाः॥ Properties ==<br />
Vata dosha has certain properties which are expressed in the [[sharira (शरीरम्)]]. This is essential from the perspective of the diagnosis of the dosha involvement in any disease.<br />
<br />
[[Gunas : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Guna (गुणाः)]] or the Characteristics of Vata dosha according to different authors,<br />
{| class="wikitable"<br />
|'''Vagbhata <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 1 Sutra 11)</ref>'''<br />
|'''Charaka Samhita<ref>Charaka Samhita (Sutrasthanam Adhyaya 12 Sutra 4)</ref>''' <br />
|'''Sushruta Samhita <ref>Sushruta Samhita (Nidanasthanam Adhyaya 1 Sutra 7,8)</ref>'''<br />
|-<br />
|Ruksha(रुक्षः।dryness)<br />
|Ruksha(dryness)<br />
|Ruksha (dryness)<br />
|-<br />
|Sheeta(शीतः।coldness)<br />
|Sheeta(coldness)<br />
|Sheeta(coldness)<br />
|-<br />
|laghu(लघुः। lightness)<br />
|Daruna (दारुणः । hardness)<br />
|laghu(lightness)<br />
|-<br />
|Khara (खरः। roughness)<br />
|khara(roughness)<br />
|Khara (roughness)<br />
|-<br />
|Sukshma (सूक्ष्मः । subtle)<br />
|Vishada (विशदः । clear)<br />
|Achintyavirya (अचिन्त्यवीर्यम् । unpredictable)<br />
|-<br />
|Chala(चलः । mobility)<br />
|Sheeghra (शीघ्रः । swiftness)<br />
|<br />
|}<br />
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== वातकार्याणि ॥ Functions of Vata dosha ==<br />
Vata dosha is responsible for the smooth governance of the bodily functions, thus it represents “life” in the living beings. Vata dosha when gets imbalanced, vitiated or obstructed will cause various diseases and even death.<ref>Charaka Samhita (Sutrasthanam Adhyaya 12 Sutra 8)</ref><blockquote>सर्वा हि चेष्टा वातेन स प्राणः प्राणीनां स्मृतः| तेनैव रोगा जायन्ते तेन चैवोपरुध्यते||११८|| (char.sutr.17.118) <ref>Charaka Samhita (Sutrasthanam Adhyaya 17 Sutra 118)</ref><br />
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उत्साहोच्छ्वासनिः श्वासचेष्टा धातुगतिः समा| समो मोक्षो गतिमतां वायोः कर्माविकारजम्||४९|| (Char.sutr.18.49)<ref name=":0">Charaka Samhita (Sutrasthanam Adhyaya 18 Sutra 48-49)</ref><br />
<br />
नित्याः प्राणभृतां देहे वातपित्तकफास्त्रयः| विकृताः प्रकृतिस्था वा तान् बुभुत्सेत पण्डितः||४८|| (Char.sutr.18.48)<ref name=":0" /></blockquote>Vata dosha has a set of functionality in the shareera or human body,<br />
<br />
# वायुस्तन्त्रयन्त्रधरः Vata dosha is responsible for maintaining and controlling all the activities of the shareera<br />
# प्राणोदानसमानव्यानापानात्मा, vata operates in the body as, Prana Vata, udana vata, samana vata, vyana vata,apana vata. Which precisley are the types of Vata dosha<br />
# प्रवर्तकश्चेष्टानामुच्चावचानां , it is the origin of all kinds of movements.<br />
# नियन्ता प्रणेता च मनसः it governs all the mental functions <br />
# सर्वेन्द्रियाणामुद्योजकः सर्वेन्द्रियार्थानामभिवोढा Vata dosha is responsible for the stimulation of all the senses and directs them to their respective organs.<br />
# सर्वशरीरधातुव्यूहकरः vata dosha provides structure to the dhatus or tissues for the development of organs.<br />
# सन्धानकरः शरीरस्य binds the tissues<br />
# प्रवर्तको वाचः vata dosha induces speech<br />
# प्रकृतिः स्पर्शशब्दयोः श्रोत्रस्पर्शनयोर्मूलं responsible for the sensation of touch and sound.<br />
# हर्षोत्साहयोर्योनिः origin offeelings like, happiness and enthusiasm.<br />
# समीरणोऽग्नेः kindles digestive fire<br />
# दोषसंशोषणः drying of moisture<br />
# क्षेप्ता बहिर्मलानां removes or excretes waste products from the body<br />
# स्थूलाणुस्रोतसां भेत्ता vata dosha travels through all the micro and macro channels<br />
# कर्तागर्भाकृतीनाम् helps formation of the embryo and development of structures, shape and etc.<br />
# आयुषोऽनुवृत्तिप्रत्ययभूतो helps sustain life.<br />
# The physiology of breathing, inspiration, and expiration (char.sutr.18.49)<br />
# Proper functioning of Dhatus(bodily tissues) <br />
# Pulsations (sush.sutr.15.4)<br />
# Retains the perception of senses<br />
# It helps ingestion of food<br />
# Differentiates the food and retains what is necessary for the body.<br />
<br />
== वातस्य भेदाः॥ Types ==<br />
Vata dosha is classified according to their specific functionality and act accordingly in our body, as Prana Vata (प्राणवातः), Udana Vata (उदानवातः), Samana Vata (समानवातः), Apana Vata (अपानवातः), Vyana vata (व्यानवातः).<ref>Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 4)</ref><br />
<br />
Vata doshas subtypes,<br />
<br />
=== प्राणवातः॥ Prana Vata ===<br />
<br />
==== स्थानानि॥ Sthana (Location) ====<br />
Murdha(मूर्धा। head region), urah(उरः । chest), Kantha(कण्ठः। throat), jivha(जिव्हा । tongue), asya( आस्यम्। mouth), nasika(नासिका। nose)<ref name=":1">Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 4-9)</ref><br />
<br />
==== कार्याणि॥ Kriya (function) ====<br />
Spitting, salivation, burping, respiration, Aharadi karma (आहारादि कर्म। food consumption)<ref name=":1" /> <ref name=":2">Charaka Samhita (Chikitsasthanam Adhyaya 28 Sutra 5-10)</ref><br />
<br />
==== प्राणविकृतिजन्याः रोगाः॥ Associated Disease ====<br />
Hikka(हिक्का। hiccup), Shwasa(श्वासः । respiratory disorders) <ref name=":3">Sushruta Samhita (Nidanasthanam Adhyaya 1 Sutra 13-19)</ref><br />
<br />
=== उदानवातः॥ Udana Vata ===<br />
==== स्थानानि॥ Sthana(location) ====<br />
Naabhi(नाभिः । umbilicus), urah (उरः । thoracic region), kantha(कण्ठः । throat)<ref name=":1" /><br />
<br />
==== कार्याणि॥ Kriya (Function) ====<br />
Speech, prayatna (प्रयत्न । making effort), Urja(ऊर्जा । strength), bala-varna (बल--वर्ण), smruti (स्मृतिः । memory).<ref name=":1" /><ref name=":2" /><br />
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==== उदानविकृतिजन्याः रोगाः॥ Associated disease ====<br />
Udhrvajatrugata vikara (उर्ध्वजत्रुगतविकाराः । diseases related to neck and above).<ref name=":3" /><br />
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=== समानवातः॥ Samana vata ===<br />
==== स्थानानि॥ Sthana (location) ====<br />
Kostha (कोष्ठः).<ref name=":1" /> <br />
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==== कार्याणि॥ Kriya (Function) ====<br />
Ingestion of food, break down of food, digestion, and moving it towards excretion process. <ref name=":1" /><ref name=":2" /><br />
<br />
==== समानविकृतिजन्याः रोगाः॥ Associated diseases ====<br />
Gulma (गुल्म), atisara (अतीसारः).<ref name=":3" /> <br />
<br />
=== अपानवातः॥ Apana Vata ===<br />
==== स्थानानि॥ Sthana(location) ====<br />
shroni(श्रोणी । thigh region), [[Basti ( बस्तिः)|Basti ( बस्तिः। urinary bladder)]], medra (मेढ्रम् । penis), urah (उरः । thoracic region).<ref name=":1" /><br />
<br />
==== कार्याणि॥ Kriya (function) ====<br />
excretion of semen, urine, menstrual blood, and Stools.<ref name=":2" /><br />
<br />
==== अपानविकृतिजन्याः रोगाः॥ Associated diseases ====<br />
diseases pertaining to the Anal region and Urinary bladder.<ref name=":3" /><br />
<br />
=== व्यानवातः॥ Vyana Vata ===<br />
<br />
==== स्थानानिः॥ Sthana (location) ====<br />
[[Hrudaya (हृदयम्)|Hruday (हृदयम्)]], overall [[Sharira (शरीरम्)|sharira]] (whole-body).<ref name=":1" /><br />
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==== कार्याणि॥ Kriya (function) ====<br />
Contraction, relaxation, opening, and closing of eyelids.<ref name=":1" /><ref name=":2" /> <br />
<br />
==== व्यानविकृतिजन्याः रोगाः॥ Associated diseases ====<br />
These are manifested usually all over the body since the vyana vata circulates all over the body performing the function of circulation of the .<ref name=":3" /><br />
<br />
In a nutshell, these types of Vata have a seat, functionality, and even diseases associated with them, their knowledge plays a vital role while diagnosing diseases from the physician's perspective and further planning the management. While correlating with modern science Prana Vata is associated with the respiratory system, Udana Vata is correlated with mental functions, samana Vata is associated with the digestive system, Apana Vata with the Reproductive system, and excretion, Vyana vata with the Musculoskeletal system and circulation.<br />
<br />
== वातप्रकृतिलक्षणानि॥ Vataja Prakriti ==<br />
Prakriti is formed during the conception itself with Prakrut Dosha, Prakrut dosha precisely is the fundamental constitution of [[Sharira (शरीरम्)|sharira]] which literally means “the origin”. Alongside, Vikrut doshas are expressed through the waste of ahara, their excess or lack of expression can lead to diseases. Collectively Prakrut and Vikrut doshas are known as Shareerika dosha. One of three type of Dosha is seen as dominant in an individual which is understood with the help of certain characteristics <br />
<br />
'''Vataja Prakriti'''<br />
<br />
The Vataja dominant prakriti is based on the characteristics of Vata Dosha,<ref>Charaka Samhita (Vimanasthanam Adhyaya 8 Sutra 99)</ref> <br />
<br />
# Underdeveloped and short stature<br />
# Dry skin, hair, and hoarseness of voice<br />
# Swift movements<br />
# Talkative<br />
# Instability in the movements of joints, eyebrows, lips, shoulders and, etc.<br />
# Visual network of veins over hands.<br />
# Gets irritated quickly <br />
# Poor memory<br />
# Intolerance to cold.<br />
# Coarse hair, bear mustache <br />
# Brittle nails, hair, teeth<br />
# Crackling sound in joints during movements.<br />
<br />
== वातदुष्टिहेतवः लक्षणानि च॥ Pathological state of vata dosha ==<br />
=== वातप्रकोपहेतवः॥ Causes of Vata vitiation ===<br />
Certain factors is responsible for the imbalanced state of vata dosha in the sharira.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 20)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 23-35 & Adhyaya 1 Sutra 8)</ref> <ref>Ashtanga Hrudayam (Nidanasthanam Adhyaya 1 Sutra 14,15)</ref><br />
<br />
==== प्राकृतहेतवः॥ Natural factors ====<br />
<br />
* Age - Vata dosha is dominant during old age.<br />
* Season - Dosha undergoes seasonal variations during the change of season. There occurs accumulation, vitiation, and pacification state of doshas as the season changes. Vata dosha undergoes Chaya (accumulation) stage during [[Greeshma Rutucharya (ग्रीष्म ऋतुचर्या)|Grishma (ग्रीष्मः । summer)]] rutu, gets vitiated (prakopa) during [[Pravrta Rtu (प्रावृट ऋतु)|Varsha (वर्षा / प्रावृट्। monsoon)]] rutu, and gets pacifies (shaman) in [[Sharada Rutucharya (शरद ऋतुचर्या)|Sharada (शरदः । autumn)]] rutu.<br />
* Desha - in Jangala [[Desha in Ayurveda (आयुर्वेदे देश:)|desha (देशः)]] which is the arid region, Vata dosha gets easily afflicted.<br />
* Circadian rhythm - there is predominance of vata dosha at the end of the day. <br />
* Stage of digestion - vata dosha gets vitiated at the end of the digestion.<br />
<br />
==== आहारादिहेतवः॥ Other factors ====<br />
<br />
* Diet - The significant aspect of the ayurvedic diet is the six tastes known as [[Rasa (रसः)|Shadrasas (षड्रसाः)]], which are Madhura(sweet), Amla(sour), Lavana(salty), Katu(spicy), tikta (bitter), kashaya(astringent). And each Rasa or a combination of it is responsible for the dosha vitiation if consumed in excess or in less quantity. Thus, Vata dosha vitiation occurs due to excess consumption of Katu(spicy), tikta (bitter), kashaya(astringent)<br />
<br />
* Lifestyle- Excessive exercise, sleeping late at night, suppression of natural urges, excessive singing and etc increases Vata dosha in the [[Sharira (शरीरम्)|sharira]].<br />
<br />
=== वातदुष्टिलक्षणानि॥ Clinical aspect ===<br />
<br />
==== वातवृद्धिलक्षणानि॥ Aggravated Vata dosha signs ====<br />
There are certain signs and symptoms when Vata dosha gets Vitiated in the body, <ref>Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 15)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 11 Sutra 5)</ref> <ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 19 Sutra 6)</ref><br />
<br />
# Emaciation<br />
# Discoloration of skin to black<br />
# Craving hot food substances<br />
# Tremors<br />
# Distension of abdomen<br />
# Constipation<br />
# Insomnia<br />
# Loss of sensory functions<br />
# Loss of strength<br />
# Giddiness<br />
# Dry skin<br />
# Pain in the bones<br />
# Experience of sorrow.<br />
# And etc.<br />
<br />
==== वातक्षयलक्षणानि॥ Signs of Vata depletion ====<br />
As there are signs and symptoms of vata dosha vitiation in the body similarly when Vata dosha is depleted there occurs,<br />
<br />
# Generalized body ache<br />
# Slow body movements<br />
# Increased Kapha dosha<br />
# Excessive salivation.<br />
# Reduced speech<br />
# Decreased happiness<br />
# Decreased appetite<br />
# Nausea <br />
<br />
=== वातप्राधान्यलक्षणानि॥ Clinical Presentation ===<br />
According to Acharya Charaka Vata dosha dominant disorders can be assessed through certain common symptoms, it is presented clinically as “Shoola” (शूलम् । pain), Suptata (सुप्तिः । loss of sensation), Rukshata(रुक्षता । dryness), Sthmbhana(स्तंभनम् । rigidity), Shosha(शोषः । wasting), Parushata (परुषता । roughness).<ref name=":4">Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 11-13)</ref> <br />
<br />
== वातस्य नानात्मजविकाराः॥ Vata Nanatmaja Vikaras ==<br />
There are 80 types of disorders explained by Acharya Charaka merely due to imbalance in Vata dosha,<ref name=":4" /><br />
{| class="wikitable"<br />
|नखभेद (breakage of nails)<br />
|विपादिका (cracked heels)<br />
|पादशूलं (leg pain)<br />
|पादभ्रंश (foot drop)<br />
|-<br />
|पादसुप्तता (numbness in feet)<br />
|वातखुड्डता (ankle pain)<br />
|गुल्फग्रह (stiff ankle)<br />
|पिण्डिकोद्वेष्टनं (calf pain)<br />
|-<br />
|गृध्रसी (sciatica)<br />
|जानुभेद (knee pain)<br />
|जानुविश्लेष (dislocation of knee)<br />
|ऊरुस्तम्भ (stiff thigh)<br />
|-<br />
|पाङ्गुल्यं (paraplegia)<br />
|गुदभ्रंश (anal prolapse)<br />
|वृषणाक्षेप (scrotal pain)<br />
|श्रोणिभे (pelvic pain)<br />
|-<br />
|विड्भेद (diarrhoea)<br />
|उदावर्त (reverse direction of vata)<br />
|खञ्जत्वं (limping)<br />
|वामनत्वं (dwarfism)<br />
|-<br />
|त्रिकग्रह (stiff shoulder joint)<br />
|उदरावेष्ट (twisting pain in abdomen)<br />
|हृन्मोह (cardiac dysfunction)<br />
|वक्षस्तोद (pricking pain in chest region)<br />
|-<br />
|बाहुशोष (wasting in arm)<br />
|मन्यास्तम्भ (torticollis)<br />
|कण्ठोद्ध्वंस (hoarse voice)<br />
|दन्तभेद (tooth ache)<br />
|-<br />
|मूकत्वं (aphasia)<br />
|मुखशोष (dry mouth)<br />
|बाधिर्यं (deafness)<br />
|वर्त्मस्तम्भ (stiff eye lids)<br />
|-<br />
|तिमिरं (loss of visual acuity)<br />
|शिरोरुक् (headache)<br />
|केशभूमिस्फुटनं (dry scalp)<br />
|अर्दितं (facial palsy)<br />
|-<br />
|पक्षवध (hemiplagia)<br />
|दण्डक (tonic convulsions)<br />
|वेपथु (tremors)<br />
|अस्वप्न (insomnia)<br />
|}<br />
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== दुष्टवातचिकित्सा नियमाः॥ Basic aspects of management of vitiated Vata dosha ==<br />
Vata dosha when vitiated is managed with [[Dravya (द्रव्यम्)|dravyas (द्रव्याणि)]] or drugs which are Madhura(मधुरः । sweet), amla(अम्लः। sour), and lavana(लवणाः । salty) in [[Rasa (रसः)|rasa]](taste) which is contrary to the [[Rasa (रसः)|rasas]](taste) of substances or dravyas which are inherently Vata dosha dominant. Further, Karma or the procedures must be done which are dominantly Unctuous and hot. For instance, Snehana (स्नेहनम् । oleation), Swedana (स्वेदनम् । fomentation), [[Basti in Panchakarma (पंचकर्मसु बस्तिः )|Asthapana basti]](आस्थापन बस्तिः । decoction enema), [[Basti in Panchakarma (पंचकर्मसु बस्तिः )|Anuvasana basti]] (अनुवासन बस्तिः । oil-based enema) [[Nasya (नस्यम्)|nasya]] (नस्यम् । errhine therapy), [[Ahara (आहारः)|ahara]] (आहारः । diet modification), [[Abhyanga (अभ्यङ्गम् )|abhyanga]] (अभ्यङ्गम् । oil massage) and etc. among the above therapies [[Basti in Panchakarma (पंचकर्मसु बस्तिः )|Basti]](बस्तिः । enema) is considered as the principle management protocol for Vata dosha diseases. Since pakvashaya (colon precisely) is the seat of Vata dosha and Basti medication enters and affects directly the root of the disease, the origin of the disease thus the effects of treatment are seen at a much faster pace. [[Acharya Charaka (आचार्य चरकः)]] explains this phenomenon with a simile, just like when the tree is cut at the roots it automatically destroys the branches, leaves, fruits, etc similarly when Vata dosh is stroked in its root place the diseases afflicting the other organs are cured as well.<ref name=":4" /><br />
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== References ==<br />
<references /><br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Pitta_dosha_(%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135241Pitta dosha (पित्तम् पित्तदोषः वा)2023-03-27T08:12:14Z<p>DrDevashree: </p>
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<div>“Pitta” (पित्तम्) literally translates to “bile” or “bilious humor. It is one of three [[doshas (दोषाः)]] that are the primary foundations of Ayurveda and more specifically one of the fundamental and unique entities in the understanding of Ayurvedic anatomy, physiology, pathology and etc. Doshas are also known as bio-energies controlling the functioning of the entire body. Some consider Pitta to be equivalent to the bile described in western science, but its properties, its physiology in [[sharira (शरीरम्)]] are peculiar and distinct and must be understood from the Ayurvedic point of view. Pitta is known as “heat” in general which is originated from the “agni” mahabhuta (अग्निमहाभूतम्). Thus Pitta represnts the Fire element inside the body which chiefly performs the function of transformation in the body. Along with other doshas, [[dhatus (धातवः)]](tissues) and [[malas (मलाः)]], Pitta dosha carries out various other functions as well e.g. vision, skin color generation, generation of hunger, thirst and intelligence etc. Among all these functions, Digestion of food along with maintenance of body temperature is the most important function of the Pitta. <br />
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== निरुक्तिः॥ Etymology ==<br />
The word Pitta is derived from the root as below,<blockquote>‘तप’ सन्तापे | (sush. sutr. 21.5)<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 5)</ref></blockquote>Here the root word is “Tapa” (तपस्) which means to generate heat or to burn.<br />
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“Santape" (संतापे) literally means to torment, this explains the feature of pitta as that which generates extreme heat. <br />
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== पित्तदोषस्थानानि॥ Sites of Pitta dosha ==<br />
Even though the doshas are present all over the body, there are certain sites where there is a predominance of each dosha. Pitta dosha is generally present in the middle region of the [[Sharira (शरीरम्)|sharira]], between [[Hrudaya (हृदयम्)|hriday (हृदयम् | heart)]] and naabhi (umbilicus).<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 1 Sutra 4)</ref> <ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 4)</ref> <blockquote>नाभिरामाशयः स्वेदो लसीका रुधिरं रसः| दृक् स्पर्शनं च पित्तस्य, नाभिरत्र विशेषतः||२|| (Asht. Hrud. 12.2)<ref>Ashtanag Hrudayam (Sutrasthanam Adhyaya 12 Sutra 2)</ref></blockquote>Meaning: Pitta is situated in Naabhi(umbilicus), amashaya(stomach precisely), sweda(sweat), lasika(lymph), rasa(correlated loosely as plasma), rudhira(blood), drik(eyes), tvacha(skin). More specifically Nabhi is the chief site of Pitta. <br />
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== पित्तस्य पाञ्चभौतिकत्वम् ॥ Panchabhuta composition ==<br />
All the living and non-living entities (matter in the universe) has evolved from or made up of [[Panchamahabhutas (पञ्चमहाभूतानि)]]. Teja Mahabhuta (तेज महाभूतम्) or Agni mahabhuta (अग्नि महाभूतम्) which literally means the fire element , is predominant in the Pitta dosha. Thus, Pitta dosha originated from the Teja mahabhuta.<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 21 Sutra 1)</ref><br />
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== अग्निपित्तयोः आश्रयाश्रयीभावः ॥ Relationship between Pitta and Agni ==<br />
Pitta dosha and Agni Mahabhuta have Ashraya-ashrayi bhava (आश्रय-आश्रयीभावः) which is a unique Ayurvedic concept that precisely states the interdependency of these two separate entities. The word Ashraya means that which “depends on” and Ashrayi means that which is “the dependent”. <br />
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Agni is present in our body in the form of pitta dosha, thus Agni works in our sharira through pitta dosha.<ref>Charaka Samhita (Sutrasthanama Adhyaya 12 Sutra 11)</ref> <ref>Sushruta Samhita (Sutrasthanama Adhyaya 21 Sutra 9)</ref><br />
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Agni and Pitta dosha perform similar functions like Dahana (दहनम् । digestion), Pachana(पाचनम्), and abhipravartana (अभिप्रवर्तनम् । transformation). Both of these when vitiated are managed with sheeta [[Dravya (द्रव्यम्)|dravya]] (शीतद्रव्यम् | coolant drugs) or [[Therapeutic activity in Ayurveda (आयुर्वेदे कर्म)|karma]] ( कर्म । procedures with cooling properties). Although there are certain similarities as well. For instance, Ghrita or ghee is excellent to pacify the aggravated Pitta dosha, but at the same time ghee is used to kindle or increase the digestive fire i.e. agni.<ref>Charaka Samhita (Sutrasthanama Adhyaya 13 Sutra 43)</ref> Even though they are interdependent in certain ways, while describing “swasthya” (स्वास्थ्यम्) or complete health, they are described as separate entities stating “samadosha” (समदोषः) “Sama Agni” (समाग्निः) which means a balanced state of doshas and a balanced state of Agni is required for maintenance of “swasthya.<ref>Sushruta Samhita (Sutrasthanama Adhyaya 15 Sutra 41)</ref> This understanding of interdependency between the two separate entities is essential for a better understanding of the disease manifestation and prognosis which helps in the planning of management.<br />
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== पित्त-इन्द्रियसंबंधः ॥ Association with Indriya ==<br />
[[Indriyas (इन्द्रियाणि)]] are the sensory & motor organs through which knowledge is perceived and response in generated. ‘Indra” which means “[[atman (आत्मन्)]]” or soul experiences this knowledge. There are five sense organs “Chakshu”(चक्षु । Vision), Shrotra (श्रोत्रम्। Auditory), ghrana (घ्राणम्। olfactory), rasana (रसना । gustatory) and Sparshana(स्पर्शनम् । tactile). Among these 5 sensory organs, Chakshu (Eye) and Sparshana / Twak (Skin) are the 2 organs where Pitta predominantly resides and controls the functions or these organs. <ref>Charaka Samhita (Sutrasthanama Adhyaya 8 Sutra 12)</ref><br />
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# Chakshurendriya (चक्षुरेन्द्रियम्) - The eye is the seat of type of pitta known as Alochaka pitta and is responsible for the visual perception.<br />
# Sparshanendriya (स्पर्शनेन्द्रियम्) - Twak or skin is the seat of type of pitta known as Bhrajaka Pitta and is responsible for the maintenance of body temperature, provides luster to the skin, and helps in the sensation of touch.<br />
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== पित्तगुणाः॥ Attributes ==<br />
Pitta dosha has a set of peculiar properties known as [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Gunas]] in Ayurveda, that makes it able to perform certain functions in the body. Following are the properties of pitta described by Charaka, Sushruta and Vagbhata in their treatises, <ref name=":0">Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 60)</ref><ref name=":1">Ashtanga Hrudaya (Sutrasthanam Adhyaya 1 Sutra 11)</ref> <ref name=":2">Sushruta Samhita (Sutrasthanam Adhyaya 42 Sutra 7)</ref><br />
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# सस्नेहम् । Sasneha - slightly Unctousness or oiliness <br />
# तीक्ष्णम् । Tikshna - Teekshna means the Sharpness or the penetrating property of pitta dosha<br />
# उष्णम् । Ushna -Ushna or Hot or to generate heat. The maintenance of body temperature which is one of the functions of Pitta dosha is because of this quality.<br />
# लघुः । Laghu -Laghu means Lightness that is present in Pitta dosha due to its origin in Teja Mahabhuta. This property is essential for a physician while prescribing treatment.<br />
# विस्रम् । Vistra -pitta dosha in its natural form has a bad Odour.<br />
# सरम्। Sara - Sara means mobility, the property which is unstable in nature and has the capacity to put things in motion.<br />
# द्रवम् । Drava- Drava means Fluidity or liquidity which explains the form of pitta dosha.<br />
# पीतम् । Peeta - Peeta means Yellow, here it directly implies to the color it has, which provides other entities which it comes in contact with.<br />
# विषदम् । Vishada -Vishada means cleansing property that is related to the Agni mahabhuta. This property stated the cleansing nature of pitta dosha.<br />
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The Gunas or the properties of doshas are important for the purpose of diagnosis and treatment of [[Roga (रोगः)|rogas (रोगाः। diseases)]]. The dravyas or the drugs that have properties opposite to the pitta dosha are used for pacifying it and the properties similar to that of pitta dosha cause vitiation.<br />
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== पित्तदोषस्यकार्यम्॥ Functions ==<br />
Functions of Pitta dosha in body are multidimensional. Various types of pitta located at various parts of the body perform specific functions as below,<ref name=":3">Charaka Samhita (Sutrasthanam Adhyaya 18 Sutra 50)</ref><ref name=":4">Charaka Samhita (Sutrasthanam Adhyaya 12 Sutra 11)</ref><ref name=":5">Ashtanga Hrudaya (Sutrasthanam Adhyaya 11 Sutra 2-3)</ref><ref name=":6">Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 4)</ref> <br />
<br />
# दर्शनं । - Vision<br />
# पक्ति । Pakti - Digestion<br />
# ऊष्मा | Ushma - heat<br />
# क्षुत्| Kshut - hunger<br />
# त्तृष्णा| Trushna -thirst<br />
# देहमार्दव| Dehamardavam - Soft skin<br />
# प्रभा | Prabha - lusture<br />
# प्रसाद| Prasada - cheerfulness<br />
# मेधा॥ Medha - intelligence<br />
# धीः। Dhee - power of understanding<br />
# शौर्यम्। Shaurya - Courage<br />
# क्रोधम्। Krodha - anger<br />
# प्राकृतवर्णम् । Prakrut Varna - clear/ normal complexion<br />
<br />
== पित्तभेदाः ॥ Types ==<br />
Although Pitta dosha is only a single entity in the whole body, on the basis of its distribution and specific function, the pitta in certain sites has been named differently and these are known as the types of Pitta. There are 5 such types of Pitta and those are described briefly in the table below,<ref name=":0" /><ref name=":1" /> <br />
<br />
{| class="wikitable"<br />
|Sr.No<br />
|Pitta (पित्तभेदाः)<br />
|Sthan (स्थानम्)<br />
|्Karyam (कार्यम्)<br />
|-<br />
|1<br />
|Pachaka (पाचकम्)<br />
|Pakva-Amashay Madhya (In the gut Between Pakwashaya i.e. large intestine and Amashaya i.e. stomach)<br />
|Digestion <br />
<br />
Differenciation of waste products and nutrients, supports other types of pitta.<br />
|-<br />
|2<br />
|Ranjaka (रंजकम्)<br />
|Amashaya (stomach)<br />
|Imparts colour to body tissues<br />
|-<br />
|3<br />
|Sadhaka (साधकम्)<br />
|[[Hrudaya (हृदयम्)|Hriday (हृदयम्)]]<br />
|Intellectul power, memory, enthusiasm, self esteem,<br />
|-<br />
|4<br />
|Alochaka (आलोचकम्)<br />
|Drishti (दृष्टिः । eyes)<br />
|Visual Perception<br />
|-<br />
|5<br />
|Bhrajak (भ्राजकम्)<br />
|Tvak (त्वक् । skin)<br />
|Absorption of oils and etc over skin, provides lusture to skin, maintains body temperature, Skin complexion.<br />
|}<br />
Precisely when these types of pitta and their functions are correlated with modern physiological components it can be said that, the Pachaka Pitta is responsible for digestion, the functions of Ranjaka Pitta can be compared with the hematopoiesis, sadhaka pitta controls emotions and behavior, alochaka pitta is responsible for the perception of the vision and Bhrajaka pitta is responsible for temperature regulation.<br />
<br />
== पित्तजप्रकृतिलक्षणानि॥ Pittaja Prakriti ==<br />
Individuals who have dominant pitta dosha naturally in their body are said to be having pitta [[Prakrti in Ayurveda (प्रकृतिः)|prakrti (प्रकृतिः)]]. they ususally have some specific morphological features and physiological patterns owing to the dominant pitta in their body which is natural for them. The pitta prakriti people are usually as below,<ref name=":2" /><br />
<br />
# उष्णमुखाः| Ushnamukha - the face is warm<br />
# सुकुमारावदातगात्राः| Sukumara-avadata gatra - delicate body built and fair in complexion<br />
# प्रभूतविप्लुव्यङ्गतिलपिडकाः | Prabhutapipluvyangatilpidaka - has plenty of freckles, moles and pimples<br />
# क्षुत्पिपासावन्तः| kshutpipasavanta - have very good thirst and hunger<br />
# क्षिप्रवलीपलितखालित्यदोषाः| kshipravalikhalityapalityadosha - early development of wrinkles, greying of hair and hairfall/baldness<br />
# तैक्ष्ण्यात्तीक्ष्णपराक्रमाः| taikshnyat tikshnaparakrama - due to sharpness in guna(property) the individual is mostly courageous<br />
# तीक्ष्णाग्नयः - strong digestive fire/digestive power<br />
# प्रभूताशनपानाः - the quantity of intake of food and water is high<br />
# क्लेशासहिष्णवो - lack of tolerance towards discomfort<br />
# द्रवत्वाच्छिथिलमृदुसन्धिमांसाः - loose and flacid muscles, joints<br />
# प्रभूतसृष्टस्वेदमूत्रपुरीषाश्च - excessive sweating, urination and defecation<br />
# विस्रत्वात्प्रभूतपूतिकक्षास्यशिरःशरीरगन्धाः - foul odour in armpits, and whole body due to visra property of pitta<br />
# कट्वम्लत्वादल्पशुक्रव्यवायापत्याः - excess pungency and sourness, low semen and further less number of progeny<br />
# मध्यबला - moderate stamina and strength<br />
# मध्यायुषो - moderate life span<br />
# मध्यज्ञानविज्ञान - moderate knowledge and intelligence.<br />
<br />
== पित्तदुष्टिहेतवः लक्षणानि च॥ Pathological state of Pitta dosha ==<br />
<br />
=== पित्तदुष्तिहेतवः॥ Factors affecting pitta dosha ===<br />
There are certain factors that are responsible for the vitiation and aggravation of Pitta dosha. <ref name=":3" /> <ref name=":4" /> Change in season, age and etc cannot be avoided, although external factors like diet and lifestyle can be controlled to avoid vitiation of pitta dosha in an individual. Any individual with dominant pitta dosha can avoid the below-mentioned external factors for a balanced state of pitta in the body.<br />
<br />
==== प्राकृतहेतवः॥ Natural Factors ====<br />
<br />
# Season - Pitta dosha gets naturally accumulated in Varsha rutu (वर्षा ऋतु। monsoon), undergoes the Prakopa stage (vitiation) in Sharada Rutu( शरद ऋतुः। autumn), and gets pacified in Hemanta rutu (हेमन्त ऋतुः। early winter).<br />
# Age - Pitta dosha is dominant during middle age (appx 40-60 yrs)<br />
# Circadian rhythm - Pitta gets vitiated during midday and night.<br />
# Stage of digestion - During “Jiryateanne‘ (जीर्यते॓॓न्ने । mid-digestion) the pitta dosha is dominant<br />
<br />
==== आहारादिहेतवः॥ External factors ====<br />
<br />
# Diet and lifestyle - Food that is dominant in Katu (pungent), Amla (sour), and lavana (salty) rasas(tastes) causes aggravation of the pitta dosha<br />
# Emotional - Krodha(anger), Shoka(grief) and Bhaya (fear) vitiate the pitta dosha and vice versa.<br />
<br />
=== पित्तवृद्धिलक्षणानि॥ Pitta vriddhi Lakshana ===<br />
The Vitiation of Pitta dosha showcases certain signs and symptoms, <ref name=":5" /><br />
<br />
# Increases hunger and thirst<br />
# Burning sensation all over body<br />
# Loss of sleep<br />
# Generalized debility<br />
# Weakness in the senses and inability to focus <br />
# Low energy levels<br />
# Craving for cold food<br />
# A feeling of bitterness in the mouth<br />
# Giddiness<br />
# Increased anger<br />
# Loss of strength<br />
<br />
=== पित्तक्षयलक्षणानि॥ Pitta Kshaya Lakshana ===<br />
There are certain signs and symptoms when there is decrease in the levels of pitta dosha in the body or the hypo functioning of the pitta dosha causes,<br />
<br />
# Decreased digestive strength thus loss of appetite<br />
# Loss of skin luster<br />
# Stiffness in the body<br />
# Pricking like pain<br />
# Roughness in the skin<br />
# Tremors<br />
# Heaviness in the body<br />
# White discoloration of nails and eyes<br />
<br />
=== पित्तदुष्टिलक्षणानि॥ Clinical diagnosis ===<br />
The vitiated pitta even if it is not manifested completely must be diagnosed as Pitta dosha disease and managed as same. even though the symptoms of pitta imbalance vary from the organ afflicted there are certain features for the gross diagnosis, <ref>Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 15)</ref><br />
<br />
# Burning sensation all over body<br />
# feeling of warmth/ heat<br />
# Excessive perspiration<br />
# Increases moisture<br />
# Pain<br />
# Itching<br />
# Excess of bodily discharge<br />
# Redness<br />
# Bad odor<br />
# Change of color to greenish-yellowish, blue, and coppery<br />
<br />
== पित्तस्य नानात्मजविकाराः॥ Pittaja Nanatmaja Vikaras ==<br />
Pittaja Nanatmaja Vikaras are the forty types of diseases caused due to the imbalance of pitta dosha in the body.<ref name=":6" /><br />
{| class="wikitable"<br />
|ओष- heat<br />
|अन्तर्दाह- internal burning<br />
|अक्षिपाक- inflammation in the eyes<br />
|रक्तमण्डल- echymosis<br />
|पूतिमुखता- halitosis<br />
|-<br />
|प्लोष - scorching<br />
|अंसदाह- burning sensation in the arm<br />
|त्वग्दाह- burning sensation in the skin<br />
|कक्षा- furunculosis<br />
|लोहितगन्धास्यता- blood like smell from mouth<br />
|-<br />
|दाह - burning sesnation<br />
|ऊष्माधिक्यं- hyperthermia<br />
|त्वगवदरणं - cracking of skin<br />
|हरितत्वं- greenish discoloration<br />
|तृष्णाधिक्यं- excessive thirst<br />
|-<br />
|दवथु extreme heat<br />
|अतिस्वेद- excessive sweating<br />
|चर्मदल- thickening of skin<br />
|हारिद्रत्वं- yellowish discoloration<br />
|गुदपाकश्च- anal inflammation<br />
|-<br />
|धूमक - fuming sesation<br />
|अङ्गगन्ध- bad odor<br />
|रक्तकोठ- urticaria<br />
|कामला- jaundice<br />
|आस्यविपाक- stomatitis<br />
|-<br />
|अम्लक- hyperacidity<br />
|अङ्गावदरणं- tearing of body parts<br />
|रक्तविस्फोट- pustules<br />
|तिक्तास्यता- bitterness in mouth<br />
|जीवादानं- pure blood discharge<br />
|-<br />
|विदाह- burning sensation<br />
|शोणितक्लेद- blood putrefication?<br />
|रक्तपित्तं - bleeding disorder<br />
|गलपाकश्च- throat inflammation <br />
|तमःप्रवेश-darkness in front of eyes<br />
|}<br />
<br />
== दुष्टपित्तचिकित्सा नियमाः॥ Basic aspects of management of vitiated Pitta dosha ==<br />
[[Dravya (द्रव्यम्)|Dravyas (द्रव्याणि)]] which are predominantly in Madhura(मधुर । sweet), tikta(तिक्त। bitter) and kashaya(कषाय। Pungent) [[Rasa (रसः)|rasas]] (रसाः । taste precisely) which have Sheeta (शीत) guna or cooling property are used for the treatment of Pitta dosha diseases. Also, the Panchakarma therapies like [[Virechana (विरेचनम्)|Virechana]] (विरेचनम्। purgation), Snehana(administration of oil, ghee, etc), parisheka() and [[Abhyanga (अभ्यङ्गम् )|Abhyanga (अभ्रङ्गम्]]।massage) must be carried out with the drugs having the above said properties, with appropriate dosage and time of administration.<br />
<br />
Virechana or purgation is considered the best treatment for the treatment of Pitta dosha disorders or imbalance. [[Acharya Charaka (आचार्य चरकः)|Acharya Charak]]<nowiki/>a explains this with the help of a metaphor, stating the Pitta dosha when pacified in the amashaya itself which is the seat of the pitta dosha the other organs afflicted with the Pitta get managed as well, similarly, the fire chamber cools down when the fire is extinguished.<br />
<br />
== References ==<br />
<references /><br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Kapha_dosha_(%E0%A4%95%E0%A4%AB%E0%A4%83_%E0%A4%95%E0%A4%AB%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135240Kapha dosha (कफः कफदोषः वा)2023-03-27T08:11:32Z<p>DrDevashree: </p>
<hr />
<div>Kapha (कफः) literally translates to “watery froth” or “phlegm”. One of three [[doshas (दोषाः)]] along with [[Vata dosha (वातः वातदोषः वा)|Vata dosha (वातदोषः)]] and [[Pitta dosha (पित्तम् पित्तदोषः वा)|Pitta dosha (पित्तदोषः)]] are fundamentals of Ayurveda. Kapha dosha originates from [[Jala (जलम्)|Jala]] and Prithvi [[Panchamahabhutas (पञ्चमहाभूतानि)|Mahabhuta]]. Thus, Kapha dosha is represented in the body as Jala and Prithvi Mahabhuta. Similarly, the moon which is responsible for nourishment is represented as Kapha in the Universe.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 29 Sutra 6)</ref> Even though Kapha is correlated with “phlegm” the functions are broad spectrum like providing strength to the body, maintaining anatomical integrity of organ entities, and even psychological like improving patience. The primary site of Kapha dosha is Amashaya (आमाशयः) or the stomach and Vamana or the therapeutic emesis or induction of vomiting is the prime treatment of Kapha dosha diseases.<br />
<br />
== निरुक्तिः॥ Etymology ==<br />
The word 'Kapha' is explained as follows in Samskrit,<blockquote>केन जलेन फलति इति कफः । </blockquote>Meaning: The one which originates and grows from water element is known as Kapha. <br />
<br />
Kapha is also called as Shleshma in Ayurveda. The word “shleshma” (श्लेष्मा) is derived from the root “shlish alingane” (श्लिष आलिङ्गने) which means to adhere, bind or keep it together, embrace.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 5)</ref><br />
<br />
== कफस्य पाञ्चभौतिकत्वम् ॥ Panchamahbhuta ==<br />
Kapha dosha is originated from Jala (जलम्) and Prithvi (पृथ्विः) [[Panchamahabhutas (पञ्चमहाभूतानि)|Mahabhuta]] (Water and earth element). Wherein, Jala is the dominant Mahabhuta in it. Acharya Sushruta opines, the origin is Jala Mahabuta only.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 42 Sutra 5)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 21 Sutra 12)</ref><br />
<br />
== कफस्थानि॥ Sites ==<br />
Although doshas are present all over the body, kapha dosha is generally present in the upper part of the body and more specifically, Uras(उरः। chest region), [[Shira (शिरस् or शिरः)|shiras]](शिरः। head), greeva(ग्रीवा। neck), Amashaya(आमाशयः। stomach precisely), [[Meda Dhatu (मेद धातु)|meda]](मेदः। Fat), [[Kantha (कण्ठः)|Kantha]] (कण्ठः। throat), [[Rasa Dhatu (रस धातु)|rasa]](रसः। plasma), ghrana(घ्राणम्। nose) and jivha(जिव्हा। tongue). <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 20 Sutra 3 & Adhyaya 12 Sutra 3)</ref> <ref name=":0">Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 8-9) along with commentary of Chakrapani</ref><br />
<br />
Among these sites, Uras or the chest region is the predominant site of Kapha dosha. And also the uppermost region of the amashaya or stomach. <ref name=":0" /> <br />
<br />
== कफगुणाः ॥ Gunas ==<br />
Kapha or Shleshma performs various functions in the body by the means of its specific properties. These are known as [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|gunas (गुणाः)]] of Kapha and those are as follows as per various authors of Ayurveda treatises. <ref>Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 61 and Adhyaya 20 Sutra 18)</ref> <ref name=":1">Ashtanga Hrudayam (Sutrasthanam Adhyaya 1 Sutra 12)</ref> <ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 15)</ref> <ref>Charaka Samhita (Vimanasthana Adhyaya 8 Sutra 96)</ref><br />
<br />
According to different Authors,<br />
{| class="wikitable"<br />
|Charaka Samhita (चरक संहिता)<br />
|Sushruta Samhita (सुश्रुत संहिता)<br />
|Ashtanga Hrudayam (अष्टाङ्ग हृदयम्)<br />
|-<br />
|(गुरुः) Guru - heavy<br />
|Guru - heavy<br />
|Guru - heavy<br />
|-<br />
|(शीतः)Sheeta - cold<br />
|Sheeta- cold<br />
|Sheeta- cold<br />
|-<br />
|(मृदुः) Mrudu - soft<br />
|Snigdha - unctuous<br />
|Snigdha - unctuous<br />
|-<br />
|(स्निग्धः) Snidgha - unctuous<br />
|Madhura- sweet<br />
|Manda - slow<br />
|-<br />
|(मधुरः) Madhura - sweet<br />
|Picchila- slimy<br />
|Slakshna- smooth<br />
|-<br />
|(स्थिरः) Sthira - stable<br />
|Shweta - white<br />
|Mrutsna - mouldable<br />
|-<br />
|(पिच्छिलः) Picchila - slimy<br />
|<br />
|Sthira- stable<br />
|-<br />
|(मृत्स्नः) Mrutsna - mouldable<br />
|<br />
|<br />
|-<br />
|(श्लक्ष्णः) Shlaksha- smooth<br />
|<br />
|<br />
|-<br />
|(सरः) Sara - Fluid/flowy<br />
|<br />
|<br />
|-<br />
|(सान्द्रः) Sandra - compact<br />
|<br />
|<br />
|-<br />
|(स्तिमितः) Sthimita - stillness<br />
|<br />
|<br />
|-<br />
|(अच्छः) Accha - clear<br />
|<br />
|<br />
|}<br />
<br />
== कफकार्याणि ॥ Function ==<br />
Kapha dosha which is one of the 3 doshas or bio-energies in our body, performs various important functions in the body. By its integral property of stickiness performs the essential function of binding or joining 2 things together, to remove friction and facilitate smooth movement of body elements etc. The functions of Kapha listed by Ayurveda acharyas in treatises are described below,<ref>Charaka Samhita (Sutrasthanam Adhyaya 18 Sutra 51 & Adhyaya 12 Sutra 12)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 11 Sutra 3)</ref> <ref name=":2">Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 4)</ref><br />
<br />
Kapha dosha has specific functions in our body,<br />
<br />
# स्नेहनम् । Snehana - it provides unctuousness, moisture, hydration to the body<br />
# बंधनम् । Bandhana- means binding in literal, kapha dosha maintains the integrity of the joints and the tissues of its organ. Basically it performs an integral function of joining and keeping the joint in any 2 parts of the body including cells intact.<br />
# स्थिरत्वम् । Sthirata - meaning stability. Kapha dosha brings about steadiness or firmness in our bodies.<br />
# गौरवत्वम् । Gauravata - meaning heaviness, it means Kapha dosha provides weight, to various anatomical structures.<br />
# वृषता । Vrushata - Helps regulate the reproductive organs and maintain their health.<br />
# धृतिः । Dhriti - Here Dhriti is patience, kapha dosha helps improve the quality of patience in the individual.<br />
# बलम् । Bala - [[Balam (बलम्)]] means strength, and Kapha dosha provides strength to the body.<br />
# उपचयम् । Upachaya - kapha dosha is responsible for the growth of body in general.<br />
# ज्ञानम् । Jnana - it means knowledge.<br />
<br />
== कफभेदाः ॥ Classification ==<br />
Although Kapha dosha is only a single entity in the whole body, on the basis of its distribution and specific function, the kapha in certain sites has been named differently and these are known as the types of Kapha. There are 5 such types of Kapha and those are described briefly in the table below, <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 15-18)</ref> <ref name=":3">Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 12-14, 23- 24)</ref> <ref name=":2" /> <ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 21 Sutra 8)</ref> <br />
<br />
=== अवलम्बककफः॥ Avalambaka Kapha ===<br />
<br />
* स्थानम् । Sthana- Uras (उरः। chest region)<br />
* कर्म। Kriya -- Supports the function of heart by various means like nourishing the tissues and provide smoothness in the constant movements of circulation occuring at the level of the heart. Supports and maintains other kapha sites as well. Provides support to trika (त्रिक) which is the conjunction between the head and arms.<ref>Dalhana's commentary on Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 12-14)</ref> <br />
<br />
=== क्लेदककफः॥ Kledaka Kapha ===<br />
<br />
* स्थानम् । Sthana-Amashaya (आमाशयः । stomach)<br />
* कर्म। Kriya- disintegrates food and provides it with adequate moisture or kledana (क्लेदनम्).<br />
<br />
=== बोधककफः॥ Bodhaka Kapha ===<br />
<br />
* स्थानम् । Sthana- [[Kantha (कण्ठः)|kantha]](कण्ठः। throat), Jivha moola(जिव्हामूलम्। the root of the tongue)<br />
* कर्म। Kriya- responsible for the perception of the taste.<br />
<br />
=== तर्पककफः॥ Tarpaka Kapha ===<br />
<br />
* स्थानम् । Sthana- [[Shira (शिरस् or शिरः)|Shiras]] (शिरस् / शिरः । head)<br />
* कर्म। Kriya - responsible for the nourishment of the sensory organs.<br />
<br />
=== श्लेषककफः॥ Shleshaka Kapha ===<br />
<br />
* स्थानम् । Sthana - Sandhi (सन्धि । joints)<br />
* कर्म। Kriya - responsible for the maintenance of the integrity of the joints.<br />
<br />
== कफप्रकृतिलक्षणानि॥ Kaphaja Prakriti ==<br />
An individual has one or two dominant doshas which are associated with certain features which are displayed in that individual. Kapha dosha dominant Prakriti individual will have features like,<ref name=":1" /><br />
<br />
# Unctuous/ soft and moisturized body<br />
# Fair complexion <br />
# The compact appearance of body structure<br />
# Pleasant personality<br />
# Digestion is slow<br />
# Physical movements and thinking processes are slow.<br />
# They are intelligent<br />
# Low appetite and thirst.<br />
# Hair quality is thick.<br />
# Obedient to elders and teachers.<br />
<br />
== कफदुष्टिहेतवः लक्षणानि च॥ Responsible factors for imbalance ==<br />
There are a few factors that are responsible for the kapha dosha imbalance, some of which are natural and some are external.<ref name=":3" /> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 24)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 1 Sutra 8)</ref> <ref>Ashtanga Hrudayam (Nidanasthanam Adhyaya 1 Sutra 17-18)</ref> The natural factors that are unavoidable and invariably increase Kapha dosha are called as Prakrut hetu and then there are other external factors that increase kapha but can be avoided which are mentioned under the external factors below,<br />
<br />
=== प्राकृतहेतवः॥ Natural factors ===<br />
<br />
# Seasonal - Kapha dosha undergoes Chaya or the accumulative stage in [[Hemanta Rutucharya (हेमन्त ऋतुचर्या)|Hemant (हेमन्तऋतुः)]] and [[Shishir Rutucharya (शिशिर ऋतुचर्या)|Shishira rutu (शिशिरऋतुः)]] which is winter. Undergoes Prakopa or the vitiation stage during the [[Vasanta Rutucharya (वसन्त ऋतुचर्या)|Vasanta rutu (वसन्तऋतुः)]] or the Spring season. Undergoes Prashama stage or normal stage during the [[Greeshma Rutucharya (ग्रीष्म ऋतुचर्या)|Grishma rutu (ग्रीष्मऋतुः)]] or the summer season.<br />
# Circadian rhythm - Kapha dosha increases in the morning and also in Pradosha kala (प्रदोषकालः) which is the late evening time.<br />
# Age - Kapha dosha is dominant during childhood.<br />
# Stage of digestion - Kapha dosha increases immediately after the intake of food.<br />
# Desha - Kapha dosha is predominant in the Anupa [[Desha in Ayurveda (आयुर्वेदे देश:)|desha]] (आनूपदेशः। watery or marshy place)<br />
<br />
=== आहारादिहेतवः॥ External factors ===<br />
<br />
# Diet and lifestyle - Madhura(मधुरः। sweet),amla(अम्लः। sour), Lavana(लवणः । salty) are responsible for aggravation of Kapha dosha. Along with excessive intake of food items that are heavy to digest, and unctuous. Excessive intake of water also caused aggravation of Kapha dosha.<br />
# [[Nidra (निद्रा)|Divaswapna]] (दिवास्वपनम् । sleeping during the day), avyayama (अव्यायामम्। lack of [[Vyayama (व्यायामम्)|vyayama]] or exercise), and intake of water at night.<br />
<br />
== कफ दुष्टिलक्षणानि॥ ==<br />
When the levels of kapha dosha in fluctuate in body from normal they can lead to development of several abnormal signs and symptoms. When the kapha level increases beyond normal then it is called as Kaphavruddhi and when kapha level goes down below normal it is known as Kaphakshaya. The clinical features seen in these states of kapha imbalance are listed below,<br />
<br />
=== कफवृद्धिलक्षणानि॥ Aggravation of Kapha dosha ===<br />
Kapha dosha when aggravates in our body the below-mentioned symptoms are observed<br />
<br />
# Whitish discoloration of the skin.<br />
# Feeling cold.<br />
# Heaviness of the overall body<br />
# Fatigue or exhaustion<br />
# Excessive sleep<br />
# Lassitude <br />
# Instability in the joints<br />
# Decreased digestive capacity<br />
# Laziness<br />
# Excessive salivation<br />
# Weight gain<br />
# Difficulty in breathing<br />
# Blockage in bodily channels.<br />
# And etc.<br />
<br />
=== कफक्षयलक्षणानि ॥ Decreased Kapha dosha ===<br />
Kapha dosha when decreases in our body it showcases certain features,<br />
<br />
# Overall dryness in the body<br />
# Burning sensation<br />
# Excessive thirst<br />
# Loosening of joints<br />
# Insomnia<br />
# Giddiness<br />
# Back pain<br />
# Over body ache<br />
# Emaciation<br />
# Pricking kind of pain<br />
# Tremors<br />
# Cracking of skiing<br />
# And etc<br />
<br />
== कफस्य नानात्मजविकाराः॥ Kaphaja Nanatmaja vikara ==<br />
Kapha dosha can be diagnosed based on certain features like feeling cold, itching, gaurava(गौरवम् । heaviness), supti (सुप्तिः। numbness), upachaya (उपचयम्। accumulation) and etc are most common.<ref>Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 15-17)</ref> <br />
<br />
Kapha dosha when gets imbalanced is expressed primarily in twenty types of diseases mentioned below,<br />
{| class="wikitable"<br />
|तृप्ति - contentment<br />
|आलस्यं - laziness<br />
|बलासकश्च - loss of strength<br />
|गलगण्ड - goiter<br />
|-<br />
|तन्द्रा - lethargy<br />
|मुखमाधुर्यं - sweet taste in the mouth<br />
|अपक्ति -indigestion<br />
|अतिस्थौल्यं - obesity<br />
|-<br />
|निद्राधिक्यं - excess sleep<br />
|मुखस्रावश्च - salivation<br />
|हृदयोपलेप - layer of waste around heart<br />
|शीताग्निता - decrease in agni<br />
|-<br />
|स्तैमित्यं - rigidity<br />
|श्लेष्मोद्गिरणं - mucous discharge<br />
|कण्ठोपलेप - layer of waste around throat<br />
|उदर्द - urticaria<br />
|-<br />
|गुरुगात्रता - heaviness in the body<br />
|मलस्याधिक्यं - excessive waste products<br />
|धमनीप्रति - layer of waste products around blood vessels<br />
|श्वेतावभासता - paleness<br />
|}<br />
<br />
== कफचिकित्सायाः साधारणाः नियमाः ॥ General management principles for Kapha ==<br />
Kapha dosha imbalance must be treated with dravyas or drugs which are dominant in Pungent, astringent and bitter in taste. These drugs must be Teekshna(sharp), ushna(hot), and Ruksha(dry) in properties. <br />
<br />
These dravyas are administered at the appropriate time and in the correct dosage.<br />
<br />
[[Vamana (वमनम्)|Vamana]] karma (वमनम्) or Therapeutic emesis is considered the prime treatment in the management of Kapha dosha imbalance as it acts on the seat of Kapha dosha. thus, disorders afflicting other organs, are also managed.<br />
<br />
Also, swedana or fomentation, Shirovirechana (शिरोविरेचनम्) or [[nasya (नस्यम्)]] or errhine therapy.<br />
<br />
Exercise is also mentioned for Kapha dosha imbalance.<br />
<br />
== Reference ==<br />
<references /><br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Kapha_dosha_(%E0%A4%95%E0%A4%AB%E0%A4%83_%E0%A4%95%E0%A4%AB%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135239Kapha dosha (कफः कफदोषः वा)2023-03-27T08:10:17Z<p>DrDevashree: Editing content, adding references and hyperlinks</p>
<hr />
<div>Kapha (कफः) literally translates to “watery froth” or “phlegm”. One of three [[doshas (दोषाः)]] along with [[Vata dosha (वातः वातदोषः वा)|Vata dosha (वातदोषः)]] and [[Pitta dosha (पित्तम् पित्तदोषः वा)|Pitta dosha (पित्तदोषः)]] are fundamentals of Ayurveda. Kapha dosha originates from [[Jala (जलम्)|Jala]] and Prithvi [[Panchamahabhutas (पञ्चमहाभूतानि)|Mahabhuta]]. Thus, Kapha dosha is represented in the body as Jala and Prithvi Mahabhuta. Similarly, the moon which is responsible for nourishment is represented as Kapha in the Universe.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 29 Sutra 6)</ref> Even though Kapha is correlated with “phlegm” the functions are broad spectrum like providing strength to the body, maintaining anatomical integrity of organ entities, and even psychological like improving patience. The primary site of Kapha dosha is Amashaya (आमाशयः) or the stomach and Vamana or the therapeutic emesis or induction of vomiting is the prime treatment of Kapha dosha diseases.<br />
<br />
== निरुक्तिः॥ Etymology ==<br />
The word 'Kapha' is explained as follows in Samskrit,<blockquote>केन जलेन फलति इति कफः । </blockquote>Meaning: The one which originates and grows from water element is known as Kapha. <br />
<br />
Kapha is also called as Shleshma in Ayurveda. The word “shleshma” (श्लेष्मा) is derived from the root “shlish alingane” (श्लिष आलिङ्गने) which means to adhere, bind or keep it together, embrace.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 5)</ref><br />
<br />
== कफस्य पाञ्चभौतिकत्वम् ॥ Panchamahbhuta ==<br />
Kapha dosha is originated from Jala (जलम्) and Prithvi (पृथ्विः) [[Panchamahabhutas (पञ्चमहाभूतानि)|Mahabhuta]] (Water and earth element). Wherein, Jala is the dominant Mahabhuta in it. Acharya Sushruta opines, the origin is Jala Mahabuta only.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 42 Sutra 5)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 21 Sutra 12)</ref><br />
<br />
== कफस्थानि॥ Sites ==<br />
Although doshas are present all over the body, kapha dosha is generally present in the upper part of the body and more specifically, Uras(उरः। chest region), [[Shira (शिरस् or शिरः)|shiras]](शिरः। head), greeva(ग्रीवा। neck), Amashaya(आमाशयः। stomach precisely), [[Meda Dhatu (मेद धातु)|meda]](मेदः। Fat), [[Kantha (कण्ठः)|Kantha]] (कण्ठः। throat), [[Rasa Dhatu (रस धातु)|rasa]](रसः। plasma), ghrana(घ्राणम्। nose) and jivha(जिव्हा। tongue). <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 20 Sutra 3 & Adhyaya 12 Sutra 3)</ref> <ref name=":0">Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 8-9) along with commentary of Chakrapani</ref><br />
<br />
Among these sites, Uras or the chest region is the predominant site of Kapha dosha. And also the uppermost region of the amashaya or stomach. <ref name=":0" /> <br />
<br />
== कफगुणाः ॥ Gunas ==<br />
Kapha or Shleshma performs various functions in the body by the means of its specific properties. These are known as [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|gunas (गुणाः)]] of Kapha and those are as follows as per various authors of Ayurveda treatises. <ref>Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 61 and Adhyaya 20 Sutra 18)</ref> <ref name=":1">Ashtanga Hrudayam (Sutrasthanam Adhyaya 1 Sutra 12)</ref> <ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 15)</ref> <ref>Charaka Samhita (Vimanasthana Adhyaya 8 Sutra 96)</ref><br />
<br />
According to different Authors,<br />
{| class="wikitable"<br />
|Charaka Samhita (चरक संहिता)<br />
|Sushruta Samhita (सुश्रुत संहिता)<br />
|Ashtanga Hrudayam (अष्टाङ्ग हृदयम्)<br />
|-<br />
|(गुरुः) Guru - heavy<br />
|Guru - heavy<br />
|Guru - heavy<br />
|-<br />
|(शीतः)Sheeta - cold<br />
|Sheeta- cold<br />
|Sheeta- cold<br />
|-<br />
|(मृदुः) Mrudu - soft<br />
|Snigdha - unctuous<br />
|Snigdha - unctuous<br />
|-<br />
|(स्निग्धः) Snidgha - unctuous<br />
|Madhura- sweet<br />
|Manda - slow<br />
|-<br />
|(मधुरः) Madhura - sweet<br />
|Picchila- slimy<br />
|Slakshna- smooth<br />
|-<br />
|(स्थिरः) Sthira - stable<br />
|Shweta - white<br />
|Mrutsna - mouldable<br />
|-<br />
|(पिच्छिलः) Picchila - slimy<br />
|<br />
|Sthira- stable<br />
|-<br />
|(मृत्स्नः) Mrutsna - mouldable<br />
|<br />
|<br />
|-<br />
|(श्लक्ष्णः) Shlaksha- smooth<br />
|<br />
|<br />
|-<br />
|(सरः) Sara - Fluid/flowy<br />
|<br />
|<br />
|-<br />
|(सान्द्रः) Sandra - compact<br />
|<br />
|<br />
|-<br />
|(स्तिमितः) Sthimita - stillness<br />
|<br />
|<br />
|-<br />
|(अच्छः) Accha - clear<br />
|<br />
|<br />
|}<br />
<br />
== कफकार्याणि ॥ Function ==<br />
Kapha dosha which is one of the 3 doshas or bio-energies in our body, performs various important functions in the body. By its integral property of stickiness performs the essential function of binding or joining 2 things together, to remove friction and facilitate smooth movement of body elements etc. The functions of Kapha listed by Ayurveda acharyas in treatises are described below,<ref>Charaka Samhita (Sutrasthanam Adhyaya 18 Sutra 51 & Adhyaya 12 Sutra 12)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 11 Sutra 3)</ref> <ref name=":2">Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 4)</ref><br />
<br />
Kapha dosha has specific functions in our body,<br />
<br />
# स्नेहनम् । Snehana - it provides unctuousness, moisture, hydration to the body<br />
# बंधनम् । Bandhana- means binding in literal, kapha dosha maintains the integrity of the joints and the tissues of its organ. Basically it performs an integral function of joining and keeping the joint in any 2 parts of the body including cells intact.<br />
# स्थिरत्वम् । Sthirata - meaning stability. Kapha dosha brings about steadiness or firmness in our bodies.<br />
# गौरवत्वम् । Gauravata - meaning heaviness, it means Kapha dosha provides weight, to various anatomical structures.<br />
# वृषता । Vrushata - Helps regulate the reproductive organs and maintain their health.<br />
# धृतिः । Dhriti - Here Dhriti is patience, kapha dosha helps improve the quality of patience in the individual.<br />
# बलम् । Bala - [[Balam (बलम्)]] means strength, and Kapha dosha provides strength to the body.<br />
# उपचयम् । Upachaya - kapha dosha is responsible for the growth of body in general.<br />
# ज्ञानम् । Jnana - it means knowledge.<br />
<br />
== कफभेदाः ॥ Classification ==<br />
Although Kapha dosha is only a single entity in the whole body, on the basis of its distribution and specific function, the kapha in certain sites has been named differently and these are known as the types of Kapha. There are 5 such types of Kapha and those are described briefly in the table below, <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 15-18)</ref> <ref name=":3">Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 12-14, 23- 24)</ref> <ref name=":2" /> <ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 21 Sutra 8)</ref> <br />
<br />
=== अवलम्बककफः॥ Avalambaka Kapha ===<br />
<br />
* स्थानम् । Sthana- Uras (उरः। chest region)<br />
* कर्म। Kriya -- Supports the function of heart by various means like nourishing the tissues and provide smoothness in the constant movements of circulation occuring at the level of the heart. Supports and maintains other kapha sites as well. Provides support to trika (त्रिक) which is the conjunction between the head and arms.<ref>Dalhana's commentary on Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 12-14)</ref> <br />
<br />
=== क्लेदककफः॥ Kledaka Kapha ===<br />
<br />
* स्थानम् । Sthana-Amashaya (आमाशयः । stomach)<br />
* कर्म। Kriya- disintegrates food and provides it with adequate moisture or kledana (क्लेदनम्).<br />
<br />
=== बोधककफः॥ Bodhaka Kapha ===<br />
<br />
* स्थानम् । Sthana- [[Kantha (कण्ठः)|kantha]](कण्ठः। throat), Jivha moola(जिव्हामूलम्। the root of the tongue)<br />
* कर्म। Kriya- responsible for the perception of the taste.<br />
<br />
=== तर्पककफः॥ Tarpaka Kapha ===<br />
<br />
* स्थानम् । Sthana- [[Shira (शिरस् or शिरः)|Shiras]] (शिरस् / शिरः । head)<br />
* कर्म। Kriya - responsible for the nourishment of the sensory organs.<br />
<br />
=== श्लेषककफः॥ Shleshaka Kapha ===<br />
<br />
* स्थानम् । Sthana - Sandhi (सन्धि । joints)<br />
* कर्म। Kriya - responsible for the maintenance of the integrity of the joints.<br />
<br />
== कफप्रकृतिलक्षणानि॥ Kaphaja Prakriti ==<br />
An individual has one or two dominant doshas which are associated with certain features which are displayed in that individual. Kapha dosha dominant Prakriti individual will have features like,<ref name=":1" /><br />
<br />
# Unctuous/ soft and moisturized body<br />
# Fair complexion <br />
# The compact appearance of body structure<br />
# Pleasant personality<br />
# Digestion is slow<br />
# Physical movements and thinking processes are slow.<br />
# They are intelligent<br />
# Low appetite and thirst.<br />
# Hair quality is thick.<br />
# Obedient to elders and teachers.<br />
<br />
== कफदुष्टिहेतवः लक्षणानि च॥ Responsible factors for imbalance ==<br />
There are a few factors that are responsible for the kapha dosha imbalance, some of which are natural and some are external.<ref name=":3" /> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 24)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 1 Sutra 8)</ref> <ref>Ashtanga Hrudayam (Nidanasthanam Adhyaya 1 Sutra 17-18)</ref> The natural factors that are unavoidable and invariably increase Kapha dosha are called as Prakrut hetu and then there are other external factors that increase kapha but can be avoided which are mentioned under the external factors below,<br />
<br />
=== प्राकृतहेतवः॥ Natural factors ===<br />
<br />
# Seasonal - Kapha dosha undergoes Chaya or the accumulative stage in [[Hemanta Rutucharya (हेमन्त ऋतुचर्या)|Hemant (हेमन्तऋतुः)]] and [[Shishir Rutucharya (शिशिर ऋतुचर्या)|Shishira rutu (शिशिरऋतुः)]] which is winter. Undergoes Prakopa or the vitiation stage during the [[Vasanta Rutucharya (वसन्त ऋतुचर्या)|Vasanta rutu (वसन्तऋतुः)]] or the Spring season. Undergoes Prashama stage or normal stage during the [[Greeshma Rutucharya (ग्रीष्म ऋतुचर्या)|Grishma rutu (ग्रीष्मऋतुः)]] or the summer season.<br />
# Circadian rhythm - Kapha dosha increases in the morning and also in Pradosha kala (प्रदोषकालः) which is the late evening time.<br />
# Age - Kapha dosha is dominant during childhood.<br />
# Stage of digestion - Kapha dosha increases immediately after the intake of food.<br />
# Desha - Kapha dosha is predominant in the Anupa [[Desha in Ayurveda (आयुर्वेदे देश:)|desha]] (आनूपदेशः। watery or marshy place)<br />
<br />
=== आहारादिहेतवः॥ External factors ===<br />
<br />
# Diet and lifestyle - Madhura(मधुरः। sweet),amla(अम्लः। sour), Lavana(लवणः । salty) are responsible for aggravation of Kapha dosha. Along with excessive intake of food items that are heavy to digest, and unctuous. Excessive intake of water also caused aggravation of Kapha dosha.<br />
# [[Nidra (निद्रा)|Divaswapna]] (दिवास्वपनम् । sleeping during the day), avyayama (अव्यायामम्। lack of [[Vyayama (व्यायामम्)|vyayama]] or exercise), and intake of water at night.<br />
<br />
== कफ दुष्टिलक्षणानि॥ ==<br />
When the levels of kapha dosha in fluctuate in body from normal they can lead to development of several abnormal signs and symptoms. When the kapha level increases beyond normal then it is called as Kaphavruddhi and when kapha level goes down below normal it is known as Kaphakshaya. The clinical features seen in these states of kapha imbalance are listed below,<br />
<br />
=== कफवृद्धिलक्षणानि॥ Aggravation of Kapha dosha ===<br />
Kapha dosha when aggravates in our body the below-mentioned symptoms are observed<br />
<br />
# Whitish discoloration of the skin.<br />
# Feeling cold.<br />
# Heaviness of the overall body<br />
# Fatigue or exhaustion<br />
# Excessive sleep<br />
# Lassitude <br />
# Instability in the joints<br />
# Decreased digestive capacity<br />
# Laziness<br />
# Excessive salivation<br />
# Weight gain<br />
# Difficulty in breathing<br />
# Blockage in bodily channels.<br />
# And etc.<br />
<br />
=== कफक्षयलक्षणानि ॥ Decreased Kapha dosha ===<br />
Kapha dosha when decreases in our body it showcases certain features,<br />
<br />
# Overall dryness in the body<br />
# Burning sensation<br />
# Excessive thirst<br />
# Loosening of joints<br />
# Insomnia<br />
# Giddiness<br />
# Back pain<br />
# Over body ache<br />
# Emaciation<br />
# Pricking kind of pain<br />
# Tremors<br />
# Cracking of skiing<br />
# And etc<br />
<br />
== कफस्य नानात्मजविकाराः॥ Kaphaja Nanatmaja vikara ==<br />
Kapha dosha can be diagnosed based on certain features like feeling cold, itching, gaurava(गौरवम् । heaviness), supti (सुप्तिः। numbness), upachaya (उपचयम्। accumulation) and etc are most common.<ref>Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 15-17)</ref> <br />
<br />
Kapha dosha when gets imbalanced is expressed primarily in twenty types of diseases mentioned below,<br />
{| class="wikitable"<br />
|तृप्ति - contentment<br />
|आलस्यं - laziness<br />
|बलासकश्च - loss of strength<br />
|गलगण्ड - goiter<br />
|-<br />
|तन्द्रा - lethargy<br />
|मुखमाधुर्यं - sweet taste in the mouth<br />
|अपक्ति -indigestion<br />
|अतिस्थौल्यं - obesity<br />
|-<br />
|निद्राधिक्यं - excess sleep<br />
|मुखस्रावश्च - salivation<br />
|हृदयोपलेप - layer of waste around heart<br />
|शीताग्निता - decrease in agni<br />
|-<br />
|स्तैमित्यं - rigidity<br />
|श्लेष्मोद्गिरणं - mucous discharge<br />
|कण्ठोपलेप - layer of waste around throat<br />
|उदर्द - urticaria<br />
|-<br />
|गुरुगात्रता - heaviness in the body<br />
|मलस्याधिक्यं - excessive waste products<br />
|धमनीप्रति - layer of waste products around blood vessels<br />
|श्वेतावभासता - paleness<br />
|}<br />
<br />
== कफचिकित्सायाः साधारणाः नियमाः ॥ General management principles for Kapha ==<br />
Kapha dosha imbalance must be treated with dravyas or drugs which are dominant in Pungent, astringent and bitter in taste. These drugs must be Teekshna(sharp), ushna(hot), and Ruksha(dry) in properties. <br />
<br />
These dravyas are administered at the appropriate time and in the correct dosage.<br />
<br />
[[Vamana (वमनम्)|Vamana]] karma (वमनम्) or Therapeutic emesis is considered the prime treatment in the management of Kapha dosha imbalance as it acts on the seat of Kapha dosha. thus, disorders afflicting other organs, are also managed.<br />
<br />
Also, swedana or fomentation, Shirovirechana (शिरोविरेचनम्) or [[nasya (नस्यम्)]] or errhine therapy.<br />
<br />
Exercise is also mentioned for Kapha dosha imbalance.<br />
<br />
== Reference ==<br />
<references /></div>DrDevashreehttps://dharmawiki.org/index.php?title=Kapha_dosha_(%E0%A4%95%E0%A4%AB%E0%A4%83_%E0%A4%95%E0%A4%AB%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135232Kapha dosha (कफः कफदोषः वा)2023-03-26T11:36:38Z<p>DrDevashree: Editing content, adding references and hyperlinks</p>
<hr />
<div>Kapha (कफः) literally translates to “watery froth” or “phlegm”. One of three [[doshas (दोषाः)]] along with [[Vata dosha (वातः वातदोषः वा)|Vata dosha (वातदोषः)]] and [[Pitta dosha (पित्तम् पित्तदोषः वा)|Pitta dosha (पित्तदोषः)]] are fundamentals of Ayurveda. Kapha dosha originates from [[Jala (जलम्)|Jala]] and Prithvi [[Panchamahabhutas (पञ्चमहाभूतानि)|Mahabhuta]]. Thus, Kapha dosha is represented in the body as Jala and Prithvi Mahabhuta. Similarly, the moon which is responsible for nourishment is represented as Kapha in the Universe.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 29 Sutra 6)</ref> Even though Kapha is correlated with “phlegm” the functions are broad spectrum like providing strength to the body, maintaining anatomical integrity of organ entities, and even psychological like improving patience. The primary site of Kapha dosha is Amashaya or the stomach and Vamana or the therapeutic emesis or induction of vomiting is the prime treatment of Kapha dosha diseases.<br />
<br />
== निरुक्तिः॥ Etymology ==<br />
The word 'Kapha' is explaiend as follows in Samskrit,<blockquote>केन जलेन फलति इति कफः । </blockquote>Meaning: The one which originates and grows from water element is known as Kapha. <br />
<br />
Kapha is also called as Shleshma in Ayurveda. The word “shleshma” (श्लेष्मा) is derived from the root “shlish alingane” (श्लिष आलिङ्गने) which means to adhere, bind or keep it together, embrace.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 5)</ref><br />
<br />
== कफस्य पाञ्चभौतिकत्वम् ॥ Panchamahbhuta ==<br />
Kapha dosha is originated from Jala and Prithvi Mahabhuta. Wherein, Jala is the dominant Mahabhuta in it. Acharya Sushruta opines, the origin is Jala Mahabuta only.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 42 Sutra 5)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 21 Sutra 12)</ref><br />
<br />
== Sites ==<br />
Althouh doshas are present all over the body, kapha dosha is generally present in the upper part of the body and more specifically, Uras(chest region), shiras(head), greeva(neck), Amashaya(stomach precisely), meda(Fat), Kantha (throat), rasa(plasma), ghrana(nose) and jivha(tongue). <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 20 Sutra 3 & Adhyaya 12 Sutra 3)</ref> <ref name=":0">Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 8-9) along with commentary of Chakrapani</ref><br />
<br />
Among these sites, Uras or the chest region is the predominant site of Kapha dosha. And also the uppermost region of the amashaya or stomach. <ref name=":0" /> <br />
<br />
== कफगुणाः ॥ Gunas ==<br />
Kapha or Shleshma performs various functions in the body by the means of its specific properties. These are known as gunas of Kapha and those are as follows as per various authors of Ayurveda treatises. <ref>Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 61 and Adhyaya 20 Sutra 18)</ref> <ref name=":1">Ashtanga Hrudayam (Sutrasthanam Adhyaya 1 Sutra 12)</ref> <ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 15)</ref> <ref>Charaka Samhita (Vimanasthana Adhyaya 8 Sutra 96)</ref><br />
<br />
According to different Authors,<br />
{| class="wikitable"<br />
|Charaka Samhita<br />
|Sushruta Samhita<br />
|Ashtanga Hrudayam<br />
|-<br />
|(गुरुः) Guru - heavy<br />
|Guru - heavy<br />
|Guru - heavy<br />
|-<br />
|(शीतः)Sheeta - cold<br />
|Sheeta- cold<br />
|Sheeta- cold<br />
|-<br />
|(मृदुः) Mrudu - soft<br />
|Snigdha - unctuous<br />
|Snigdha - unctuous<br />
|-<br />
|(स्निग्धः) Snidgha - unctuous<br />
|Madhura- sweet<br />
|Manda - slow<br />
|-<br />
|(मधुरः) Madhura - sweet<br />
|Picchila- slimy<br />
|Slakshna- smooth<br />
|-<br />
|(स्थिरः) Sthira - stable<br />
|Shweta - white<br />
|Mrutsna - mouldable<br />
|-<br />
|(पिच्छिलः) Picchila - slimy<br />
|<br />
|Sthira- stable<br />
|-<br />
|(मृत्स्नः) Mrutsna - mouldable<br />
|<br />
|<br />
|-<br />
|(श्लक्ष्णः) Shlaksha- smooth<br />
|<br />
|<br />
|-<br />
|(सरः) Sara - Fluid/flowy<br />
|<br />
|<br />
|-<br />
|(सान्द्रः) Sandra - compact<br />
|<br />
|<br />
|-<br />
|(स्तिमितः) Sthimita - stillness<br />
|<br />
|<br />
|-<br />
|(अच्छः) Accha - clear<br />
|<br />
|<br />
|}<br />
<br />
== कफकार्याणि ॥ Function ==<br />
Kapha dosha which is one of the 3 doshas or bio-energies in our body, performs various important functions in the body. By its integral property of stickiness performs the essential function of binding or joining 2 things togetsher, to remove friction and facilitate smooth movement of body elements etc. The functions of Kapha listed by Ayurveda acharyas in treatises are described below,<ref>Charaka Samhita (Sutrasthanam Adhyaya 18 Sutra 51 & Adhyaya 12 Sutra 12)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 11 Sutra 3)</ref> <ref name=":2">Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 4)</ref><br />
<br />
Kapha dosha has specific functions in our body,<br />
<br />
# स्नेहनम् । Snehana - it provides unctuousness, moisture, hydration to the body<br />
# बंधनम् । Bandhana- means binding in literal, kapha dosha maintains the integrity of the joints and the tissues of its organ. Basically it performs an integral function of joining and keeping the joint in any 2 parts of the body including cells intact.<br />
# स्थिरत्वम् । Sthirata - meaning stability. Kapha dosha brings about steadiness or firmness in our bodies.<br />
# गौरवत्वम् । Gauravata - meaning heaviness, it means Kapha dosha provides weight, to various anatomical structures.<br />
# वृषता । Vrushata - Helps regulate the reproductive organs and maintain their health.<br />
# धृतिः । Dhriti - Here Dhriti is patience, kapha dosha helps improve the quality of patience in the individual.<br />
# बलम् । Bala - [[Balam (बलम्)|Balam]] means strength, and Kapha dosha provides strength to the body.<br />
# उपचयम् । Upachaya - kapha dosha is responsible for the growth of body in general.<br />
# ज्ञानम् । Jnana - it means knowledge.<br />
<br />
== कफभेदाः ॥ Classification ==<br />
Although Kapha dosha is only a single entity in the whole body, on the basis of its distribution and specific function, the kapha in certain sites has been named differently and these are known as the types of Kapha. There are 5 such types of Kapha and those are described briefly in the table below, <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 15-18)</ref> <ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 12--14)</ref> <ref name=":2" /> <ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 21 Sutra 8)</ref> <br />
<br />
=== अवलम्बककफः॥ Avalambaka Kapha ===<br />
स्थानम् । Sthana- Uras (उरः। chest region)<br />
<br />
कर्म। Kriya -- Supports the function of heart by various means like nourishing the tissues and provide smoothness in the constant movements of circulation occuring at the level of the heart. Supports and maintains other kapha sites as well. Provides support to trika (त्रिक) which is the conjunction between the head and arms.<ref>Dalhana's commentary on Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 12-14)</ref> <br />
<br />
=== क्लेदककफः॥ Kledaka Kapha ===<br />
स्थानम् । Sthana-Amashaya (आमाशयः । stomach)<br />
<br />
कर्म। Kriya- disintegrates food and provides it with adequate moisture or kledana (क्लेदनम्).<br />
<br />
=== बोधककफः॥ Bodhaka Kapha ===<br />
स्थानम् । Sthana- [[Kantha (कण्ठः)|kantha]](कण्ठः। throat), Jivha moola(जिव्हामूलम्। the root of the tongue)<br />
<br />
कर्म। Kriya- responsible for the perception of the taste.<br />
<br />
=== तर्पककफः॥ Tarpaka Kapha ===<br />
स्थानम् । Sthana- [[Shira (शिरस् or शिरः)|Shiras]] (शिरस् / शिरः । head)<br />
<br />
कर्म। Kriya - responsible for the nourishment of the sensory organs.<br />
<br />
=== श्लेषककफः॥ Shleshaka Kapha ===<br />
स्थानम् । Sthana - Sandhi (सन्धि । joints)<br />
<br />
कर्म। Kriya - responsible for the maintenance of the integrity of the joints.<br />
<br />
== कफप्रकृतिलक्षणानि॥ Kaphaja Prakriti ==<br />
An individual has one or two dominant doshas which are associated with certain features which are displayed in that individual. Kapha dosha dominant Prakriti individual will have features like,<ref name=":1" /><br />
<br />
# Unctuous/ soft and moisturized body<br />
# Fair complexion <br />
# The compact appearance of body structure<br />
# Pleasant personality<br />
# Digestion is slow<br />
# Physical movements and thinking processes are slow.<br />
# They are intelligent<br />
# Low appetite and thirst.<br />
# Hair quality is thick.<br />
# Obedient to elders and teachers.<br />
<br />
== कफदुष्टिहेतवः लक्षणानि च॥ Responsible factors for imbalance ==<br />
There are a few factors that are responsible for the kapha dosha imbalance, some of which are natural and some are external and these are unavoidable.<br />
<br />
=== प्राकृतहेतवः॥ Natural factors (Sush.sutr.21.24) (Asht.hrud.sutr.1.8) (Asht.hrud.sutr.12.24) (asht.hrud.nida.1.17) ===<br />
<br />
# Seasonal - Kapha dosha undergoes Chaya or the accumulative stage in [[Hemanta Rutucharya (हेमन्त ऋतुचर्या)|Hemant]] and [[Shishir Rutucharya (शिशिर ऋतुचर्या)|Shishira]] rutu which is winter. Undergoes Prakopa or the vitiation stage during the [[Vasanta Rutucharya (वसन्त ऋतुचर्या)|Vasanta]] rutu or the Spring season. Undergoes Prashama stage or normal stage during the [[Greeshma Rutucharya (ग्रीष्म ऋतुचर्या)|Grishma]] rutu or the summer season.<br />
# Circadian rhythm - Kapha dosha increases in the morning.<br />
# Age - Kapha dosha is dominant during childhood.<br />
# Stage of digestion - Kapha dosha increases immediately after the intake of food.<br />
# Desha - Kapha dosha is predominant in the Anupa [[Desha in Ayurveda (आयुर्वेदे देश:)|desha]] (watery or marshy place)<br />
<br />
=== आहारादिहेतवः॥ External factors (Asht.hrud.nida.1.17,18) ===<br />
<br />
# Diet and lifestyle - Madhura(sweet),amla(sour), Lavana(salty) are responsible for aggravation of Kapha dosha. Along with excessive intake of food items that are heavy to digest, and unctuous. Excessive intake of water also caused aggravation of Kapha dosha.<br />
# Divaswapna (sleeping during the day), avyayama(lack of exercise), and intake of water at night. (sush.sutr.21.23)<br />
<br />
== कफ दुष्टिलक्षणानि॥ ==<br />
=== कफवृद्धिलक्षणानि॥ Aggravation of Kapha dosha ===<br />
Kapha dosha when aggravates in our body the below-mentioned symptoms are observed<br />
<br />
# Whitish discoloration of the skin.<br />
# Feeling cold.<br />
# Heaviness of the overall body<br />
# Fatigue or exhaustion<br />
# Excessive sleep<br />
# Lassitude <br />
# Instability in the joints<br />
# Decreased digestive capacity<br />
# Laziness<br />
# Excessive salivation<br />
# Weight gain<br />
# Difficulty in breathing<br />
# Blockage in bodily channels.<br />
# And etc.<br />
<br />
=== कफक्षयलक्षणानि ॥ Decreased Kapha dosha ===<br />
Kapha dosha when decreases in our body it showcases certain features,<br />
<br />
# Overall dryness in the body<br />
# Burning sensation<br />
# Excessive thirst<br />
# Loosening of joints<br />
# Insomnia<br />
# Giddiness<br />
# Back pain<br />
# Over body ache<br />
# Emaciation<br />
# Pricking kind of pain<br />
# Tremors<br />
# Cracking of skiing<br />
# And etc<br />
<br />
== कफस्य नानात्मजविकाराः॥ Kaphaja Nanatmaja vikara ==<br />
(Char.sutr.20.17)<br />
<br />
Kapha dosha can be diagnosed based on certain features like feeling cold, itching, gaurava(heaviness), supti (numbness), upachaya (accumulation) and etc are most common. (char.sutr.20.15)<br />
<br />
Kapha dosha when gets imbalaced is expressed primarily in twenty types of diseases mentioned below,<br />
{| class="wikitable"<br />
|तृप्ति - contentment<br />
|आलस्यं - laziness<br />
|बलासकश्च - loss of strength<br />
|गलगण्ड - goiter<br />
|-<br />
|तन्द्रा - lethargy<br />
|मुखमाधुर्यं - sweet taste in the mouth<br />
|अपक्ति -indigestion<br />
|अतिस्थौल्यं - obesity<br />
|-<br />
|निद्राधिक्यं - excess sleep<br />
|मुखस्रावश्च - salivation<br />
|हृदयोपलेप - layer of waste around heart<br />
|शीताग्निता - decrease in agni<br />
|-<br />
|स्तैमित्यं - rigidity<br />
|श्लेष्मोद्गिरणं - mucous discharge<br />
|कण्ठोपलेप - layer of waste around throat<br />
|उदर्द - urticaria<br />
|-<br />
|गुरुगात्रता - heaviness in the body<br />
|मलस्याधिक्यं - excessive waste products<br />
|धमनीप्रति - layer of waste products around blood vessels<br />
|श्वेतावभासता - paleness<br />
|}<br />
<br />
== कफचिकित्सायाः साधारणाः नियमाः ॥ General management ==<br />
Kapha dosha imbalance must be treated with dravyas or drugs which are dominant in Pungent, astringent and bitter in taste. These drugs must be Teekshna(sharp), ushna(hot), and Ruksha(dry) in properties. <br />
<br />
These dravyas are administered at the appropriate time and in the correct dosage.<br />
<br />
Vamana karma or Therapeutic emesis is considered the prime treatment in the management of Kapha dosha imbalance as it acts on the seat of Kapha dosha. thus, disorders afflicting other organs, are also managed.<br />
<br />
Also, swedana or fomentation, Shirivierechana or nasya or errhine therapy.<br />
<br />
Exercise is also mentioned for Kapha dosha imbalance.<br />
<br />
== Reference ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Mutra_(%E0%A4%AE%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D)&diff=135226Mutra (मूत्रम्)2023-03-24T13:45:53Z<p>DrDevashree: Created new page added content (To be edited)</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Mutra or Mootra literally means Urine. Mutra is one of the [[Malas (मलाः)|malas]] described in Ayurveda. Malas are the wastes or waste biproducts of the digestion and metabolism. At gross level, malas are known to be 3 viz. Purisha, Mutra and sweda. These are generated as wastes during the digestion and processing of the food that we eat. Mutra among these, is the liquid form of waste equated with Urine. <br />
<br />
== Etymology ==<br />
<br />
== Organ entities involved in Mutra formation ==<br />
According to Ayurvedic treatises, the organs involved in the physiology of urine formation are “Mutravaha strotas” which are the channels carrying Mutra. The moola or the root organ is “Vasti” which is the urinary bladder. “Vankshanas” (inguinal region) and “Medhra” which here is the penile region of the urethra.<br />
<br />
Kidneys are considered as “Vrikka” which is the moola or the root organ of “Medavaha strotas” hence are not a part of the Ayurvedic physiology of urine formation.<br />
<br />
== Mutravaha Strotas ==<br />
(Char.Vima.5.8)<br />
<br />
[[Strotas (स्रोतसम्)|Strotasas]] are precisely channels that are involved in the transportation and transformation of the dhatu and waste substances. <br />
<br />
Mutravaha strotas are the channels that transport urine from [[Basti ( बस्तिः)|Basti]] (urinary bladder) through Medhra () for excretion. <br />
<br />
Mutravaha strotas is also a fundamental entity for diagnostic purposes. <br />
<br />
=== Causes of vitiation of Mutravaha strotasa ===<br />
There are certain causes that are responsible for the vitiation of Mutravaha Strotas, (Char.Vima.5.20)<br />
<br />
# Drinking water and intake of food during the urge of urination<br />
# Coitus during the urge of micturition<br />
# Suppression of the urge of urination specifically in people that are suffering from emaciation and are wounded.<br />
<br />
=== Symptoms of vitiation of Mutravaha strotas ===<br />
<br />
# Excessive urination quantitively <br />
# Very less expulsion of urine<br />
# Frequent urination<br />
# Diminished urination (in frequency)<br />
# Thick urine consistency<br />
# Painful urination<br />
<br />
== Function ==<br />
(Sush.Sutr.15.5) dalhan teeka (Asht.Hrud.Sutr.11.5)<br />
<br />
# Separation and excretion of excessive moisture content from the body<br />
# Filling of the urinary bladder<br />
# Maintenance of volume in the bladder<br />
<br />
== Mutra Pareeksha ==<br />
Mutra Pareeksha according to ayurvedic treatises is the diagnostic as well as the prognostic tool of examination. Acharya Yogratnakar has explained “Asthasthana Pareeksha” () one of which is the Mutra pareeksha or the urine examination.<br />
<br />
(yogratnakar Mutra pareeksha)<br />
<br />
A CRITICAL REVIEW OF MUTRA PARIKSHA (URINE EXAMINATION) IN THE CONTEXT OF AYURVEDA & MODERN CONTEXT<br />
<br />
=== Taila-Bindu Pareeksha ===<br />
This is a unique method of examination according to Acharya Yogratnakar that includes the usage of Til taila (sesame oil) as the tool for examination.<br />
<br />
# Collection of Mutra<br />
<br />
Urine is collected for Mutra Pareeksha before four ghatika in the last Yama of the night. Midflow urine is collected in the glass dish, bronze dish, or earthen dish. Then a single drop of tila taila is dropped in the dish filled with urine and the drop is observed.<br />
<br />
# Interpretations<br />
<br />
{| class="wikitable"<br />
|Shape of oil drop<br />
|Dosha dominant<br />
|-<br />
|Sarpa (snake-like)<br />
|Vata<br />
|-<br />
|Chhatra (umbrella-like)<br />
|Pitta<br />
|-<br />
|Mukta (pearl-like)<br />
|Kapha<br />
|}<br />
{| class="wikitable"<br />
|Movement<br />
|Sadhyasdhyata (prognosis)<br />
|-<br />
|Spreads immediately<br />
|Sadhya (curable)<br />
|-<br />
|Sinks to the bottom<br />
|Asadhya (incurable)<br />
|-<br />
|Does not spread<br />
|Kashtasadhya (difficult to cure)<br />
|}<br />
According to the direction of movement,<br />
{| class="wikitable"<br />
|Spread of oil drop<br />
|Prognosis<br />
|-<br />
|east/west/north/south<br />
|Curable<br />
|-<br />
|Eshanya (North east)<br />
|Death within one month<br />
|-<br />
|Agneya(south east)/nairutya (south west)<br />
|Immediate death<br />
|-<br />
|Vayavya (north west)<br />
|Bad prognosis<br />
|}<br />
<br />
== Clinical features of disturbed levels of Mutra ==<br />
<br />
=== Mutrakshaya Lakshana ===<br />
(Char.sutr.17.71) (Sush.Sutr.15.11) (Asht.Hrud.Sutr.11.22)<br />
<br />
# मूत्रकृच्छ्रं - Painful expulsion of urine.<br />
# मूत्रवैवर्ण्य - discolouration of the urine<br />
# पिपासा - excessive thirst<br />
# मुखं च परिशुष्यति| - dryness of mouth<br />
# Hematuria<br />
# Reduced urine frequency and quantity<br />
# Pain in lower abdomen<br />
<br />
=== Mutravriddhi Lakshana ===<br />
(Sush.Sutr.15.15) (Asht.Hrud.Sutr.11.13)<br />
<br />
# Increase in the quantity of urine<br />
# Pricking pain in the region of the urinary bladder<br />
# Abdominal distension<br />
# Increased urine frequency <br />
<br />
== Diseases pertaining to Mutra and its channels ==<br />
(Char.sidd.9.25,26)<br />
<br />
# Mutrauksada - dense urine<br />
# Mutrajathara - accumulation of urine in the abdominal cavity<br />
# Mutrautsanga - residual urine <br />
# Mutratita - delayed urination<br />
# Mutrakrichra - dysuria<br />
# Vatashtila - stone-like swelling<br />
# Vatabasti - an affliction of vata dosha in the vasti<br />
# Ushnavata - burning urination<br />
# Raktagranthi - swelling in the bladder <br />
<br />
== General Management ==<br />
Specific medicines<br />
<br />
Mutrasangrahaniya, Mutravirajinya, and mutrala are the specific gana or the group of herbs that are responsible for the treatment of various Mutra vikaras. <br />
{| class="wikitable"<br />
|Gana<br />
|Dravyas<br />
|-<br />
|Mutrasangrahaniya<br />
|(Syzygium cumini)jambu, (Mangifera indica Linn.)amra, (Ficus lacor Buch.)plaksha, (Ficus benghalensis Linn.)vata, (Albizzia lebbeck)kaptana, (Ficus racemosa)udumbara, (Ficus religiosa )ashwattha, (Semecarpus anacardium) bhallataka, (Bauhinia racemosa)ashmantaka, (Acacia catechu Willd )somavalka<br />
|-<br />
|Mutravirajaniya<br />
|Padmak(nelumbo nucefera),Utpala (Nymphea stellata),Saugandhika (white ginger lily),Yashtimadhu (Glycirrhiza glabra), Priyangu (Callicarpa microphila), Dhataki (woodfordia fructicosa)<br />
|-<br />
|Mutrala<br />
|Gokshura (Tribulus terrestris), Vasuka (Indigofera ennaphila), Vashira (Gyanadropis gynandra), Darbha(Desmostachya bipinnata), Kusha, Kasha (Saccharum spontaneum)<br />
|}</div>DrDevashreehttps://dharmawiki.org/index.php?title=Kapha_dosha_(%E0%A4%95%E0%A4%AB%E0%A4%83_%E0%A4%95%E0%A4%AB%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135219Kapha dosha (कफः कफदोषः वा)2023-03-21T15:42:13Z<p>DrDevashree: </p>
<hr />
<div>Kapha (कफः) literally translates to “watery froth” or “phlegm”. One of three [[doshas (दोषाः)]] along with [[Vata dosha (वातः वातदोषः वा)|Vata dosha (वातदोषः)]] and [[Pitta dosha (पित्तम् पित्तदोषः वा)|Pitta dosha (पित्तदोषः)]] are fundamentals of Ayurveda. Kapha dosha originates from [[Jala (जलम्)|Jala]] and Prithvi [[Panchamahabhutas (पञ्चमहाभूतानि)|Mahabhuta]]. Thus, Kapha dosha is represented in the body as Jala and Prithvi Mahabhuta. Similarly, the moon which is responsible for nourishment is represented as Kapha in the Universe.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 29 Sutra 6)</ref>(Sush.Sutr.29.6) Even though Kapha is correlated with “phlegm” the functions are broad spectrum like providing strength to the body, maintaining anatomical integrity of organ entities, and even psychological like improving patience. The primary site of Kapha dosha is Amashaya or the stomach and Vamana or the therapeutic emesis or induction of vomiting is the prime treatment of Kapha dosha diseases.<br />
<br />
== निरुक्तिः॥ Etymology ==<br />
Sush.sutr.21.5<br />
<br />
The word “shleshma” (श्लेष्मा) is derived from the root “shlish alingane” (श्लिष आलिङ्गने) which means to adhere, bind or keep it together, embrace. <br />
<br />
== कफस्य पाञ्चभौतिकत्वम् ॥ Panchamahbhuta ==<br />
(Asht.sutr.21.2) (Sush.sutr.42.5)<br />
<br />
Kapha dosha is originated from Jala and Prithvi Mahabhuta. Wherein, Jala is the dominant Mahabhuta in it. Acharya Sushruta opines, the origin is Jala Mahabuta only.<br />
<br />
Sites<br />
<br />
Asht.hrud.sutr.20.3) (Asht.hrud.sutr.12.3) (Char.sutr.20.9)<br />
<br />
Althouh doshas are present all over the body, kapha dosha is generally present in the upper part of the body and more specifically,<br />
<br />
Uras(chest region), shiras(head), greeva(neck), Amashaya(stomach precisely), meda(Fat), Kantha (throat), rasa(plasma), ghrana(nose) and jivha(tongue)<br />
<br />
Among these sites, Uras or the chest region is the predominant site of Kapha dosha.(Char.sutr.20.9) And also the uppermost region of the amashaya or stomach.(Chakrapani on Char.sutr.20.8) <br />
<br />
== कफगुणाः ॥ Gunas ==<br />
(Char.sutr.1.61) (Char.sutr.20.18) (Asht.hrud.sutr.1.12) (Sush.sutr.2115) (Char.Vima.8.96)<br />
<br />
According to different Authors,<br />
{| class="wikitable"<br />
|Charaka Samhita<br />
|Sushruta Samhita<br />
|Ashtanga Hrudayam<br />
|-<br />
|Guru - heavy<br />
|Guru - heavy<br />
|Guru - heavy<br />
|-<br />
|Sheeta - cold<br />
|Sheeta- cold<br />
|Sheeta- cold<br />
|-<br />
|Mrudu - soft<br />
|Snigdha - unctuous<br />
|Snigdha - unctuous<br />
|-<br />
|Snidgha - unctuous <br />
|Madhura- sweet<br />
|Manda - slow<br />
|-<br />
|Madhura - sweet<br />
|Picchila- slimy<br />
|Slakshna- smooth<br />
|-<br />
|Sthira - stable<br />
|Shweta - white<br />
|Mrutsna - mouldable<br />
|-<br />
|Picchila - slimy<br />
|<br />
|Sthira- stable<br />
|-<br />
|Mrutsna - mouldable<br />
|<br />
|<br />
|-<br />
|Shlaksha- smooth<br />
|<br />
|<br />
|-<br />
|Sara - Fluid/flowy<br />
|<br />
|<br />
|-<br />
|Sandra - compact<br />
|<br />
|<br />
|-<br />
|Sthimita - stillness <br />
|<br />
|<br />
|-<br />
|Accha - clear<br />
|<br />
|<br />
|}<br />
<br />
== कफकार्याणि ॥ Function ==<br />
(asht.hrud.sutr. 11.3) (Char.sutr.18.51) (Char.sutr.12.12) (Sush.sutr.15.4)<br />
<br />
Kapha dosha has specific functions in our body,<br />
<br />
# स्नेहनम् । Snehana - it provides unctuousness, moisture, hydration to the body<br />
# बंधनम् । Bandhana- means binding in literal, kapha dosha maintains the integrity of the joints and the tissues of its organ. Basically it performs an integral function of joining and keeping the joint in any 2 parts of the body including cells intact.<br />
# स्थिरत्वम् । Sthirata - meaning stability. Kapha dosha brings about steadiness or firmness in our bodies.<br />
# गौरवत्वम् । Gauravata - meaning heaviness, it means Kapha dosha provides weight, to various anatomical structures.<br />
# वृषता । Vrushata - Helps regulate the reproductive organs and maintain their health.<br />
# धृतिः । Dhriti - Here Dhriti is patience, kapha dosha helps improve the quality of patience in the individual.<br />
# बलम् । Bala - [[Balam (बलम्)|Balam]] means strength, and Kapha dosha provides strength to the body.<br />
# उपचयम् । Upachaya - kapha dosha is responsible for the growth of body in general.<br />
# ज्ञानम् । Jnana - it means knowledge.<br />
<br />
== कफभेदाः ॥ Classification ==<br />
(Asht.hrud.sutr.12.15-18) (Sush.sutr.15.4) (sush.sutr.21.12-14) (Asht.sang.sutr.21.8)<br />
<br />
Kapha dosha is classified according to the Stahan(location), and Kriya(function), in five types mentioned below,<br />
<br />
=== अवलम्बककफः॥ Avalambaka Kapha ===<br />
स्थानम् । Sthana- Uras(chest region)<br />
<br />
कर्म। Kriya -- maintains the functions of the heart and other structures through annarasa or the essential nutrients. Supports and maintains other kapha sites as well. Provides trika which is the conjunction between the head and arms.(Sush.sutr.21.12-14, Dalhana teeka)<br />
<br />
=== क्लेदककफः॥ Kledaka Kapha ===<br />
स्थानम् । Sthana-Amashaya (stomach)<br />
<br />
कर्म। Kriya- disintegrates food and provides it with adequate moisture or kledana.<br />
<br />
=== बोधककफः॥ Bodhaka Kapha ===<br />
स्थानम् । Sthana- kantha(throat), Jivha moola(the root of the tongue)<br />
<br />
कर्म। Kriya- responsible for the perception of the taste.<br />
<br />
=== तर्पककफः॥ Tarpaka Kapha ===<br />
स्थानम् । Sthana- Shiras (head)<br />
<br />
कर्म। Kriya - responsible for the nourishment of the sensory organs.<br />
<br />
=== श्लेषककफः॥ Shleshaka Kapha ===<br />
स्थानम् । Sthana - Sandhi (joints)<br />
<br />
कर्म। Kriya - responsible for the maintenance of the integrity of the joints.<br />
<br />
== कफप्रकृतिलक्षणानि॥ Kaphaja Prakriti ==<br />
An individual has one or two dominant doshas which are associated with certain features which are displayed in that individual. Kapha dosha dominant Prakriti individual will have features like<br />
<br />
(Char.vima.8.96)<br />
<br />
# Unctuous body <br />
# Fair complexion <br />
# The compact appearance of body structure<br />
# Pleasant personality<br />
# Digestion is slow<br />
# Physical movements and thinking processes are slow.<br />
# They are intelligent<br />
# Low appetite and thirst.<br />
# Hair quality is thick.<br />
# Obedient to elders and teachers.<br />
<br />
== कफदुष्टिहेतवः लक्षणानि च॥ Responsible factors for imbalance ==<br />
There are a few factors that are responsible for the kapha dosha imbalance, some of which are natural and some are external and these are unavoidable.<br />
<br />
=== प्राकृतहेतवः॥ Natural factors (Sush.sutr.21.24) (Asht.hrud.sutr.1.8) (Asht.hrud.sutr.12.24) (asht.hrud.nida.1.17) ===<br />
<br />
# Seasonal - Kapha dosha undergoes Chaya or the accumulative stage in Hemant and Shishira rutu which is winter. Undergoes Prakopa or the vitiation stage during the Vasanta rutu or the Spring season. Undergoes Prashama stage or normal stage during the Grishma rutu or the summer season.<br />
# Circadian rhythm - Kapha dosha increases in the morning.<br />
# Age - Kapha dosha is dominant during childhood.<br />
# Stage of digestion - Kapha dosha increases immediately after the intake of food.<br />
# Desha - Kapha dosha is predominant in the Anupa desha (watery or marshy place)<br />
<br />
=== आहारादिहेतवः॥ External factors (Asht.hrud.nida.1.17,18) ===<br />
<br />
# Diet and lifestyle - Madhura(sweet),amla(sour), Lavana(salty) are responsible for aggravation of Kapha dosha. Along with excessive intake of food items that are heavy to digest, and unctuous. Excessive intake of water also caused aggravation of Kapha dosha.<br />
# Divaswapna (sleeping during the day), avyayama(lack of exercise), and intake of water at night. (sush.sutr.21.23)<br />
<br />
== कफ दुष्टिलक्षणानि॥ ==<br />
=== कफवृद्धिलक्षणानि॥ Aggravation of Kapha dosha ===<br />
Kapha dosha when aggravates in our body the below-mentioned symptoms are observed<br />
<br />
# Whitish discoloration of the skin.<br />
# Feeling cold.<br />
# Heaviness of the overall body<br />
# Fatigue or exhaustion<br />
# Excessive sleep<br />
# Lassitude <br />
# Instability in the joints<br />
# Decreased digestive capacity<br />
# Laziness<br />
# Excessive salivation<br />
# Weight gain<br />
# Difficulty in breathing<br />
# Blockage in bodily channels.<br />
# And etc.<br />
<br />
=== कफक्षयलक्षणानि ॥ Decreased Kapha dosha ===<br />
Kapha dosha when decreases in our body it showcases certain features,<br />
<br />
# Overall dryness in the body<br />
# Burning sensation<br />
# Excessive thirst<br />
# Loosening of joints<br />
# Insomnia<br />
# Giddiness<br />
# Back pain<br />
# Over body ache<br />
# Emaciation<br />
# Pricking kind of pain<br />
# Tremors<br />
# Cracking of skiing<br />
# And etc<br />
<br />
== कफस्य नानात्मजविकाराः॥ Kaphaja Nanatmaja vikara ==<br />
(Char.sutr.20.17)<br />
<br />
Kapha dosha can be diagnosed based on certain features like feeling cold, itching, gaurava(heaviness), supti (numbness), upachaya (accumulation) and etc are most common. (char.sutr.20.15)<br />
<br />
Kapha dosha when gets imbalaced is expressed primarily in twenty types of diseases mentioned below,<br />
{| class="wikitable"<br />
|तृप्ति - contentment<br />
|आलस्यं - laziness<br />
|बलासकश्च - loss of strength<br />
|गलगण्ड - goiter<br />
|-<br />
|तन्द्रा - lethargy<br />
|मुखमाधुर्यं - sweet taste in the mouth<br />
|अपक्ति -indigestion<br />
|अतिस्थौल्यं - obesity<br />
|-<br />
|निद्राधिक्यं - excess sleep<br />
|मुखस्रावश्च - salivation<br />
|हृदयोपलेप - layer of waste around heart<br />
|शीताग्निता - decrease in agni<br />
|-<br />
|स्तैमित्यं - rigidity<br />
|श्लेष्मोद्गिरणं - mucous discharge<br />
|कण्ठोपलेप - layer of waste around throat<br />
|उदर्द - urticaria<br />
|-<br />
|गुरुगात्रता - heaviness in the body<br />
|मलस्याधिक्यं - excessive waste products<br />
|धमनीप्रति - layer of waste products around blood vessels<br />
|श्वेतावभासता - paleness<br />
|}<br />
<br />
== कफचिकित्सायाः साधारणाः नियमाः ॥ General management ==<br />
Kapha dosha imbalance must be treated with dravyas or drugs which are dominant in Pungent, astringent and bitter in taste. These drugs must be Teekshna(sharp), ushna(hot), and Ruksha(dry) in properties. <br />
<br />
These dravyas are administered at the appropriate time and in the correct dosage.<br />
<br />
Vamana karma or Therapeutic emesis is considered the prime treatment in the management of Kapha dosha imbalance as it acts on the seat of Kapha dosha. thus, disorders afflicting other organs, are also managed.<br />
<br />
Also, swedana or fomentation, Shirivierechana or nasya or errhine therapy.<br />
<br />
Exercise is also mentioned for Kapha dosha imbalance.<br />
<br />
== Reference ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Kapha_dosha_(%E0%A4%95%E0%A4%AB%E0%A4%83_%E0%A4%95%E0%A4%AB%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135218Kapha dosha (कफः कफदोषः वा)2023-03-21T13:51:20Z<p>DrDevashree: </p>
<hr />
<div>Kapha (कफः) literally translates to “watery froth” or “phlegm”. One of three [[doshas (दोषाः)]] along with [[Vata dosha (वातः वातदोषः वा)|Vata dosha (वातदोषः)]] and [[Pitta dosha (पित्तम् पित्तदोषः वा)|Pitta dosha (पित्तदोषः)]] are fundamentals of Ayurveda. Kapha dosha originates from [[Jala (जलम्)|Jala]] and Prithvi [[Panchamahabhutas (पञ्चमहाभूतानि)|Mahabhuta]]. Thus, Kapha dosha is represented in the body as Jala and Prithvi Mahabhuta. Similarly, the moon which is responsible for nourishment is represented as Kapha in the Universe.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 29 Sutra 6)</ref>(Sush.Sutr.29.6) Even though Kapha is correlated with “phlegm” the functions are broad spectrum like providing strength to the body, maintaining anatomical integrity of organ entities, and even psychological like improving patience. The primary site of Kapha dosha is Amashaya or the stomach and Vamana or the therapeutic emesis or induction of vomiting is the prime treatment of Kapha dosha diseases.<br />
<br />
== Etymology ==<br />
Sush.sutr.21.5<br />
<br />
The word “shleshma” is derived from the root “shlish alingane” which means to adhere, bind or keep it together, embrace. <br />
<br />
== Panchamahbhuta ==<br />
(Asht.sutr.21.2) (Sush.sutr.42.5)<br />
<br />
Kapha dosha is originated from Jala and Prithvi Mahabhuta. Wherein, Jala is the dominant Mahabhuta in it. Acharya Sushruta opines, the origin is Jala Mahabuta only.<br />
<br />
Sites<br />
<br />
Asht.hrud.sutr.20.3) (Asht.hrud.sutr.12.3) (Char.sutr.20.9)<br />
<br />
Althouh doshas are present all over the body, kapha dosha is generally present in the upper part of the body and more specifically,<br />
<br />
Uras(chest region), shiras(head), greeva(neck), Amashaya(stomach precisely), meda(Fat), Kantha (throat), rasa(plasma), ghrana(nose) and jivha(tongue)<br />
<br />
Among these sites, Uras or the chest region is the predominant site of Kapha dosha.(Char.sutr.20.9) And also the uppermost region of the amashaya or stomach.(Chakrapani on Char.sutr.20.8) <br />
<br />
== Gunas ==<br />
(Char.sutr.1.61) (Char.sutr.20.18) (Asht.hrud.sutr.1.12) (Sush.sutr.2115) (Char.Vima.8.96)<br />
<br />
According to different Authors,<br />
{| class="wikitable"<br />
|Acharya Charaka<br />
|Acharya Sushruta<br />
|Acharya Vagbhata<br />
|-<br />
|Guru - heavy<br />
|Guru - heavy<br />
|Guru - heavy<br />
|-<br />
|Sheeta - cold<br />
|Sheeta- cold<br />
|Sheeta- cold<br />
|-<br />
|Mrudu - soft<br />
|Snigdha - unctuous<br />
|Snigdha - unctuous<br />
|-<br />
|Snidgha - unctuous <br />
|Madhura- sweet<br />
|Manda - slow<br />
|-<br />
|Madhura - sweet<br />
|Picchila- slimy<br />
|Slakshna- smooth<br />
|-<br />
|Sthira - stable<br />
|Shweta - white<br />
|Mrutsna - mouldable<br />
|-<br />
|Picchila - slimy<br />
|<br />
|Sthira- stable<br />
|-<br />
|Mrutsna - mouldable<br />
|<br />
|<br />
|-<br />
|Shlaksha- smooth<br />
|<br />
|<br />
|-<br />
|Sara - Fluid/flowy<br />
|<br />
|<br />
|-<br />
|Sandra - compact<br />
|<br />
|<br />
|-<br />
|Sthimita - stillness <br />
|<br />
|<br />
|-<br />
|Accha - clear<br />
|<br />
|<br />
|}<br />
<br />
== Function ==<br />
(asht.hrud.sutr. 11.3) (Char.sutr.18.51) (Char.sutr.12.12) (Sush.sutr.15.4)<br />
<br />
Kapha dosha has specific functions in our body,<br />
<br />
# Snehana - it provides unctuousness to the body<br />
# Bandhana means binding in literal, kapha dosha maintains the integrity of the joints and the tissues of its organ.<br />
# Sthirata - meaning, stability. Kapha dosha brings about steadiness or firmness in our bodies.<br />
# Gauravata - meaning heaviness, it means Kapha dosha provides weight, to various anatomical structures.<br />
# Vrushata - helps regulate the reproductive organs and maintain their health.<br />
# Dhriti - here Dhriti is patience, kapha dosha helps improve the quality of patience in the individual.<br />
# Bala - Bala means strength, and Kapha dosha provides strength to the body.<br />
# Upachaya - kapha dosha is responsible for the growth of body in general.<br />
# Jnyana - it means knowledge.<br />
<br />
== Classification ==<br />
(Asht.hrud.sutr.12.15-18) (Sush.sutr.15.4) (sush.sutr.21.12-14) (Asht.sang.sutr.21.8)<br />
<br />
Kapha dosha is classified according to the Stahan(location), and Kriya(function), in five types mentioned below,<br />
<br />
=== Avalambaka Kapha ===<br />
Sthana- Uras(chest region)<br />
<br />
Kriya -- maintains the functions of the heart and other structures through annarasa or the essential nutrients. Supports and maintains other kapha sites as well. Provides trika which is the conjunction between the head and arms.(Sush.sutr.21.12-14, Dalhana teeka)<br />
<br />
=== Kledaka Kapha ===<br />
Sthana-Amashaya (stomach)<br />
<br />
Kriya- disintegrates food and provides it with adequate moisture or kledana.<br />
<br />
=== Bodhaka Kapha ===<br />
Sthana- kantha(throat), Jivha moola(the root of the tongue)<br />
<br />
Kriya- responsible for the perception of the taste.<br />
<br />
=== Tarpaka Kapha ===<br />
Sthana- Shiras (head)<br />
<br />
Kriya - responsible for the nourishment of the sensory organs.<br />
<br />
=== Shleshaka Kapha ===<br />
Sthana - Sandhi (joints)<br />
<br />
Kriya - responsible for the maintenance of the integrity of the joints.<br />
<br />
== Kaphaja Prakriti ==<br />
An individual has one or two dominant doshas which are associated with certain features which are displayed in that individual. Kapha dosha dominant Prakriti individual will have features like<br />
<br />
(Char.vima.8.96)<br />
<br />
# Unctuous body <br />
# Fair complexion <br />
# The compact appearance of body structure<br />
# Pleasant personality<br />
# Digestion is slow<br />
# Physical movements and thinking processes are slow.<br />
# They are intelligent<br />
# Low appetite and thirst.<br />
# Hair quality is thick.<br />
# Obedient to elders and teachers.<br />
<br />
== Responsible factors for imbalance ==<br />
There are a few factors that are responsible for the kapha dosha imbalance, some of which are natural and some are external and these are unavoidable.<br />
<br />
=== Natural factors (Sush.sutr.21.24) (Asht.hrud.sutr.1.8) (Asht.hrud.sutr.12.24) (asht.hrud.nida.1.17) ===<br />
<br />
# Seasonal - Kapha dosha undergoes Chaya or the accumulative stage in Hemant and Shishira rutu which is winter. Undergoes Prakopa or the vitiation stage during the Vasanta rutu or the Spring season. Undergoes Prashama stage or normal stage during the Grishma rutu or the summer season.<br />
# Circadian rhythm - Kapha dosha increases in the morning.<br />
# Age - Kapha dosha is dominant during childhood.<br />
# Stage of digestion - Kapha dosha increases immediately after the intake of food.<br />
# Desha - Kapha dosha is predominant in the Anupa desha (watery or marshy place)<br />
<br />
=== External factors (Asht.hrud.nida.1.17,18) ===<br />
<br />
# Diet and lifestyle - Madhura(sweet),amla(sour), Lavana(salty) are responsible for aggravation of Kapha dosha. Along with excessive intake of food items that are heavy to digest, and unctuous. Excessive intake of water also caused aggravation of Kapha dosha.<br />
# Divaswapna (sleeping during the day), avyayama(lack of exercise), and intake of water at night. (sush.sutr.21.23)<br />
<br />
== Kapha Vriddhi Lakshana | Aggravation of Kapha dosha ==<br />
Kapha dosha when aggravates in our body the below-mentioned symptoms are observed<br />
<br />
# Whitish discoloration of the skin.<br />
# Feeling cold.<br />
# Heaviness of the overall body<br />
# Fatigue or exhaustion<br />
# Excessive sleep<br />
# Lassitude <br />
# Instability in the joints<br />
# Decreased digestive capacity<br />
# Laziness<br />
# Excessive salivation<br />
# Weight gain<br />
# Difficulty in breathing<br />
# Blockage in bodily channels.<br />
# And etc.<br />
<br />
== Kapha Kshaya Lakshana | Decreased Kapha dosha ==<br />
Kapha dosha when decreases in our body it showcases certain features,<br />
<br />
# Overall dryness in the body<br />
# Burning sensation<br />
# Excessive thirst<br />
# Loosening of joints<br />
# Insomnia<br />
# Giddiness<br />
# Back pain<br />
# Over body ache<br />
# Emaciation<br />
# Pricking kind of pain<br />
# Tremors<br />
# Cracking of skiing<br />
# And etc<br />
<br />
== Kaphaja Nanatmaja vikara ==<br />
(Char.sutr.20.17)<br />
<br />
Kapha dosha can be diagnosed based on certain features like feeling cold, itching, gaurava(heaviness), supti (numbness), upachaya (accumulation) and etc are most common. (char.sutr.20.15)<br />
<br />
Kapha dosha when gets imbalaced is expressed primarily in twenty types of diseases mentioned below,<br />
{| class="wikitable"<br />
|तृप्ति - contentment<br />
|आलस्यं - laziness<br />
|बलासकश्च - loss of strength<br />
|गलगण्ड - goiter<br />
|-<br />
|तन्द्रा - lethargy<br />
|मुखमाधुर्यं - sweet taste in the mouth<br />
|अपक्ति -indigestion<br />
|अतिस्थौल्यं - obesity<br />
|-<br />
|निद्राधिक्यं - excess sleep<br />
|मुखस्रावश्च - salivation<br />
|हृदयोपलेप - layer of waste around heart<br />
|शीताग्निता - decrease in agni<br />
|-<br />
|स्तैमित्यं - rigidity<br />
|श्लेष्मोद्गिरणं - mucous discharge<br />
|कण्ठोपलेप - layer of waste around throat<br />
|उदर्द - urticaria<br />
|-<br />
|गुरुगात्रता - heaviness in the body<br />
|मलस्याधिक्यं - excessive waste products<br />
|धमनीप्रति - layer of waste products around blood vessels<br />
|श्वेतावभासता - paleness<br />
|}<br />
<br />
== General management ==<br />
Kapha dosha imbalance must be treated with dravyas or drugs which are dominant in Pungent, astringent and bitter in taste. These drugs must be Teekshna(sharp), ushna(hot), and Ruksha(dry) in properties. <br />
<br />
These dravyas are administered at the appropriate time and in the correct dosage.<br />
<br />
Vamana karma or Therapeutic emesis is considered the prime treatment in the management of Kapha dosha imbalance as it acts on the seat of Kapha dosha. thus, disorders afflicting other organs, are also managed.<br />
<br />
Also, swedana or fomentation, Shirivierechana or nasya or errhine therapy.<br />
<br />
Exercise is also mentioned for Kapha dosha imbalance.<br />
<br />
== Reference ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Pitta_dosha_(%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135214Pitta dosha (पित्तम् पित्तदोषः वा)2023-03-21T11:04:07Z<p>DrDevashree: Editing content, adding references and hyperlinks</p>
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<div>“Pitta” (पित्तम्) literally translates to “bile” or “bilious humor. It is one of three [[doshas (दोषाः)]] that are the primary foundations of Ayurveda and more specifically one of the fundamental and unique entities in the understanding of Ayurvedic anatomy, physiology, pathology and etc. Doshas are also known as bio-energies controlling the functioning of the entire body. Some consider Pitta to be equivalent to the bile described in western science, but its properties, its physiology in [[sharira (शरीरम्)]] are peculiar and distinct and must be understood from the Ayurvedic point of view. Pitta is known as “heat” in general which is originated from the “agni” mahabhuta (अग्निमहाभूतम्). Thus Pitta represnts the Fire element inside the body which chiefly performs the function of transformation in the body. Along with other doshas, [[dhatus (धातवः)]](tissues) and [[malas (मलाः)]], Pitta dosha carries out various other functions as well e.g. vision, skin color generation, generation of hunger, thirst and intelligence etc. Among all these functions, Digestion of food along with maintenance of body temperature is the most important function of the Pitta. <br />
<br />
== निरुक्तिः॥ Etymology ==<br />
The word Pitta is derived from the root as below,<blockquote>‘तप’ सन्तापे | (sush. sutr. 21.5)<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 5)</ref></blockquote>Here the root word is “Tapa” (तपस्) which means to generate heat or to burn.<br />
<br />
“Santape" (संतापे) literally means to torment, this explains the feature of pitta as that which generates extreme heat. <br />
<br />
== पित्तदोषस्थानानि॥ Sites of Pitta dosha ==<br />
Even though the doshas are present all over the body, there are certain sites where there is a predominance of each dosha. Pitta dosha is generally present in the middle region of the [[Sharira (शरीरम्)|sharira]], between [[Hrudaya (हृदयम्)|hriday (हृदयम् | heart)]] and naabhi (umbilicus).<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 1 Sutra 4)</ref> <ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 4)</ref> <blockquote>नाभिरामाशयः स्वेदो लसीका रुधिरं रसः| दृक् स्पर्शनं च पित्तस्य, नाभिरत्र विशेषतः||२|| (Asht. Hrud. 12.2)<ref>Ashtanag Hrudayam (Sutrasthanam Adhyaya 12 Sutra 2)</ref></blockquote>Meaning: Pitta is situated in Naabhi(umbilicus), amashaya(stomach precisely), sweda(sweat), lasika(lymph), rasa(correlated loosely as plasma), rudhira(blood), drik(eyes), tvacha(skin). More specifically Nabhi is the chief site of Pitta. <br />
<br />
== पित्तस्य पाञ्चभौतिकत्वम् ॥ Panchabhuta composition ==<br />
All the living and non-living entities (matter in the universe) has evolved from or made up of [[Panchamahabhutas (पञ्चमहाभूतानि)]]. Teja Mahabhuta (तेज महाभूतम्) or Agni mahabhuta (अग्नि महाभूतम्) which literally means the fire element , is predominant in the Pitta dosha. Thus, Pitta dosha originated from the Teja mahabhuta.<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 21 Sutra 1)</ref><br />
<br />
== अग्निपित्तयोः आश्रयाश्रयीभावः ॥ Relationship between Pitta and Agni ==<br />
Pitta dosha and Agni Mahabhuta have Ashraya-ashrayi bhava (आश्रय-आश्रयीभावः) which is a unique Ayurvedic concept that precisely states the interdependency of these two separate entities. The word Ashraya means that which “depends on” and Ashrayi means that which is “the dependent”. <br />
<br />
Agni is present in our body in the form of pitta dosha, thus Agni works in our sharira through pitta dosha.<ref>Charaka Samhita (Sutrasthanama Adhyaya 12 Sutra 11)</ref> <ref>Sushruta Samhita (Sutrasthanama Adhyaya 21 Sutra 9)</ref><br />
<br />
Agni and Pitta dosha perform similar functions like Dahana (दहनम् । digestion), Pachana(पाचनम्), and abhipravartana (अभिप्रवर्तनम् । transformation). Both of these when vitiated are managed with sheeta [[Dravya (द्रव्यम्)|dravya]] (शीतद्रव्यम् | coolant drugs) or [[Therapeutic activity in Ayurveda (आयुर्वेदे कर्म)|karma]] ( कर्म । procedures with cooling properties). Although there are certain similarities as well. For instance, Ghrita or ghee is excellent to pacify the aggravated Pitta dosha, but at the same time ghee is used to kindle or increase the digestive fire i.e. agni.<ref>Charaka Samhita (Sutrasthanama Adhyaya 13 Sutra 43)</ref> Even though they are interdependent in certain ways, while describing “swasthya” (स्वास्थ्यम्) or complete health, they are described as separate entities stating “samadosha” (समदोषः) “Sama Agni” (समाग्निः) which means a balanced state of doshas and a balanced state of Agni is required for maintenance of “swasthya.<ref>Sushruta Samhita (Sutrasthanama Adhyaya 15 Sutra 41)</ref> This understanding of interdependency between the two separate entities is essential for a better understanding of the disease manifestation and prognosis which helps in the planning of management.<br />
<br />
== पित्त-इन्द्रियसंबंधः ॥ Association with Indriya ==<br />
[[Indriyas (इन्द्रियाणि)]] are the sensory & motor organs through which knowledge is perceived and response in generated. ‘Indra” which means “[[atman (आत्मन्)]]” or soul experiences this knowledge. There are five sense organs “Chakshu”(चक्षु । Vision), Shrotra (श्रोत्रम्। Auditory), ghrana (घ्राणम्। olfactory), rasana (रसना । gustatory) and Sparshana(स्पर्शनम् । tactile). Among these 5 sensory organs, Chakshu (Eye) and Sparshana / Twak (Skin) are the 2 organs where Pitta predominantly resides and controls the functions or these organs. <ref>Charaka Samhita (Sutrasthanama Adhyaya 8 Sutra 12)</ref><br />
<br />
# Chakshurendriya (चक्षुरेन्द्रियम्) - The eye is the seat of type of pitta known as Alochaka pitta and is responsible for the visual perception.<br />
# Sparshanendriya (स्पर्शनेन्द्रियम्) - Twak or skin is the seat of type of pitta known as Bhrajaka Pitta and is responsible for the maintenance of body temperature, provides luster to the skin, and helps in the sensation of touch.<br />
<br />
== पित्तगुणाः॥ Attributes ==<br />
Pitta dosha has a set of peculiar properties known as [[Gunas or Qualities : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Gunas]] in Ayurveda, that makes it able to perform certain functions in the body. Following are the properties of pitta described by Charaka, Sushruta and Vagbhata in their treatises, <ref name=":0">Charaka Samhita (Sutrasthanam Adhyaya 1 Sutra 60)</ref><ref name=":1">Ashtanga Hrudaya (Sutrasthanam Adhyaya 1 Sutra 11)</ref> <ref name=":2">Sushruta Samhita (Sutrasthanam Adhyaya 42 Sutra 7)</ref><br />
<br />
# सस्नेहम् । Sasneha - slightly Unctousness or oiliness <br />
# तीक्ष्णम् । Tikshna - Teekshna means the Sharpness or the penetrating property of pitta dosha<br />
# उष्णम् । Ushna -Ushna or Hot or to generate heat. The maintenance of body temperature which is one of the functions of Pitta dosha is because of this quality.<br />
# लघुः । Laghu -Laghu means Lightness that is present in Pitta dosha due to its origin in Teja Mahabhuta. This property is essential for a physician while prescribing treatment.<br />
# विस्रम् । Vistra -pitta dosha in its natural form has a bad Odour.<br />
# सरम्। Sara - Sara means mobility, the property which is unstable in nature and has the capacity to put things in motion.<br />
# द्रवम् । Drava- Drava means Fluidity or liquidity which explains the form of pitta dosha.<br />
# पीतम् । Peeta - Peeta means Yellow, here it directly implies to the color it has, which provides other entities which it comes in contact with.<br />
# विषदम् । Vishada -Vishada means cleansing property that is related to the Agni mahabhuta. This property stated the cleansing nature of pitta dosha.<br />
<br />
The Gunas or the properties of doshas are important for the purpose of diagnosis and treatment of [[Roga (रोगः)|rogas (रोगाः। diseases)]]. The dravyas or the drugs that have properties opposite to the pitta dosha are used for pacifying it and the properties similar to that of pitta dosha cause vitiation.<br />
<br />
== पित्तदोषस्यकार्यम्॥ Functions ==<br />
Functions of Pitta dosha in body are multidimensional. Various types of pitta located at various parts of the body perform specific functions as below,<ref name=":3">Charaka Samhita (Sutrasthanam Adhyaya 18 Sutra 50)</ref><ref name=":4">Charaka Samhita (Sutrasthanam Adhyaya 12 Sutra 11)</ref><ref name=":5">Ashtanga Hrudaya (Sutrasthanam Adhyaya 11 Sutra 2-3)</ref><ref name=":6">Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 4)</ref> <br />
<br />
# दर्शनं । - Vision<br />
# पक्ति । Pakti - Digestion<br />
# ऊष्मा | Ushma - heat<br />
# क्षुत्| Kshut - hunger<br />
# त्तृष्णा| Trushna -thirst<br />
# देहमार्दव| Dehamardavam - Soft skin<br />
# प्रभा | Prabha - lusture<br />
# प्रसाद| Prasada - cheerfulness<br />
# मेधा॥ Medha - intelligence<br />
# धीः। Dhee - power of understanding<br />
# शौर्यम्। Shaurya - Courage<br />
# क्रोधम्। Krodha - anger<br />
# प्राकृतवर्णम् । Prakrut Varna - clear/ normal complexion<br />
<br />
== पित्तभेदाः ॥ Types ==<br />
Although Pitta dosha is only a single entity in the whole body, on the basis of its distribution and specific function, the pitta in certain sites has been named differently and these are known as the types of Pitta. There are 5 such types of Pitta and those are described briefly in the table below,<ref name=":0" /><ref name=":1" /> <br />
<br />
{| class="wikitable"<br />
|Sr.No<br />
|Pitta (पित्तभेदाः)<br />
|Sthan (स्थानम्)<br />
|्Karyam (कार्यम्)<br />
|-<br />
|1<br />
|Pachaka (पाचकम्)<br />
|Pakva-Amashay Madhya (In the gut Between Pakwashaya i.e. large intestine and Amashaya i.e. stomach)<br />
|Digestion <br />
<br />
Differenciation of waste products and nutrients, supports other types of pitta.<br />
|-<br />
|2<br />
|Ranjaka (रंजकम्)<br />
|Amashaya (stomach)<br />
|Imparts colour to body tissues<br />
|-<br />
|3<br />
|Sadhaka (साधकम्)<br />
|[[Hrudaya (हृदयम्)|Hriday (हृदयम्)]]<br />
|Intellectul power, memory, enthusiasm, self esteem,<br />
|-<br />
|4<br />
|Alochaka (आलोचकम्)<br />
|Drishti (दृष्टिः । eyes)<br />
|Visual Perception<br />
|-<br />
|5<br />
|Bhrajak (भ्राजकम्)<br />
|Tvak (त्वक् । skin)<br />
|Absorption of oils and etc over skin, provides lusture to skin, maintains body temperature, Skin complexion.<br />
|}<br />
Precisely when these types of pitta and their functions are correlated with modern physiological components it can be said that, the Pachaka Pitta is responsible for digestion, the functions of Ranjaka Pitta can be compared with the hematopoiesis, sadhaka pitta controls emotions and behavior, alochaka pitta is responsible for the perception of the vision and Bhrajaka pitta is responsible for temperature regulation.<br />
<br />
== पित्तजप्रकृतिलक्षणानि॥ Pittaja Prakriti ==<br />
Individuals who have dominant pitta dosha naturally in their body are said to be having pitta [[Prakrti in Ayurveda (प्रकृतिः)|prakrti (प्रकृतिः)]]. they ususally have some specific morphological features and physiological patterns owing to the dominant pitta in their body which is natural for them. The pitta prakriti people are usually as below,<ref name=":2" /><br />
<br />
# उष्णमुखाः| Ushnamukha - the face is warm<br />
# सुकुमारावदातगात्राः| Sukumara-avadata gatra - delicate body built and fair in complexion<br />
# प्रभूतविप्लुव्यङ्गतिलपिडकाः | Prabhutapipluvyangatilpidaka - has plenty of freckles, moles and pimples<br />
# क्षुत्पिपासावन्तः| kshutpipasavanta - have very good thirst and hunger<br />
# क्षिप्रवलीपलितखालित्यदोषाः| kshipravalikhalityapalityadosha - early development of wrinkles, greying of hair and hairfall/baldness<br />
# तैक्ष्ण्यात्तीक्ष्णपराक्रमाः| taikshnyat tikshnaparakrama - due to sharpness in guna(property) the individual is mostly courageous<br />
# तीक्ष्णाग्नयः - strong digestive fire/digestive power<br />
# प्रभूताशनपानाः - the quantity of intake of food and water is high<br />
# क्लेशासहिष्णवो - lack of tolerance towards discomfort<br />
# द्रवत्वाच्छिथिलमृदुसन्धिमांसाः - loose and flacid muscles, joints<br />
# प्रभूतसृष्टस्वेदमूत्रपुरीषाश्च - excessive sweating, urination and defecation<br />
# विस्रत्वात्प्रभूतपूतिकक्षास्यशिरःशरीरगन्धाः - foul odour in armpits, and whole body due to visra property of pitta<br />
# कट्वम्लत्वादल्पशुक्रव्यवायापत्याः - excess pungency and sourness, low semen and further less number of progeny<br />
# मध्यबला - moderate stamina and strength<br />
# मध्यायुषो - moderate life span<br />
# मध्यज्ञानविज्ञान - moderate knowledge and intelligence.<br />
<br />
== पित्तदुष्टिहेतवः लक्षणानि च॥ Pathological state of Pitta dosha ==<br />
<br />
=== पित्तदुष्तिहेतवः॥ Factors affecting pitta dosha ===<br />
There are certain factors that are responsible for the vitiation and aggravation of Pitta dosha. <ref name=":3" /> <ref name=":4" /> Change in season, age and etc cannot be avoided, although external factors like diet and lifestyle can be controlled to avoid vitiation of pitta dosha in an individual. Any individual with dominant pitta dosha can avoid the below-mentioned external factors for a balanced state of pitta in the body.<br />
<br />
==== प्राकृतहेतवः॥ Natural Factors ====<br />
<br />
# Season - Pitta dosha gets naturally accumulated in Varsha rutu (वर्षा ऋतु। monsoon), undergoes the Prakopa stage (vitiation) in Sharada Rutu( शरद ऋतुः। autumn), and gets pacified in Hemanta rutu (हेमन्त ऋतुः। early winter).<br />
# Age - Pitta dosha is dominant during middle age (appx 40-60 yrs)<br />
# Circadian rhythm - Pitta gets vitiated during midday and night.<br />
# Stage of digestion - During “Jiryateanne‘ (जीर्यते॓॓न्ने । mid-digestion) the pitta dosha is dominant<br />
<br />
==== आहारादिहेतवः॥ External factors ====<br />
<br />
# Diet and lifestyle - Food that is dominant in Katu (pungent), Amla (sour), and lavana (salty) rasas(tastes) causes aggravation of the pitta dosha<br />
# Emotional - Krodha(anger), Shoka(grief) and Bhaya (fear) vitiate the pitta dosha and vice versa.<br />
<br />
=== पित्तवृद्धिलक्षणानि॥ Pitta vriddhi Lakshana ===<br />
The Vitiation of Pitta dosha showcases certain signs and symptoms, <ref name=":5" /><br />
<br />
# Increases hunger and thirst<br />
# Burning sensation all over body<br />
# Loss of sleep<br />
# Generalized debility<br />
# Weakness in the senses and inability to focus <br />
# Low energy levels<br />
# Craving for cold food<br />
# A feeling of bitterness in the mouth<br />
# Giddiness<br />
# Increased anger<br />
# Loss of strength<br />
<br />
=== पित्तक्षयलक्षणानि॥ Pitta Kshaya Lakshana ===<br />
There are certain signs and symptoms when there is decrease in the levels of pitta dosha in the body or the hypo functioning of the pitta dosha causes,<br />
<br />
# Decreased digestive strength thus loss of appetite<br />
# Loss of skin luster<br />
# Stiffness in the body<br />
# Pricking like pain<br />
# Roughness in the skin<br />
# Tremors<br />
# Heaviness in the body<br />
# White discoloration of nails and eyes<br />
<br />
=== पित्तदुष्टिलक्षणानि॥ Clinical diagnosis ===<br />
The vitiated pitta even if it is not manifested completely must be diagnosed as Pitta dosha disease and managed as same. even though the symptoms of pitta imbalance vary from the organ afflicted there are certain features for the gross diagnosis, <ref>Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 15)</ref><br />
<br />
# Burning sensation all over body<br />
# feeling of warmth/ heat<br />
# Excessive perspiration<br />
# Increases moisture<br />
# Pain<br />
# Itching<br />
# Excess of bodily discharge<br />
# Redness<br />
# Bad odor<br />
# Change of color to greenish-yellowish, blue, and coppery<br />
<br />
== पित्तस्य नानात्मजविकाराः॥ Pittaja Nanatmaja Vikaras ==<br />
Pittaja Nanatmaja Vikaras are the forty types of diseases caused due to the imbalance of pitta dosha in the body.<ref name=":6" /><br />
{| class="wikitable"<br />
|ओष- heat<br />
|अन्तर्दाह- internal burning<br />
|अक्षिपाक- inflammation in the eyes<br />
|रक्तमण्डल- echymosis<br />
|पूतिमुखता- halitosis<br />
|-<br />
|प्लोष - scorching<br />
|अंसदाह- burning sensation in the arm<br />
|त्वग्दाह- burning sensation in the skin<br />
|कक्षा- furunculosis<br />
|लोहितगन्धास्यता- blood like smell from mouth<br />
|-<br />
|दाह - burning sesnation<br />
|ऊष्माधिक्यं- hyperthermia<br />
|त्वगवदरणं - cracking of skin<br />
|हरितत्वं- greenish discoloration<br />
|तृष्णाधिक्यं- excessive thirst<br />
|-<br />
|दवथु extreme heat<br />
|अतिस्वेद- excessive sweating<br />
|चर्मदल- thickening of skin<br />
|हारिद्रत्वं- yellowish discoloration<br />
|गुदपाकश्च- anal inflammation<br />
|-<br />
|धूमक - fuming sesation<br />
|अङ्गगन्ध- bad odor<br />
|रक्तकोठ- urticaria<br />
|कामला- jaundice<br />
|आस्यविपाक- stomatitis<br />
|-<br />
|अम्लक- hyperacidity<br />
|अङ्गावदरणं- tearing of body parts<br />
|रक्तविस्फोट- pustules<br />
|तिक्तास्यता- bitterness in mouth<br />
|जीवादानं- pure blood discharge<br />
|-<br />
|विदाह- burning sensation<br />
|शोणितक्लेद- blood putrefication?<br />
|रक्तपित्तं - bleeding disorder<br />
|गलपाकश्च- throat inflammation <br />
|तमःप्रवेश-darkness in front of eyes<br />
|}<br />
<br />
== दुष्टपित्तचिकित्सा नियमाः॥ Basic aspects of management of vitiated Pitta dosha ==<br />
[[Dravya (द्रव्यम्)|Dravyas (द्रव्याणि)]] which are predominantly in Madhura(मधुर । sweet), tikta(तिक्त। bitter) and kashaya(कषाय। Pungent) [[Rasa (रसः)|rasas]] (रसाः । taste precisely) which have Sheeta (शीत) guna or cooling property are used for the treatment of Pitta dosha diseases. Also, the Panchakarma therapies like [[Virechana (विरेचनम्)|Virechana]] (विरेचनम्। purgation), Snehana(administration of oil, ghee, etc), parisheka() and [[Abhyanga (अभ्यङ्गम् )|Abhyanga (अभ्रङ्गम्]]।massage) must be carried out with the drugs having the above said properties, with appropriate dosage and time of administration.<br />
<br />
Virechana or purgation is considered the best treatment for the treatment of Pitta dosha disorders or imbalance. [[Acharya Charaka (आचार्य चरकः)|Acharya Charak]]<nowiki/>a explains this with the help of a metaphor, stating the Pitta dosha when pacified in the amashaya itself which is the seat of the pitta dosha the other organs afflicted with the Pitta get managed as well, similarly, the fire chamber cools down when the fire is extinguished.<br />
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== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Rutucharya_(%E0%A4%8B%E0%A4%A4%E0%A5%81%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=135202Rutucharya (ऋतुचर्या)2023-03-17T07:45:42Z<p>DrDevashree: Editing and adding content</p>
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<div>Ayurveda has put forward various guidelines and regimens encompassing components like diet and lifestyle to help people acclimatize to seasonal enforcement easily. This helps individuals to maintain homeostasis of internal environment of their body despite fluctuating external climatic conditions. These guidelines and seasonal regimens are known as ‘Rtucharya’ (Samskrit: ऋतुचर्या). Observance of such behavior, lifestyle and dietary modifications is immensely useful in preventing diseases which might develop due to seasonal variations and individual's poor immunity. Naturally, Rtucharya forms integral part of preventive healthcare described in Ayurveda and is one of the exclusive subjects in this traditional system of medicine. Main theme of this topic is to make people aware concerning the methods to live in accordance with the environment. <br />
[[File:7. Rutucharya for article.png|thumb|332x332px|'''Rutucharya: Adaptive Lifestyle for Holistic Health''']]<br />
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== परिचयः ॥ Introduction ==<br />
Rtucharya has been described in almost all the authoritative Ayurveda classics. Ayurveda believes that every change in the external environment and season affects the internal environment of the human body. This leads to imbalance of [[Doshas (दोषाः)|Doshas]] (दोषाः) which control entire mechanism of the union of body, mind & life energy known as Ayu (आयुः। life). This imbalance further leads to development of diseases. Therefore, it is important to understand the role of seasonal variations in diseases development as well as the measures to correct this imbalance and achieve right balance of bodily elements. Under the topic of Rtucharya, Ayurveda acharyas have provided such measures in the form of dietary and lifestyle modifications, to maintain the equilibrium of internal environment of body even in the presence of fluctuating external environment and climatic conditions. These measures have been put forward after keen observation of seasonal characteristics and their effect on the state of [[Doshas (दोषाः)|Doshas]] and [[Dhatus (धातवः)|Dhatus]] (धातवः) in the [[Purusha (पुरुषः)|Purusha]] (पुरुषः। human being). In the clinical settings, observance of such regime has been found extremely useful especially in the cases where individuals who fall sick frequently because of seasonal variations owing to their poor immunity.<br />
== ऋतुसात्म्यस्य उपयोगित्वम् ॥ Practical utility of observing Rtucharya ==<br />
Acharya Charaka has said that, diet and daily activities of an individual are responsible to maintain or disturb the internal balance of bodily elements. Thus, if one can modify diet and lifestyle or activities according to changes in external environment, one can achieve good health and wellness. <blockquote>तस्याशिताद्यादाहाराद्बलं वर्णश्च वर्धते| यस्यर्तुसात्म्यं विदितं चेष्टाहारव्यपाश्रयम्|| (Char. Samh. 5.3)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Tasyashiteeya_Adhyaya#Benefits_of_following_seasonal_regimen Sutrasthanam Adhyaya 5 Sootram 3])</ref><br />
<br />
tasyāśitādyādāhārādbalaṁ varṇaśca vardhate| yasyartusātmyaṁ viditaṁ ceṣṭāhāravyapāśrayam|| (Char. Samh. 5.3)</blockquote>Meaning: A person who knows the ritusatmya (getting accustomed to suitable changes in diet and behavior according to seasons), and practices such habits accordingly, and whose diet consists of various types of food articles (with properties such as ''ashita'', ''pitta lidha'' , and ''khadita''), has his strength and luster enhanced, and he leads a healthy, long life.<br />
<br />
== व्युत्पत्तिः॥ Etymology ==<br />
The word Rtu (ऋतुः।) means “to go.” {{Citation needed}} <br />
<br />
It is the form in which the nature expresses itself in a sequence in particular and specific in present forms in short, the seasons.<br />
<br />
Charya (चर्या।) means regimen{{Citation needed}}<br />
<br />
Thus, Rtucharya (ऋतुचर्या) means the regimen to be adopted during the changing states of the nature or climate. <br />
<br />
== Bharatiya Kalamana and place of Rutus ==<br />
[[File:8. Triangular pyramid for article.png|thumb|376x376px|'''<big>Bharatiya Kalamana and place of rutus</big>''']][[Kala (कालः)|Kala]] (Samskrit : कालः) means "time period" in a broad sense. The concept of time is explained systematically in vedanga jyotisha (astronomy). It is significant that time has been considered both at the microcosmic and the macrocosmic levels. Various Puranas also describe Kalapramana that existed previously. The measurement of time is known as [[Kalamana (कालमानम्)|Kalamana]]. Such time measurement has also been explained in Ayurveda texts like [[Charaka Samhita (चरक संहिता)|Charaka Samhita]] and [[Sushruta Samhita (सुश्रुतसंहिता)|Sushruta samhita]], and it is in line with the measurement explained in the other bharatiya shastras. The placement of rutus in this measurement system is of importance in the context of Rutucharya in this topic. <br />
<br />
Acharya Charaka and Sushruta, have divided year in to the 6 segments calling this as Shadangas of the year. And it is also stated that, this segmentation is for the purpose of of [[Svasthavrtta (स्वस्थवृत्तम्)|svasthavrutta]] (healthy regimen) in different seasons. As per them, A year (samvatsara) is divided into six parts by seasons. Among them, when the Sun is in northward position to the Earth, that part of the year is called adana kala and includes three ritu starting from shishira, vasanta and grishma. When the Sun is in a position of southwards of the Earth, the period is called visarga kala and includes three ritu starting from varsha, sharad and hemanta. <ref>Charaka Samhita (Sutrasthanam Adhyaya 6 Sutra 4)</ref><br />
<br />
Acharuya Sushruta gives even more detail segmentation of the time itself and provides position of the rutus in it. As per Sushruta, the smallest part of the time is akshinimesha, which refers to the time required to blink the eyelid whereas, the big part of the time is year known as Samvatsara which further makes Yuga known as the largest part in the time measurement. The same has been depicted in the adjacent picture. Till year the cyclical occurance of the time is easily perceptible to everyone therefore the segmentation of the year upto the year only has been given in the picture. However, the biggest part is the Yuga. <ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=akShinimeSha Sutrasthanam Adhyaya 6 Sutra 5-6])</ref><br />
<br />
== ऋतुविभागाः॥ Classification of season ==<br />
According to Ayurveda, the year is divided into two periods Ayana (अयनम्। solstice) depending on the direction of movement of sun. Each is formed of three Rtus (ऋतुः। season). Thus, A year consists of six seasons <ref name=":0">Sushruta Samhita ([http://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 6 Sootram 7])</ref> as listed below,<br />
{| class="wikitable"<br />
|+Classification of Seasons in a year<br />
!No.<br />
!Rutu<br />
!Corresponding season<br />
!Ayana <br />
!<br />
!<br />
|-<br />
|1<br />
|Shishira (शिशिरः)<br />
|Winter<br />
| rowspan="3" |Uttarayana (northern solstice)= <br />
| rowspan="3" |mid-January to mid-July<br />
| rowspan="3" |According to modern science, this can be compared with the gradual movement of earth around the sun to the position, in which the rays of the sun falls perpendicularly at 30 degree meridian of the North Pole on June 21st every year, called as summer solstice. The northward journey of the Sun from Tropic of Capricorn to Tropic of Cancer happens.<br />
|-<br />
|2<br />
|Vasanta (वसंतः)<br />
|Spring<br />
|-<br />
|3<br />
|Grishma (ग्रीष्मः)<br />
|Summer<br />
|-<br />
|4<br />
|Varsha (वर्षा) <br />
|Monsoon<br />
| rowspan="3" |Dakshinayana (southern solstice)<br />
| rowspan="3" |mid-July to mid-January<br />
| rowspan="3" |According to modern science, this can be compared with the gradual movement of the earth around the sun to the position, in which the rays of the sun fall over 30 degree meridian of the South Pole perpendicularly on December 21st every year, is called as winter solstice. The southward movement of the Sun occurs from Tropic of Cancer to Tropic of Capricorn.<br />
|-<br />
|5<br />
|Sharad (शरदः)<br />
|Autumn<br />
|-<br />
|6<br />
|Hemanta (हेमंतः) <br />
|late autumn<br />
|}<br />
<br />
As Ayurveda has its origin in India, the above seasonal changes are observed predominantly in Indian subcontinent.<br />
<br />
=== उत्तरायणस्य दक्षिणायनस्य च परिणामाः ॥ Effect of Uttarayana and Dakshinayana ===<br />
During Uttarayana (उत्तरायणम्) period, warmness and dryness in weather increases. It has an overall debilitating effect on surrounding environment, of which human being is also a part. As a result, it brings about dryness in the body and reduces the Bala (बलम्। strength) of the individual. <ref name=":0" /><br />
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At the time of Dakshinayana (दक्षिणायनम्) period, when cool sets, and due to which anabolic activity dominates over the catabolic activity in the environment, the strength of person enhances.<ref name=":0" /><br />
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== Months of Hindu calendar 2 lists of seasons ==<br />
As per Hindu calendar in Bharata, for every 2 months there is one season. Therefore for 12 months there are 6 seasons. However the seasons are listed with little variation in the names in 2 different cases. The list of season and months in Hindu calendar is given below,<br />
{| class="wikitable"<br />
|+Hindu calendar months and corresponding Rtus / seasons of the year<br />
!No.<br />
!Rtu list 1<br />
!Hindu calendar months<br />
!Rtu list 2<br />
!Hindu calendar months<br />
!Corresponding season<br />
|-<br />
|1<br />
|'''Shishira (शिशिरः)'''<br />
|Magha, Phalguna<br />
|'''---'''<br />
| ---<br />
|Winter<br />
|-<br />
|2<br />
|'''Vasanta (वसंतः)'''<br />
|Chaitra, Vaishakha<br />
|'''Vasanta (वसंतः)'''<br />
|Falguna (फाल्गुन), Chaitra (चैत्रः)<br />
|Spring<br />
|-<br />
|3<br />
|'''Grishma (ग्रीष्मः)'''<br />
|Jyeshtha, Ashadha<br />
|'''Grishma (ग्रीष्मः)'''<br />
|Vaishakha (वैशाखः), Jyeshtha (ज्येष्ठः)<br />
|Summer<br />
|-<br />
|4<br />
|'''---'''<br />
| ---<br />
|'''Pravrt / Pravrush (प्रावृट्/प्रावृष्)'''<br />
|Ashadha (आषाढः), Shravana (श्रावणः)<br />
|Early Monsoon<br />
|-<br />
|5<br />
|'''Varsha (वर्षा)'''<br />
|Shravana, Bhadrapada<br />
|'''Varsha (वर्षा)'''<br />
|Bhadrapada (भाद्रपदः), Ashvin (अश्विन्)<br />
|Monsoon<br />
|-<br />
|6<br />
|'''Sharad (शरदः)'''<br />
|Ashvin, Kartika<br />
|'''Sharad (शरदः)'''<br />
|Kartika (कार्तिक), Margashirsha (मार्गशीर्ष)<br />
|Autumn<br />
|-<br />
|7<br />
|'''Hemanta (हेमंतः)'''<br />
|Margashirsha, Pausha<br />
|'''Hemanta (हेमंतः)'''<br />
|Pausha (पौष), Magha (माघ)<br />
|Winter or late autumn<br />
|}<br />
<br />
Acharya Sushruta has explained the reason behind mention of 2 different lists of rutus in Ayurveda treatises. As per his opinion, when the association of the rutus with the strength of the living beings especially the human has to be understood along with its relation to the rasa dominant in the nature at that time of the year, then the first list of rutus that includes Shishira rutu is considered. Whereas, when the specific season to undergo Panchakarma procedure in order to get excess doshas eliminated from the body for healthy individual also, then the second list of rutus that includes Pravrut rutu is referred. <ref>Dalhana's commentary on Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 6 Sutra 10)]</ref><br />
As per the opinion of acharya Kashyapa, season counting and variations in it are dependent upon which part of the Bharata have they been counted. He says that on the south of the river ganga the rains stretch for a longer period during the year while in the northen part of river ganga, the winter extends for a longer period than rains. Therefore in south India the season are counted in a different way than seasons in the north India.<blockquote>संज्ञाभेदं च देशभेदेनाह काश्यपः-"भूयो वर्षति पर्जन्यो गङ्गाया दक्षिणे तटे| अतः प्रावृट् च वर्षाश्च ऋतू तत्र प्रकल्पितौ|| तस्या एवोत्तरे देशे हिमवद्विन्ध्यसङ्कुले| भूयः शीतमतस्तत्र हेमन्तशिशिरावुभौ||" इति| दक्षिणदेशीयैर्वृष्टिसंबन्धिनोर्द्वयोः प्रावृड्वर्षाख्यत्वं कृत्वा, पारिशेष्याच्छीतसम्बन्धिनोर्द्वयोः शरद्धेमन्ताख्यत्वं कृतम्| उत्तरदेशीयैस्तु शीतसम्बन्धिनोर्द्वयोर्हेमन्तशिशिराख्यत्वं कृत्वा, पारिशेष्याद्वृष्टिसम्बन्धिनोर्द्वयोर्वर्षाशरत्संज्ञत्वं कृतमित्यर्थः| वृष्टिशीतबाहुल्योपन्यासस्तत्रान्वर्थसंज्ञार्थः , न च संज्ञासङ्करे लक्षणसङ्करः, दोषाणां दोषधातुमलसंज्ञावत्|</blockquote><br />
<br />
== ऋतुसन्धिः ॥ Transition zone between 2 Rtus ==<br />
When a new season starts and the previous ends, there is a period which shows transition in weather. Precisely, the last week of the previous season and the the first week of the next season is such a transition period and it is called as Rutusandhi in Ayurveda. This time is considered crucial since one is expected to systematically switch from the regimen of previous season to that of the coming season. If done systematically as described in Ayurveda, one can maintain health even if the season changes. This is the period when most of the people fall sick and thus following the regime given in Ayurveda is the key to maintain immunity, health and wellbeing even during the season change. <blockquote>ऋत्वोरन्त्यादिसप्ताहावृतुसन्धिरिति स्मृतः|<br />
<br />
तत्र पूर्वो विधिस्त्याज्यः सेवनीयोऽपरः क्रमात्||५८||<br />
<br />
असात्म्यजा हि रोगाः स्युः सहसा त्यागशीलनात्| (Asht. Hrud. 3.58)<ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 3 Sutra 58)</ref></blockquote>Ayurveda acharyas clearly say that, if the regime of the past season is suddenly stopped and the new regime is immediately adopted it can cause asatmyaja rogas viz disease due to intolerance or unsuitability. <br />
<br />
== Yajnas in Rutusandhikala ==<br />
Rutusandhi is the period between two adjacent rutus. Specifically last 7 days of the preceding rutu and the first 7 days of the upcoming rutu. <blockquote>ऋत्वोरन्त्यादिसप्ताहावृतुसन्धिरिति स्मृतः| तत्र पूर्वो विधिस्त्याज्यः सेवनीयोऽपरः क्रमात्||५८||<br />
<br />
असात्म्यजा हि रोगाः स्युः सहसा त्यागशीलनात्| (Asht. Hrud. 3.58--59)<ref>Ashtanga Hrudayam ([http://vedotpatti.in/samhita/Vag/ehrudayam/?mod=read&h=asAtmyajA Sutrasthanam Adhyaya 3 Sutra 58-59])</ref></blockquote>It is that period when the climatic conditions of the previous season start changing and the new season starts lying its foundation. Therefore the weather in this period is changing or fluctuating. Due to the changing unstable climate, inner equilibrium of doshas also is affected and hence a person become more vulnerable to develop different diseases. These are counted under the seasonal flu or allergies in western medicine. Ayurveda has advised to adopt to the regime of both the seasons moderately and switch from one to the other gradually in order to prevent the diseases developing out of sudden changes in diet and activities known as 'Asatmyaja rogas'. One can find various references in Brahmanas of Yajnas suggested in Rutusandhi period to maintain health. <ref name=":1">Sharma Priyavrata. [https://archive.org/details/ayurveda-ka-vaignanik-itihas-priya-vrata-sharma/page/n521/mode/2up?view=theater Ayurveda ka vaignanik itihas]. Page (480-2)</ref><br />
<br />
In Gopatha Brahmana there is a sutra which states that, maximum diseases occur in the Rutusandhi period thus, maximum Yajnas are performed during the Rutusandhi period. <ref>Gopatha Brahmana (3/1/19)</ref><blockquote>यद् ऋत्वियाद् असृजत् तद् ऋतूनां ऋतुत्वम् । (जैमिनीय ब्राह्मण् ३/१)</blockquote>In Rutugraha prakarana of Shatapatha Brahmana, different homas for different rtus have been suggested. <ref>Shatapatha Brahmana (4/2/5)</ref> <blockquote>ऋतुसन्धिषु व्याधयः जायन्ते ऋतुसन्धिषु यज्ञाः क्रियन्ते।</blockquote>Greeshma, Varsha and Hemanta have been considered to be main 3 rtus.<ref>Jaiminiya Brahmana (2/360)</ref> In Shatpatha Brahmana, Vasanta, Greeshma and Varsha are said to be Deva Rtus whereas Sharada, Hemanta and Shishira have been said to be Pitru rtus. <ref>Shatapatha Brahmana (2/1/3)</ref> <br />
<br />
Rutushtoma Yajan has been said to have potential to revitalize and reset the Rtus to normal as per Jaminiy abrahmana. <ref>Jaiminiya Brahamana (2/211)</ref> <br />
<br />
Shroutsutras suggest Yajanas in Vasanta, varsha and Sharada ruts as per the aggravating Doshas in that period as described below,<ref name=":1" /><br />
<br />
* Vasanta - Vaishwadeva (Jyotishtoma, agnishtoma/Somayaga) (For Kapha related problems)<br />
* Varsha - Varunapravas (For Vata related problems)<br />
* Sharada - Sakamedha (For Pitta related problems)<br />
<br />
Special emphasis has been given on performing YAjnas in Varsha rtu (Rainy season). <ref name=":1" /><br />
<br />
== Agni, soma, anila controlling creation and maintenance in nature and human body analogy ==<br />
विसर्गोदानविक्षेपैः सोमसूर्यानिला यथा |<br />
<br />
धारयन्ति जगद्देहं कफपित्तानिलास्तथा <sup>[१]</sup> ||८|| - Su. Su 21.8<br />
<br />
Commentary- विसर्गादानविक्षेपैः कर्मभिर्यथासङ्ख्येन चन्द्रादित्यवाता यथा जगद्धारयन्ति, तथा कफादयस्त्रयो यथासङ्ख्येन विसर्गादिभिः कर्मभिर्देहं धारयन्तीति समुदायार्थः| विसर्गः सर्जनं ‘बलस्य’ इति शेषः; आदानं ग्रहणं बलस्यैव; विक्षेपः शीतोष्णादीनां विविधप्रकारेण प्रेरणम्||८||<br />
<br />
== Dosha and season relationship ==<br />
Any individual is considered Svastha (Healthy when he has a certain state of Doshas, Agni, dhatus, malas, a certain state of Atman, indriyas and manas. The same has been explained by Acharya Sushruta as follows,<blockquote>समदोषः समाग्निश्च समधातुमलक्रियः | प्रसन्नात्मेन्द्रियमनाः स्वस्थ इत्यभिधीयते ॥ (Sush. Samh. 15.41)<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=samadoSha Sutrasthanam Adhyaya 15 Sutra 41])</ref><br />
<br />
Meaning: Svastha (Healthy) person means, the one who has sama (balanced level of) [[Doshas (दोषाः)|doshas]], sama [[Agni in Ayurveda (आयुर्वेदे अग्निः)|agni]] (digestive fire), Sama metabolism generating balanced level of [[Dhatus (धातवः)|dhatus]] and [[Malas (मलाः)|malas]] as well as Prasanna (Happy state of ) [[Atman (आत्मन्)|atman]] (life energy / soul), [[Indriyas (इन्द्रियाणि)|Indriyas]] (Sensory and motor organs) and [[Manas (मनः)|manas]] (mind). </blockquote>Therefore, from the point of view of preventive healthcare, it is of utmost importance to maintain the balanced state of all these factors mentioned above which can also be called as the determinant of the health. Along with the other factors like diet, lifestyle, other habits etc kala (time) is one highly important factor that can cause diseases by disturbing the balanced state of doshas. The way in which this happens has been beautifully explained by Ayurveda acharyas in the topic of rutucharya. It was deeply studied and explained as to how the changing seasons, weather in a sequence bring about the changes in doshas, agni and strength. Particularly how seasons affect balanced state of individual doshas has been explained in texts and is depicted in the picture below. <br />
<br />
== Strength and season relationship ==<br />
Association or effect of each season on overall strength known as [[Balam (बलम्)|Balam]] in Ayurveda has been clearly explained by all the Ayurveda Acharyas in their texts. How ayanas and seasons affect strength is explained. <br />
<br />
During Uttarayana (उत्तरायणम्) period i.e. in Shishira, Vasanta and Grishma rutus, warmness and dryness in weather increases. It has an overall debilitating effect on surrounding environment, of which human being is also a part. As a result, it brings about dryness in the body and reduces the [[Balam (बलम्)|Bala (बलम्। strength)]] of the individual. <ref name=":0" /><br />
<br />
At the time of Dakshinayana (दक्षिणायनम्) period i.e. in Varsha, Sharada and Hemanta rutu, when cool sets, and due to which anabolic activity dominates over the catabolic activity in the environment, the strength of person enhances.<ref name=":0" /><br />
<br />
Understanding this association and impact of the seasons is very important to decide the diet, lifestyle, treatments and plan activities in seasons. The same is depicted in the table. <br />
{| class="wikitable sortable"<br />
| rowspan="2" |'''Rutu'''<br />
| rowspan="2" |'''Balam'''<br />
<br />
'''(Strength and overall Health)'''<br />
|<br />
|-<br />
|-<br />
|'''Shishira'''<br />
|BEST<br />
|<br />
|-<br />
|'''Vasanta'''<br />
|Moderate<br />
|-<br />
|'''Grishma'''<br />
|Poor<br />
|-<br />
|'''Varsha/'''<br />
<br />
'''Pravrut'''<br />
|Poor<br />
|<br />
|-<br />
|'''Sharada'''<br />
|Moderate<br />
|-<br />
|'''Hemanta'''<br />
|BEST<br />
|}<br />
<br />
== ऋतुचर्या विधानम्॥ Seasonal Diet and Lifestyle Regimen ==<br />
After keen observation of external climatic conditions in a particular Rtu (ऋतुः। season) and their reflections in the Purusha (पुरुषः), Ayurveda scholars found a close association between external environments and Body's internal environment. It is believed and experienced that, for every change in external conditions, Doshas (दोषाः) and other body elements like Agni (अग्निः), Dhatus (धातवः) get affected. Change in their normal state creates temporary imbalances which leave body vulnerable for attack by various diseases. Thus, if one wishes to maintain health in spite of any change in external environment, one must consciously understand the changing weather and practice specific diet and lifestyle interventions proposed by Ayurveda in order to nullify the effects reflected in body. <br />
<br />
Ayurveda acharyas have proposed following diet and lifestyle guidelines for 6 Rtu (ऋतुः। seasons) to correct the imbalances of Doshas, Agni, strength and internal environment of body created by changes in weather due to seasonal rotations.<ref>Thakkar J, Chaudhari S, Sarkar PK. Ritucharya: Answer to the lifestyle disorders. ''Ayu''. 2011;32(4):466–471. doi:10.4103/0974-8520.96117</ref><br />
{| class="wikitable"<br />
|+Seasonal Diet and Lifestyle Regimen <br />
!No.<br />
!Rutu<br />
!Corresponding season<br />
!Diet<br />
!<br />
!Lifestyle<br />
!<br />
|-<br />
!<br />
!<br />
!<br />
!Do's<br />
!Dont's<br />
!Do's<br />
!Dont'<br />
|-<br />
|1<br />
|[[Shishir Rutucharya (शिशिर ऋतुचर्या)|Shishira Rutucharya]]<br />
|Winter<br />
|Cereals and pulses, wheat/gram flour products, new rice, corn, and others, are advised. Ginger, garlic, ''Haritaki'' (fruits of ''Terminalia chebula''), ''Pippali'' (fruits of ''Piper longum''), sugarcane products, and milk and milk products are to be included in the diet.<br />
|Foods that can aggravate Vata dosha should be avoided in order to keep check on naturally aggravating Vata due to increasing cold. Thus, foods that are pungent, astringent and bitter in taste, cooling in nature and light on digestion should be avoided.<br />
|Various Panchakarma procedures like Abhyanga i.e. Massage with warm oil, scrubbing with herbal powder or pastes are considered to be beneficial if followed on daily basis in this season. Use of warm water for bathing, exposure to natural heat or sunlight, wearing warm clothes is also advisable.<br />
|Exposure to cold wind of this season, staying awake for late nights may further aggravate Vata dosha in this time. Thus its advisable to avoid these lifestyle factors.<br />
|-<br />
|2<br />
|[[Vasanta Rutucharya (वसन्त ऋतुचर्या)|Vasanta Rutcharya]]<br />
|Spring<br />
|One should take food made up of barley and wheat<br />
|One should avoid heavy, sour, unctuous and sweet food items <br />
|one should regularly resort to physical exercise, dry massage, medicated smoking, gargling, and collyrium. Bathing and cleaning of excretory orifices should be done with lukewarm water.<br />
|One should not sleep during the daytime. <br />
|-<br />
|3<br />
|[[Greeshma Rutucharya (ग्रीष्म ऋतुचर्या)|Grishma Rutucharya]]<br />
|Summer<br />
|Foods and drinks having sweet, cold, liquid and unctuous qualities are considered beneficial<br />
|One should stop taking salty, sour, pungent and hot food<br />
|Enjoy the coolness of gardens, cold water and flowers whenever possible to negate the fatigue developing from excessively hot and dry climate.<br />
|Physical exercise and excess sexual intercourse should be avoided.<br />
|-<br />
|4<br />
|[[Pravrta Rtu (प्रावृट ऋतु)|Varsha/Pravrut Rutucharya]] <br />
|Monsoon<br />
|one should predominantly take sour, salty and unctuous food to alleviate vata. Make use of honey in food and drinks. <br />
|Since the digestive strength is poor and Vata dosha is aggravated, one should avoid food items that are heavy on digestion and lead to flatulence. <br />
|Practice dry massage, reside at places with low humidity, use fragrances, garlands to keep the surroundings fresh and cheerful. This is also considered the ideal season for taking Basti which is one of the 5 types of Panchakarma treatments.<br />
|Daytime sleeping, contact with dew, river water, intense physical exercise, exposure to sun rays and excess sexual intercourse should be avoided.<br />
|-<br />
|5<br />
|[[Sharada Rutucharya (शरद ऋतुचर्या)|Sharada Rutucharya]]<br />
|Autumn<br />
|Foods that are sweet or bitter in taste, cooling in nature and light on digestion should be consumed to remain fit. These foods can then pacify vitiated ''Pitta''. Wheat, green gram, sugar candy, honey, , flesh of animals having habitat in dry land (''Jangala Mamsa'') can be consumed.<br />
|In order to keep a check on naturally aggravating Pitta dosha, it is advised to avoid hot and spicy food. Few food stuffs which are to be avoided - fat, oils, meat of aquatic animals, curds, etc.<br />
|Medical procedures, such as ''Virechana'' (purging), ''Rakta-Mokshana'' (blood letting) are ideally performed in this season. It is recommended to observe the natural urge for food and eat only after having the natural desire for food. Its best to avoid overeating. It is also recommended to take water purified by the rays of sun in day time and rays of moon at night time for drinking, bathing, etc. Use of fresh, cooling flowers in surrounding, use of cooling fragrances like Sandalwood can be made as scents and also for local application on body. It is said that moon rays in night are conducive for health. On this ground various rituals wherein staying awake late nights is expected are followed like Kojagiri pournima.<br />
|Exposure to sunlight, heat, Daytime sleep and excessive eating is to be avoided.<br />
|-<br />
|6<br />
|[[Hemanta Rutucharya (हेमन्त ऋतुचर्या)|Hemanta Rutucharya]]<br />
|late autumn<br />
|One can have more of sweet, sour, and salty foods this season. This season also necessitates intake of food that is unctuous in nature. Naturally sweets, desserts and creamy foods can be enjoyed in this eason with little health risk. Cereals and pulses, new rice, flour preparations, green gram, Black gram, etc. should be used. Various meats, fats, milk and milk products, sugarcane products, ''Shidhu'' (fermented preparations), ''Tila'' (sesame), and so on, are also beneficial at this time.<br />
|Any type of diets which possess capacity to develop feeling of lightness, cold, and dryness in body should be avoided. <br />
|Vyayama (Exercise), abhyanga (body and head massage), use of warm water, sunbath, application of fragrant herbs having hot potency can be used, sufficient warm clothing, sexual indulgence with one partner, residing in warm places is recommended<br />
|Must avoid exposure to strong and cold wind. Better to avoid diwaswapa daytime sleep.<br />
|}<br />
<br />
== Rtu Haritaki ==<br />
This is one the specialty topic from [[Bhavaprakasha Samhita (भावप्रकाश संहिता)|Bhavapraksha samhita (भावप्रकाश संहिता)]] of [[Laghutrayee (लघुत्रयी)]]. While describing the properties of Haritaki (''Terminalia chebula'') Acharya Bhavamishra has thrown light on utility of this single multipurpose herb in all seasons to gain [[Rasayana (रसायनम्)]] effect. This single herb when taken with various adjuvants suggested after considering the seasonal dosha dominance, can show rejuvenating effect. The adjuvant to be taken with Haritaki, as per the Rtu (seasons) is listed below,<br />
{| class="wikitable"<br />
|+Rtu Haritaki<br />
!Season<br />
!Adjuvant for Haritaki<br />
|-<br />
|Varsha (वर्षा)<br />
|Saindhava (सैन्धवम्)<br />
|-<br />
|Sharad (शरदः)<br />
|Sharkara (शर्करा)<br />
|-<br />
|Hemant (हेमन्तः)<br />
|Shunthi (शुण्ठी)<br />
|-<br />
|Shishir (शिशिरः)<br />
|Pippali (पिप्पली)<br />
|-<br />
|Vasant (वसन्तः)<br />
|Madhu (मधु)<br />
|-<br />
|Grishma (ग्रीष्मः)<br />
|Guda (गुड)<br />
|}<br />
The dosage of haritaki, time of consumption and other individual specific administration details should be obtained from a qualified [[Vaidya (वैद्यः)|Vaidya]] after complete evaluation of [[Prakrti (प्रकृतिः)|Prakrti]] and [[Roga (रोगः)|Roga]]. <br />
<br />
== References ==<br />
<references /><br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Pitta_dosha_(%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135190Pitta dosha (पित्तम् पित्तदोषः वा)2023-03-15T15:09:35Z<p>DrDevashree: </p>
<hr />
<div>“Pitta” (पित्तम्) literally translates to “bile” or “bilious humor. It is one of three [[doshas (दोषाः)]] that are the primary foundations of Ayurveda and more specifically one of the fundamental and unique entities in the understanding of Ayurvedic anatomy, physiology, pathology and etc. Doshas are also known as bio-energies controlling the functioning of the entire body. Some consider Pitta to be equivalent to the bile described in western science, but its properties, its physiology in [[sharira (शरीरम्)]] are peculiar and distinct and must be understood from the Ayurvedic point of view. Pitta is known as “heat” in general which is originated from the “agni” mahabhuta (अग्निमहाभूतम्). Thus Pitta represnts the Fire element inside the body which chiefly performs the function of transformation in the body. Along with other doshas, [[dhatus (धातवः)]](tissues) and [[malas (मलाः)]], Pitta dosha carries out various other functions as well e.g. vision, skin color generation, generation of hunger, thirst and intelligence etc. Among all these functions, Digestion of food along with maintenance of body temperature is the most important function of the Pitta. <br />
<br />
== निरुक्तिः॥ Etymology ==<br />
The word Pitta is derived from the root as below,<blockquote>‘तप’ सन्तापे | (sush. sutr. 21.5)<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 5)</ref></blockquote>Here the root word is “Tapa” (तपस्) which means to generate heat or to burn.<br />
<br />
“Santape" (संतापे) literally means to torment, this explains the feature of pitta as that which generates extreme heat. <br />
<br />
== पित्तदोषस्थानानि॥ Sites of Pitta dosha ==<br />
Even though the doshas are present all over the body, there are certain sites where there is a predominance of each dosha. Pitta dosha is generally present in the middle region of the [[Sharira (शरीरम्)|sharira]], between [[Hrudaya (हृदयम्)|hriday (हृदयम् | heart)]] and naabhi (umbilicus).<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 1 Sutra 4)</ref> <ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 4)</ref> <blockquote>नाभिरामाशयः स्वेदो लसीका रुधिरं रसः| दृक् स्पर्शनं च पित्तस्य, नाभिरत्र विशेषतः||२|| (Asht. Hrud. 12.2)<ref>Ashtanag Hrudayam (Sutrasthanam Adhyaya 12 Sutra 2)</ref></blockquote>Meaning: Pitta is situated in Naabhi(umbilicus), amashaya(stomach precisely), sweda(sweat), lasika(lymph), rasa(correlated loosely as plasma), rudhira(blood), drik(eyes), tvacha(skin). More specifically Nabhi is the chief site of Pitta. <br />
<br />
== पित्तस्य पाञ्चभौतिकत्वम् ॥ Panchabhuta composition ==<br />
All the living and non-living entities (matter in the universe) has evolved from or made up of [[Panchamahabhutas (पञ्चमहाभूतानि)]]. Teja Mahabhuta (तेज महाभूतम्) or Agni mahabhuta (अग्नि महाभूतम्) which literally means the fire element , is predominant in the Pitta dosha. Thus, Pitta dosha originated from the Teja mahabhuta.<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 21 Sutra 1)</ref><br />
<br />
== अग्निपित्तयोः आश्रयाश्रयीभावः ॥ Relationship between Pitta and Agni ==<br />
Pitta dosha and Agni Mahabhuta have Ashraya-ashrayi bhava (आश्रय-आश्रयीभावः) which is a unique Ayurvedic concept that precisely states the interdependency of these two separate entities. The word Ashraya means that which “depends on” and Ashrayi means that which is “the dependent”. <br />
<br />
Agni is present in our body in the form of pitta dosha, thus Agni works in our sharira through pitta dosha.<ref>Charaka Samhita (Sutrasthanama Adhyaya 12 Sutra 11)</ref> <ref>Sushruta Samhita (Sutrasthanama Adhyaya 21 Sutra 9)</ref><br />
<br />
Agni and Pitta dosha perform similar functions like Dahana (दहनम् । digestion), Pachana(पाचनम्), and abhipravartana (अभिप्रवर्तनम् । transformation). Both of these when vitiated are managed with sheeta [[Dravya (द्रव्यम्)|dravya]] (शीतद्रव्यम् | coolant drugs) or [[Therapeutic activity in Ayurveda (आयुर्वेदे कर्म)|karma]] ( कर्म । procedures with cooling properties). Although there are certain similarities as well. For instance, Ghrita or ghee is excellent to pacify the aggravated Pitta dosha, but at the same time ghee is used to kindle or increase the digestive fire i.e. agni.<ref>Charaka Samhita (Sutrasthanama Adhyaya 13 Sutra 43)</ref> Even though they are interdependent in certain ways, while describing “swasthya” (स्वास्थ्यम्) or complete health, they are described as separate entities stating “samadosha” (समदोषः) “Sama Agni” (समाग्निः) which means a balanced state of doshas and a balanced state of Agni is required for maintenance of “swasthya.<ref>Sushruta Samhita (Sutrasthanama Adhyaya 15 Sutra 41)</ref> This understanding of interdependency between the two separate entities is essential for a better understanding of the disease manifestation and prognosis which helps in the planning of management.<br />
<br />
== पित्त-इन्द्रियसंबंधः ॥ Association with Indriya ==<br />
[[Indriyas (इन्द्रियाणि)]] are the sensory & motor organs through which knowledge is perceived and response in generated. ‘Indra” which means “[[atman (आत्मन्)]]” or soul experiences this knowledge. There are five sense organs “Chakshu”(चक्षु । Vision), Shrotra (श्रोत्रम्। Auditory), ghrana (घ्राणम्। olfactory), rasana (रसना । gustatory) and Sparshana(स्पर्शनम् । tactile). Among these 5 sensory organs, Chakshu (Eye) and Sparshana / Twak (Skin) are the 2 organs where Pitta predominantly resides and controls the functions or these organs. <ref>Charaka Samhita (Sutrasthanama Adhyaya 8 Sutra 12)</ref><br />
<br />
# Chakshurendriya (चक्षुरेन्द्रियम्) - The eye is the seat of type of pitta known as Alochaka pitta and is responsible for the visual perception.<br />
# Sparshanendriya (स्पर्शनेन्द्रियम्) - Twak or skin is the seat of type of pitta known as Bhrajaka Pitta and is responsible for the maintenance of body temperature, provides luster to the skin, and helps in the sensation of touch.<br />
<br />
== Gunas/ Attributes ==<br />
(Char.sutr.1.60) (Asht.hrud.sutr.1.11) (Sush.sutr.42.7)<br />
<br />
# Sasneha - slightly Unctousness or oiliness <br />
# Tikshna - Teekshna means the Sharpness or the penetrating property of pitta dosha <br />
# Ushna -Ushna or Hot or to generate heat. The maintenance of body temperature which is one of the functions of Pitta dosha is because of this quality.<br />
# Laghu -Laghu means Lightness that is present in Pitta dosha due to its origin in Teja Mahabhuta. This property is essential for a physician while prescribing treatment.<br />
# Vistra -pitta dosha in its natural form has a bad Odour.<br />
# Sara - Sara means mobility, the property which is unstable in nature and has the capacity to put things in motion.<br />
# Drava- Drava means Fluidity or liquidity which explains the form of pitta dosha.<br />
# Peeta - Peeta means Yellow, here it directly implies to the color it has, which provides other entities which it comes in contact with.<br />
# Vishada -Vishada means cleansing property that is related to the Agni mahabhuta. This property stated the cleansing nature of pitta dosha.<br />
<br />
The Gunas or the properties of doshas are important for the purpose of diagnosis and treatment. The dravyas or the drugs that have properties opposite to the pitta dosha are used for pacifying it and the properties similar to that of pitta dosha cause vitiation.<br />
<br />
== Functions ==<br />
(Char.sutr.18.50) (Char.sutr.12.11) (Asht.Hrud.sutr.11.2,3) (Sush.Sutr.15.4) <br />
<br />
रागपक्त्योजस्तेजोमेधोष्मकृत् पित्तं (Sush.Sutr.15.4)<br />
<br />
# दर्शनं - Vision<br />
# पक्ति - Digestion<br />
# रूष्मा/ Ushma - heat<br />
# क्षुत्तृ - hunger<br />
# त्तृष्णा -thirst<br />
# देहमार्दव - Soft skin<br />
# प्रभा - lusture<br />
# प्रसाद - cheerfulness<br />
# मेधा - intelligence<br />
# Dhee - power of understanding <br />
# Shaurya - Courage<br />
# Krodha - anger<br />
# Prakrut Varna - clear/ normal complexion<br />
<br />
== Types ==<br />
(Asht. hrud.sutr.12.12-14) (Sush.sutr. 21.10) (Sush.sutr.15.4) <br />
{| class="wikitable"<br />
|Sr.No<br />
|Pitta <br />
|Sthan<br />
|Kriya<br />
|-<br />
|1<br />
|Pachaka<br />
|Pakva-Amashay Madhya <br />
|Digestion <br />
<br />
Differenciation of waste products and nutrients, supports other types of pitta.<br />
|-<br />
|2<br />
|Ranjaka<br />
|Amashaya<br />
|Imparts colour to body tissues<br />
|-<br />
|3<br />
|Sadhaka<br />
|Hriday, Mastishka<br />
|Intellectul power, memory, enthusiasm, self esteem, <br />
|-<br />
|4<br />
|Alochaka<br />
|Drishti (eyes)<br />
|Visual Perception <br />
|-<br />
|5<br />
|Bhrajak<br />
|Tvak (skin)<br />
|Absorption of oils and etc over skin, provides lusture to skin, maintains body temperature, Skin complexion.<br />
|}<br />
Precisely when these types of pitta and their functions are correlated with modern physiological components it can be said that, the Pachaka Pitta is responsible for digestion, the functions of Ranjaka Pitta can be compared with the hematopoiesis, sadhaka pitta controls emotions and behavior, alochaka pitta is responsible for the perception of the vision and Bhrajaka pitta is responsible for temperature regulation.<br />
<br />
== Pittaja Prakriti ==<br />
(Char.Vima.8.97)<br />
<br />
# उष्णमुखाः - the face is warm<br />
# सुकुमारावदातगात्राः - delicate body built<br />
# प्रभूतविप्लुव्यङ्गतिलपिडकाः - has plenty of freckles, moles and pimples<br />
# क्षुत्पिपासावन्तः - excessive thirst and hunger<br />
# क्षिप्रवलीपलितखालित्यदोषाः - early signs of wrinkles, greying of hair and hairfall<br />
# तैक्ष्ण्यात्तीक्ष्णपराक्रमाः - due to sharpness in guna(property) the individual is mostly courageous <br />
# तीक्ष्णाग्नयः - high digestive fire<br />
# प्रभूताशनपानाः - high intake of food and water<br />
# क्लेशासहिष्णवो - lack of endurance <br />
# द्रवत्वाच्छिथिलमृदुसन्धिमांसाः - loose muscles, joints<br />
# प्रभूतसृष्टस्वेदमूत्रपुरीषाश्च - excessive sweating, urination and defecation<br />
# विस्रत्वात्प्रभूतपूतिकक्षास्यशिरःशरीरगन्धाः - foul odour in armpits, and whole body<br />
# कट्वम्लत्वादल्पशुक्रव्यवायापत्याः - excess pungency and sourness, low semen and further less number of progeny<br />
# मध्यबला - moderate built and strength<br />
# मध्यायुषो - moderate life span<br />
# मध्यज्ञानविज्ञान - moderate knowledge and intelligence.<br />
<br />
== Pathological state of Pitta dosha ==<br />
<br />
=== Factors affecting pitta dosha ===<br />
(Sush.sutr.21.20) (Asht.hrud.sutr.1.8) (Asht.hrud.sutr.12.21) (Asht.hrud.nida.1.16)<br />
<br />
There are certain factors that are responsible for the vitiation of Pitta dosha. Change in season, age and etc cannot be avoided, although external factors like diet and lifestyle can be controlled to avoid vitiation of pitta dosha in an individual. Any individual with dominant pitta dosha can avoid the below-mentioned external factors for a balanced state of dosha in the body.<br />
<br />
==== Natural Factors ====<br />
<br />
# Season - Pitta dosha gets naturally accumulated in Varsha rutu (monsoon), undergoes the Prakopa stage (vitiation) in Sharada Rutu(autumn), and gets pacified in Hemanta rutu (early winter).<br />
# Age - Pitta dosha is dominant during middle age (appx 40-60 yrs)<br />
# Circadian rhythm - Pitta gets vitiated during midday and night.<br />
# Stage of digestion - During “Jiryateanne‘ (mid-digestion) the pitta dosha is id dominant <br />
<br />
==== External factors ====<br />
<br />
# Diet and lifestyle - Food that is dominant in Katu(pungent), Amla (sour), and lavana (salty) rasas(tastes) causes aggravation of the pitta dosha <br />
# Emotional - Krodha(anger), Shoka(grief) and Bhaya (fear) vitiate the pitta dosha and vice versa.<br />
<br />
=== Pitta vriddhi Lakshana ===<br />
The Vitiation of Pitta dosha showcases certain signs and symptoms, <br />
<br />
(Asht.hrud.sutr.11.7) (Asht.hrud.sutr.19.5)<br />
<br />
# Increases hunger and thirst<br />
# Burning sensation all over body<br />
# Loss of sleep<br />
# Generalized debility<br />
# Weakness in the senses and inability to focus <br />
# Low energy levels<br />
# Craving for cold food<br />
# A feeling of bitterness in the mouth<br />
# Giddiness<br />
# Increased anger<br />
# Loss of strength<br />
<br />
=== Pitta Kshaya Lakshana ===<br />
there are certain signs and symptoms when there is loss of pitta dosha in the body or the hypo functioning of the pitta dosha causes,<br />
<br />
# Decreased digestive fire thus loss of appetite<br />
# Loss of skin luster<br />
# Stiffness in the body<br />
# Pricking like pain<br />
# Roughness in the skin<br />
# Tremors<br />
# Heaviness in the body<br />
# White discoloration of nails and eyes<br />
<br />
== Pittaja Nanatmaja Vikaras ==<br />
(Char.sutr.20.14)<br />
<br />
Pittaja Nanatmaja Vikaras are the forty types of diseases caused due to the imbalance of pitta dosha in the body.<br />
{| class="wikitable"<br />
|ओष- heat<br />
|अन्तर्दाह- internal burning<br />
|अक्षिपाक- inflammation in the eyes<br />
|रक्तमण्डल- echymosis<br />
|पूतिमुखता- halitosis<br />
|-<br />
|प्लोष - scorching<br />
|अंसदाह- burning sensation in the arm<br />
|त्वग्दाह- burning sensation in the skin<br />
|कक्षा- furunculosis<br />
|लोहितगन्धास्यता- blood like smell from mouth<br />
|-<br />
|दाह - burning sesnation<br />
|ऊष्माधिक्यं- hyperthermia<br />
|त्वगवदरणं - cracking of skin<br />
|हरितत्वं- greenish discoloration<br />
|तृष्णाधिक्यं- excessive thirst<br />
|-<br />
|दवथु extreme heat<br />
|अतिस्वेद- excessive sweating<br />
|चर्मदल- thickening of skin<br />
|हारिद्रत्वं- yellowish discoloration<br />
|गुदपाकश्च- anal inflammation<br />
|-<br />
|धूमक - fuming sesation<br />
|अङ्गगन्ध- bad odor<br />
|रक्तकोठ- urticaria<br />
|कामला- jaundice<br />
|आस्यविपाक- stomatitis<br />
|-<br />
|अम्लक- hyperacidity<br />
|अङ्गावदरणं- tearing of body parts<br />
|रक्तविस्फोट- pustules<br />
|तिक्तास्यता- bitterness in mouth<br />
|जीवादानं- pure blood discharge<br />
|-<br />
|विदाह- burning sensation<br />
|शोणितक्लेद- blood putrefication?<br />
|रक्तपित्तं - bleeding disorder<br />
|गलपाकश्च- throat inflammation <br />
|तमःप्रवेश-darkness in front of eyes<br />
|}<br />
<br />
== Clinical diagnosis ==<br />
(Char.sutr.20.15)<br />
<br />
The vitiated pitta even if it is not manifested completely must be diagnosed as Pitta dosha disease and managed as same. even though the symptoms of pitta imbalance vary from the organ afflicted there are certain features for the gross diagnosis,<br />
<br />
# Burning sensation all over body<br />
# feeling of warmth/ heat<br />
# Excessive perspiration<br />
# Increases moisture<br />
# Pain<br />
# Itching<br />
# Excess of bodily discharge<br />
# Redness<br />
# Bad odor<br />
# Change of color to greenish-yellowish, blue, and coppery<br />
<br />
== Basic aspects of management of vitiated Pitta dosha ==<br />
(Char.sutr.20.16)<br />
<br />
Dravyas which are predominantly in Madhura(sweet), tikta(bitter) and kashaya(Pungent) rasas (taste precisely) which have Sheeta guna or cooling property are used for the treatment of Pitta dosha diseases. Also, the Panchakarma therapies like Virechana(purgation), Snehana(administration of oil, ghee, etc), parisheka() and Abhyanga(massage) must be carried out with the drugs having the above said properties, with appropriate dosage and time of administration.<br />
<br />
Virechana or purgation is considered the best treatment for the treatment of Pitta dosha disorders or imbalance. Acharya Charaka explains this with the help of a metaphor, stating the Pitta dosha when pacified in the amashaya itself which is the seat of the pitta dosha the other organs afflicted with the Pitta get managed as well, similarly, the fire chamber cools down when the fire is extinguished.<br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Vata_dosha_(%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%83_%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135188Vata dosha (वातः वातदोषः वा)2023-03-14T12:38:02Z<p>DrDevashree: </p>
<hr />
<div>[[Doshas (दोषाः)]], [[Dhatus (धातवः)]] and [[Malas (मलाः)]] are the fundamental components of the [[sharira (शरीरम्)]] which control the entire function of the body systems from birth to death. In a normal state, physiology and psychological activities are carried out through three doshas which are Vata dosha (वातः दोषः), [[Pitta dosha (पित्तम् पित्तदोषः वा)|Pitta dosha (पित्त दोषः)]], and [[Kapha dosha (कफः कफदोषः वा)|Kapha dosha (कफ दोषः)]]. When their balance is disturbed, they vitiate other body components and lead to disease development. Health according to Ayurveda, can be achieved when there is a balance of three doshas. <br />
<br />
The “Vata” dosha which is one among the 3 doshas has a much important role in the functioning of the body. Vata literally means “wind” or “air”. Other doshas and dhatus are dependent on the Vata dosha for their proper movement across the body. Vata dosha which is mobile in nature performs various body functions in its balanced state, if vitiation occurs it leads to various Vata dosha dominant disorders. <br />
<br />
== निरुक्तिः ॥ Etymology ==<br />
The word “Vata” (वातः) is derived from ”Va” (वा) which means “Gati” (गतिः) or movement and “gandhana"(गन्धन) which means perception.<br />
<br />
Vata is defined as “vagatigandhanayoh” (वा गतिगन्धनयोः) which means that which has mobility and perception is Vata.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 5)</ref><br />
<br />
== वातस्य स्थानानि॥ Site/ Location ==<br />
<blockquote>बस्तिः पुरीषाधानं कटिः सक्थिनी पादावस्थीनिपक्वाशयश्च वातस्थानानि (Char.sutr.20.8)<ref>Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 8)</ref></blockquote>Vata dosha is located in Basti(urinary bladder), rectum, kati(lower back),thighs, legs, bones and pakvashaya (colon precisely). Thus, mainly the lower body is vaguely the site of Vata dosha. <br />
<br />
Acharya Vagbhata also describes the Ears, skin, and Majja (bone marrow) as the seats of vata dosha.<ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 1)</ref> <br />
<br />
== वातस्य पाञ्चभौतिकत्वम् ॥ Panchabhuta composition ==<br />
Vata is one of the three doshas (bio-energies) which is originated from Akasha (ether) and Vayu (air) [[Panchamahabhutas (पञ्चमहाभूतानि)|Mahabhuta]].<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 20 Sutra 2)</ref><br />
<br />
== वातगुणाः॥ Properties ==<br />
Vata dosha has certain properties which are expressed in the [[sharira (शरीरम्)]]. This is essential from the perspective of the diagnosis of the dosha involvement in any disease.<br />
<br />
[[Gunas : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Guna (गुणाः)]] or the Characteristics of Vata dosha according to different authors,<br />
{| class="wikitable"<br />
|'''Vagbhata <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 1 Sutra 11)</ref>'''<br />
|'''Charaka Samhita<ref>Charaka Samhita (Sutrasthanam Adhyaya 12 Sutra 4)</ref>''' <br />
|'''Sushruta Samhita <ref>Sushruta Samhita (Nidanasthanam Adhyaya 1 Sutra 7,8)</ref>'''<br />
|-<br />
|Ruksha(रुक्षः।dryness)<br />
|Ruksha(dryness)<br />
|Ruksha (dryness)<br />
|-<br />
|Sheeta(शीतः।coldness)<br />
|Sheeta(coldness)<br />
|Sheeta(coldness)<br />
|-<br />
|laghu(लघुः। lightness)<br />
|Daruna (दारुणः । hardness)<br />
|laghu(lightness)<br />
|-<br />
|Khara (खरः। roughness)<br />
|khara(roughness)<br />
|Khara (roughness)<br />
|-<br />
|Sukshma (सूक्ष्मः । subtle)<br />
|Vishada (विशदः । clear)<br />
|Achintyavirya (अचिन्त्यवीर्यम् । unpredictable)<br />
|-<br />
|Chala(चलः । mobility)<br />
|Sheeghra (शीघ्रः । swiftness)<br />
|<br />
|}<br />
<br />
== वातकार्याणि ॥ Functions of Vata dosha ==<br />
Vata dosha is responsible for the smooth governance of the bodily functions, thus it represents “life” in the living beings. Vata dosha when gets imbalanced, vitiated or obstructed will cause various diseases and even death.<ref>Charaka Samhita (Sutrasthanam Adhyaya 12 Sutra 8)</ref><blockquote>सर्वा हि चेष्टा वातेन स प्राणः प्राणीनां स्मृतः| तेनैव रोगा जायन्ते तेन चैवोपरुध्यते||११८|| (char.sutr.17.118) <ref>Charaka Samhita (Sutrasthanam Adhyaya 17 Sutra 118)</ref><br />
<br />
उत्साहोच्छ्वासनिः श्वासचेष्टा धातुगतिः समा| समो मोक्षो गतिमतां वायोः कर्माविकारजम्||४९|| (Char.sutr.18.49)<ref name=":0">Charaka Samhita (Sutrasthanam Adhyaya 18 Sutra 48-49)</ref><br />
<br />
नित्याः प्राणभृतां देहे वातपित्तकफास्त्रयः| विकृताः प्रकृतिस्था वा तान् बुभुत्सेत पण्डितः||४८|| (Char.sutr.18.48)<ref name=":0" /></blockquote>Vata dosha has a set of functionality in the shareera or human body,<br />
<br />
# वायुस्तन्त्रयन्त्रधरः Vata dosha is responsible for maintaining and controlling all the activities of the shareera<br />
# प्राणोदानसमानव्यानापानात्मा, vata operates in the body as, Prana Vata, udana vata, samana vata, vyana vata,apana vata. Which precisley are the types of Vata dosha<br />
# प्रवर्तकश्चेष्टानामुच्चावचानां , it is the origin of all kinds of movements.<br />
# नियन्ता प्रणेता च मनसः it governs all the mental functions <br />
# सर्वेन्द्रियाणामुद्योजकः सर्वेन्द्रियार्थानामभिवोढा Vata dosha is responsible for the stimulation of all the senses and directs them to their respective organs.<br />
# सर्वशरीरधातुव्यूहकरः vata dosha provides structure to the dhatus or tissues for the development of organs.<br />
# सन्धानकरः शरीरस्य binds the tissues<br />
# प्रवर्तको वाचः vata dosha induces speech<br />
# प्रकृतिः स्पर्शशब्दयोः श्रोत्रस्पर्शनयोर्मूलं responsible for the sensation of touch and sound.<br />
# हर्षोत्साहयोर्योनिः origin offeelings like, happiness and enthusiasm.<br />
# समीरणोऽग्नेः kindles digestive fire<br />
# दोषसंशोषणः drying of moisture<br />
# क्षेप्ता बहिर्मलानां removes or excretes waste products from the body<br />
# स्थूलाणुस्रोतसां भेत्ता vata dosha travels through all the micro and macro channels<br />
# कर्तागर्भाकृतीनाम् helps formation of the embryo and development of structures, shape and etc.<br />
# आयुषोऽनुवृत्तिप्रत्ययभूतो helps sustain life.<br />
# The physiology of breathing, inspiration, and expiration (char.sutr.18.49)<br />
# Proper functioning of Dhatus(bodily tissues) <br />
# Pulsations (sush.sutr.15.4)<br />
# Retains the perception of senses<br />
# It helps ingestion of food<br />
# Differentiates the food and retains what is necessary for the body.<br />
<br />
== वातस्य भेदाः॥ Types ==<br />
Vata dosha is classified according to their specific functionality and act accordingly in our body, as Prana Vata (प्राणवातः), Udana Vata (उदानवातः), Samana Vata (समानवातः), Apana Vata (अपानवातः), Vyana vata (व्यानवातः).<ref>Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 4)</ref><br />
<br />
Vata doshas subtypes,<br />
<br />
=== प्राणवातः॥ Prana Vata ===<br />
<br />
==== स्थानानि॥ Sthana (Location) ====<br />
Murdha(मूर्धा। head region), urah(उरः । chest), Kantha(कण्ठः। throat), jivha(जिव्हा । tongue), asya( आस्यम्। mouth), nasika(नासिका। nose)<ref name=":1">Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 4-9)</ref><br />
<br />
==== कार्याणि॥ Kriya (function) ====<br />
Spitting, salivation, burping, respiration, Aharadi karma (आहारादि कर्म। food consumption)<ref name=":1" /> <ref name=":2">Charaka Samhita (Chikitsasthanam Adhyaya 28 Sutra 5-10)</ref><br />
<br />
==== प्राणविकृतिजन्याः रोगाः॥ Associated Disease ====<br />
Hikka(हिक्का। hiccup), Shwasa(श्वासः । respiratory disorders) <ref name=":3">Sushruta Samhita (Nidanasthanam Adhyaya 1 Sutra 13-19)</ref><br />
<br />
=== उदानवातः॥ Udana Vata ===<br />
==== स्थानानि॥ Sthana(location) ====<br />
Naabhi(नाभिः । umbilicus), urah (उरः । thoracic region), kantha(कण्ठः । throat)<ref name=":1" /><br />
<br />
==== कार्याणि॥ Kriya (Function) ====<br />
Speech, prayatna (प्रयत्न । making effort), Urja(ऊर्जा । strength), bala-varna (बल--वर्ण), smruti (स्मृतिः । memory).<ref name=":1" /><ref name=":2" /><br />
<br />
==== उदानविकृतिजन्याः रोगाः॥ Associated disease ====<br />
Udhrvajatrugata vikara (उर्ध्वजत्रुगतविकाराः । diseases related to neck and above).<ref name=":3" /><br />
<br />
=== समानवातः॥ Samana vata ===<br />
==== स्थानानि॥ Sthana (location) ====<br />
Kostha (कोष्ठः).<ref name=":1" /> <br />
<br />
==== कार्याणि॥ Kriya (Function) ====<br />
Ingestion of food, break down of food, digestion, and moving it towards excretion process. <ref name=":1" /><ref name=":2" /><br />
<br />
==== समानविकृतिजन्याः रोगाः॥ Associated diseases ====<br />
Gulma (गुल्म), atisara (अतीसारः).<ref name=":3" /> <br />
<br />
=== अपानवातः॥ Apana Vata ===<br />
==== स्थानानि॥ Sthana(location) ====<br />
shroni(श्रोणी । thigh region), [[Basti ( बस्तिः)|Basti ( बस्तिः। urinary bladder)]], medra (मेढ्रम् । penis), urah (उरः । thoracic region).<ref name=":1" /><br />
<br />
==== कार्याणि॥ Kriya (function) ====<br />
excretion of semen, urine, menstrual blood, and Stools.<ref name=":2" /><br />
<br />
==== अपानविकृतिजन्याः रोगाः॥ Associated diseases ====<br />
diseases pertaining to the Anal region and Urinary bladder.<ref name=":3" /><br />
<br />
=== व्यानवातः॥ Vyana Vata ===<br />
<br />
==== स्थानानिः॥ Sthana (location) ====<br />
[[Hrudaya (हृदयम्)|Hruday (हृदयम्)]], overall [[Sharira (शरीरम्)|sharira]] (whole-body).<ref name=":1" /><br />
<br />
==== कार्याणि॥ Kriya (function) ====<br />
Contraction, relaxation, opening, and closing of eyelids.<ref name=":1" /><ref name=":2" /> <br />
<br />
==== व्यानविकृतिजन्याः रोगाः॥ Associated diseases ====<br />
These are manifested usually all over the body since the vyana vata circulates all over the body performing the function of circulation of the .<ref name=":3" /><br />
<br />
In a nutshell, these types of Vata have a seat, functionality, and even diseases associated with them, their knowledge plays a vital role while diagnosing diseases from the physician's perspective and further planning the management. While correlating with modern science Prana Vata is associated with the respiratory system, Udana Vata is correlated with mental functions, samana Vata is associated with the digestive system, Apana Vata with the Reproductive system, and excretion, Vyana vata with the Musculoskeletal system and circulation.<br />
<br />
== वातप्रकृतिलक्षणानि॥ Vataja Prakriti ==<br />
Prakriti is formed during the conception itself with Prakrut Dosha, Prakrut dosha precisely is the fundamental constitution of [[Sharira (शरीरम्)|sharira]] which literally means “the origin”. Alongside, Vikrut doshas are expressed through the waste of ahara, their excess or lack of expression can lead to diseases. Collectively Prakrut and Vikrut doshas are known as Shareerika dosha. One of three type of Dosha is seen as dominant in an individual which is understood with the help of certain characteristics <br />
<br />
'''Vataja Prakriti'''<br />
<br />
The Vataja dominant prakriti is based on the characteristics of Vata Dosha,<ref>Charaka Samhita (Vimanasthanam Adhyaya 8 Sutra 99)</ref> <br />
<br />
# Underdeveloped and short stature<br />
# Dry skin, hair, and hoarseness of voice<br />
# Swift movements<br />
# Talkative<br />
# Instability in the movements of joints, eyebrows, lips, shoulders and, etc.<br />
# Visual network of veins over hands.<br />
# Gets irritated quickly <br />
# Poor memory<br />
# Intolerance to cold.<br />
# Coarse hair, bear mustache <br />
# Brittle nails, hair, teeth<br />
# Crackling sound in joints during movements.<br />
<br />
== वातदुष्टिहेतवः लक्षणानि च॥ Pathological state of vata dosha ==<br />
=== वातप्रकोपहेतवः॥ Causes of Vata vitiation ===<br />
Certain factors is responsible for the imbalanced state of vata dosha in the sharira.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 20)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 23-35 & Adhyaya 1 Sutra 8)</ref> <ref>Ashtanga Hrudayam (Nidanasthanam Adhyaya 1 Sutra 14,15)</ref><br />
<br />
==== प्राकृतहेतवः॥ Natural factors ====<br />
<br />
* Age - Vata dosha is dominant during old age.<br />
* Season - Dosha undergoes seasonal variations during the change of season. There occurs accumulation, vitiation, and pacification state of doshas as the season changes. Vata dosha undergoes Chaya (accumulation) stage during [[Greeshma Rutucharya (ग्रीष्म ऋतुचर्या)|Grishma (ग्रीष्मः । summer)]] rutu, gets vitiated (prakopa) during [[Pravrta Rtu (प्रावृट ऋतु)|Varsha (वर्षा / प्रावृट्। monsoon)]] rutu, and gets pacifies (shaman) in [[Sharada Rutucharya (शरद ऋतुचर्या)|Sharada (शरदः । autumn)]] rutu.<br />
* Desha - in Jangala [[Desha in Ayurveda (आयुर्वेदे देश:)|desha (देशः)]] which is the arid region, Vata dosha gets easily afflicted.<br />
* Circadian rhythm - there is predominance of vata dosha at the end of the day. <br />
* Stage of digestion - vata dosha gets vitiated at the end of the digestion.<br />
<br />
==== आहारादिहेतवः॥ Other factors ====<br />
<br />
* Diet - The significant aspect of the ayurvedic diet is the six tastes known as [[Rasa (रसः)|Shadrasas (षड्रसाः)]], which are Madhura(sweet), Amla(sour), Lavana(salty), Katu(spicy), tikta (bitter), kashaya(astringent). And each Rasa or a combination of it is responsible for the dosha vitiation if consumed in excess or in less quantity. Thus, Vata dosha vitiation occurs due to excess consumption of Katu(spicy), tikta (bitter), kashaya(astringent)<br />
<br />
* Lifestyle- Excessive exercise, sleeping late at night, suppression of natural urges, excessive singing and etc increases Vata dosha in the [[Sharira (शरीरम्)|sharira]].<br />
<br />
=== वातदुष्टिलक्षणानि॥ Clinical aspect ===<br />
<br />
==== वातवृद्धिलक्षणानि॥ Aggravated Vata dosha signs ====<br />
There are certain signs and symptoms when Vata dosha gets Vitiated in the body, <ref>Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 15)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 11 Sutra 5)</ref> <ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 19 Sutra 6)</ref><br />
<br />
# Emaciation<br />
# Discoloration of skin to black<br />
# Craving hot food substances<br />
# Tremors<br />
# Distension of abdomen<br />
# Constipation<br />
# Insomnia<br />
# Loss of sensory functions<br />
# Loss of strength<br />
# Giddiness<br />
# Dry skin<br />
# Pain in the bones<br />
# Experience of sorrow.<br />
# And etc.<br />
<br />
==== वातक्षयलक्षणानि॥ Signs of Vata depletion ====<br />
As there are signs and symptoms of vata dosha vitiation in the body similarly when Vata dosha is depleted there occurs,<br />
<br />
# Generalized body ache<br />
# Slow body movements<br />
# Increased Kapha dosha<br />
# Excessive salivation.<br />
# Reduced speech<br />
# Decreased happiness<br />
# Decreased appetite<br />
# Nausea <br />
<br />
=== वातप्राधान्यलक्षणानि॥ Clinical Presentation ===<br />
According to Acharya Charaka Vata dosha dominant disorders can be assessed through certain common symptoms, it is presented clinically as “Shoola” (शूलम् । pain), Suptata (सुप्तिः । loss of sensation), Rukshata(रुक्षता । dryness), Sthmbhana(स्तंभनम् । rigidity), Shosha(शोषः । wasting), Parushata (परुषता । roughness).<ref name=":4">Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 11-13)</ref> <br />
<br />
== वातस्य नानात्मजविकाराः॥ Vata Nanatmaja Vikaras ==<br />
There are 80 types of disorders explained by Acharya Charaka merely due to imbalance in Vata dosha,<ref name=":4" /><br />
{| class="wikitable"<br />
|नखभेद (breakage of nails)<br />
|विपादिका (cracked heels)<br />
|पादशूलं (leg pain)<br />
|पादभ्रंश (foot drop)<br />
|-<br />
|पादसुप्तता (numbness in feet)<br />
|वातखुड्डता (ankle pain)<br />
|गुल्फग्रह (stiff ankle)<br />
|पिण्डिकोद्वेष्टनं (calf pain)<br />
|-<br />
|गृध्रसी (sciatica)<br />
|जानुभेद (knee pain)<br />
|जानुविश्लेष (dislocation of knee)<br />
|ऊरुस्तम्भ (stiff thigh)<br />
|-<br />
|पाङ्गुल्यं (paraplegia)<br />
|गुदभ्रंश (anal prolapse)<br />
|वृषणाक्षेप (scrotal pain)<br />
|श्रोणिभे (pelvic pain)<br />
|-<br />
|विड्भेद (diarrhoea)<br />
|उदावर्त (reverse direction of vata)<br />
|खञ्जत्वं (limping)<br />
|वामनत्वं (dwarfism)<br />
|-<br />
|त्रिकग्रह (stiff shoulder joint)<br />
|उदरावेष्ट (twisting pain in abdomen)<br />
|हृन्मोह (cardiac dysfunction)<br />
|वक्षस्तोद (pricking pain in chest region)<br />
|-<br />
|बाहुशोष (wasting in arm)<br />
|मन्यास्तम्भ (torticollis)<br />
|कण्ठोद्ध्वंस (hoarse voice)<br />
|दन्तभेद (tooth ache)<br />
|-<br />
|मूकत्वं (aphasia)<br />
|मुखशोष (dry mouth)<br />
|बाधिर्यं (deafness)<br />
|वर्त्मस्तम्भ (stiff eye lids)<br />
|-<br />
|तिमिरं (loss of visual acuity)<br />
|शिरोरुक् (headache)<br />
|केशभूमिस्फुटनं (dry scalp)<br />
|अर्दितं (facial palsy)<br />
|-<br />
|पक्षवध (hemiplagia)<br />
|दण्डक (tonic convulsions)<br />
|वेपथु (tremors)<br />
|अस्वप्न (insomnia)<br />
|}<br />
<br />
== दुष्टवातचिकित्सा नियमाः॥ Basic aspects of management of vitiated Vata dosha ==<br />
Vata dosha when vitiated is managed with [[Dravya (द्रव्यम्)|dravyas (द्रव्याणि)]] or drugs which are Madhura(मधुरः । sweet), amla(अम्लः। sour), and lavana(लवणाः । salty) in [[Rasa (रसः)|rasa]](taste) which is contrary to the [[Rasa (रसः)|rasas]](taste) of substances or dravyas which are inherently Vata dosha dominant. Further, Karma or the procedures must be done which are dominantly Unctuous and hot. For instance, Snehana (स्नेहनम् । oleation), Swedana (स्वेदनम् । fomentation), [[Basti in Panchakarma (पंचकर्मसु बस्तिः )|Asthapana basti]](आस्थापन बस्तिः । decoction enema), [[Basti in Panchakarma (पंचकर्मसु बस्तिः )|Anuvasana basti]] (अनुवासन बस्तिः । oil-based enema) [[Nasya (नस्यम्)|nasya]] (नस्यम् । errhine therapy), [[Ahara (आहारः)|ahara]] (आहारः । diet modification), [[Abhyanga (अभ्यङ्गम् )|abhyanga]] (अभ्यङ्गम् । oil massage) and etc. among the above therapies [[Basti in Panchakarma (पंचकर्मसु बस्तिः )|Basti]](बस्तिः । enema) is considered as the principle management protocol for Vata dosha diseases. Since pakvashaya (colon precisely) is the seat of Vata dosha and Basti medication enters and affects directly the root of the disease, the origin of the disease thus the effects of treatment are seen at a much faster pace. [[Acharya Charaka (आचार्य चरकः)]] explains this phenomenon with a simile, just like when the tree is cut at the roots it automatically destroys the branches, leaves, fruits, etc similarly when Vata dosh is stroked in its root place the diseases afflicting the other organs are cured as well.<ref name=":4" /><br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Vata_dosha_(%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%83_%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135187Vata dosha (वातः वातदोषः वा)2023-03-14T12:36:43Z<p>DrDevashree: Editing content, adding references and hyperlinks</p>
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<div>[[Doshas (दोषाः)]], [[Dhatus (धातवः)]] and [[Malas (मलाः)]] are the fundamental components of the [[Sharira (शरीरम्)|sharira]] which control the entire function of the body systems from birth to death. In a normal state, physiology and psychological activities are carried out through three doshas which are Vata dosha, Pitta dosha, and Kapha dosha. When their balance is disturbed, they vitiate other body components and lead to disease development. Health according to Ayurveda, can be achieved when there is a balance of three doshas. <br />
<br />
The “Vata” dosha which is one among the 3 doshas has a much important role in the functioning of the body. Vata literally means “wind” or “air”. Other doshas and dhatus are dependent on the Vata dosha for their proper movement across the body. Vata dosha which is mobile in nature performs various body functions in its balanced state, if vitiation occurs it leads to various Vata dosha dominant disorders. <br />
<br />
== निरुक्तिः ॥ Etymology ==<br />
The word “Vata” (वातः) is derived from ”Va” (वा) which means “Gati” (गतिः) or movement and “gandhana"(गन्धन) which means perception.<br />
<br />
Vata is defined as “vagatigandhanayoh” (वा गतिगन्धनयोः) which means that which has mobility and perception is Vata.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 5)</ref><br />
<br />
== वातस्य स्थानानि॥ Site/ Location ==<br />
<blockquote>बस्तिः पुरीषाधानं कटिः सक्थिनी पादावस्थीनिपक्वाशयश्च वातस्थानानि (Char.sutr.20.8)<ref>Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 8)</ref></blockquote>Vata dosha is located in Basti(urinary bladder), rectum, kati(lower back),thighs, legs, bones and pakvashaya (colon precisely). Thus, mainly the lower body is vaguely the site of Vata dosha. <br />
<br />
Acharya Vagbhata also describes the Ears, skin, and Majja (bone marrow) as the seats of vata dosha.<ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 1)</ref> <br />
<br />
== वातस्य पाञ्चभौतिकत्वम् ॥ Panchabhuta composition ==<br />
Vata is one of the three doshas (bio-energies) which is originated from Akasha (ether) and Vayu (air) [[Panchamahabhutas (पञ्चमहाभूतानि)|Mahabhuta]].<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 20 Sutra 2)</ref><br />
<br />
== वातगुणाः॥ Properties ==<br />
Vata dosha has certain properties which are expressed in the [[sharira (शरीरम्)]]. This is essential from the perspective of the diagnosis of the dosha involvement in any disease.<br />
<br />
[[Gunas : An Ayurvedic perspective (आयुर्वेदे गुणाः)|Guna (गुणाः)]] or the Characteristics of Vata dosha according to different authors,<br />
{| class="wikitable"<br />
|'''Vagbhata <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 1 Sutra 11)</ref>'''<br />
|'''Charaka Samhita<ref>Charaka Samhita (Sutrasthanam Adhyaya 12 Sutra 4)</ref>''' <br />
|'''Sushruta Samhita <ref>Sushruta Samhita (Nidanasthanam Adhyaya 1 Sutra 7,8)</ref>'''<br />
|-<br />
|Ruksha(रुक्षः।dryness)<br />
|Ruksha(dryness)<br />
|Ruksha (dryness)<br />
|-<br />
|Sheeta(शीतः।coldness)<br />
|Sheeta(coldness)<br />
|Sheeta(coldness)<br />
|-<br />
|laghu(लघुः। lightness)<br />
|Daruna (दारुणः । hardness)<br />
|laghu(lightness)<br />
|-<br />
|Khara (खरः। roughness)<br />
|khara(roughness)<br />
|Khara (roughness)<br />
|-<br />
|Sukshma (सूक्ष्मः । subtle)<br />
|Vishada (विशदः । clear)<br />
|Achintyavirya (अचिन्त्यवीर्यम् । unpredictable)<br />
|-<br />
|Chala(चलः । mobility)<br />
|Sheeghra (शीघ्रः । swiftness)<br />
|<br />
|}<br />
<br />
== वातकार्याणि ॥ Functions of Vata dosha ==<br />
Vata dosha is responsible for the smooth governance of the bodily functions, thus it represents “life” in the living beings. Vata dosha when gets imbalanced, vitiated or obstructed will cause various diseases and even death.<ref>Charaka Samhita (Sutrasthanam Adhyaya 12 Sutra 8)</ref><blockquote>सर्वा हि चेष्टा वातेन स प्राणः प्राणीनां स्मृतः| तेनैव रोगा जायन्ते तेन चैवोपरुध्यते||११८|| (char.sutr.17.118) <ref>Charaka Samhita (Sutrasthanam Adhyaya 17 Sutra 118)</ref><br />
<br />
उत्साहोच्छ्वासनिः श्वासचेष्टा धातुगतिः समा| समो मोक्षो गतिमतां वायोः कर्माविकारजम्||४९|| (Char.sutr.18.49)<ref name=":0">Charaka Samhita (Sutrasthanam Adhyaya 18 Sutra 48-49)</ref><br />
<br />
नित्याः प्राणभृतां देहे वातपित्तकफास्त्रयः| विकृताः प्रकृतिस्था वा तान् बुभुत्सेत पण्डितः||४८|| (Char.sutr.18.48)<ref name=":0" /></blockquote>Vata dosha has a set of functionality in the shareera or human body,<br />
<br />
# वायुस्तन्त्रयन्त्रधरः Vata dosha is responsible for maintaining and controlling all the activities of the shareera<br />
# प्राणोदानसमानव्यानापानात्मा, vata operates in the body as, Prana Vata, udana vata, samana vata, vyana vata,apana vata. Which precisley are the types of Vata dosha<br />
# प्रवर्तकश्चेष्टानामुच्चावचानां , it is the origin of all kinds of movements.<br />
# नियन्ता प्रणेता च मनसः it governs all the mental functions <br />
# सर्वेन्द्रियाणामुद्योजकः सर्वेन्द्रियार्थानामभिवोढा Vata dosha is responsible for the stimulation of all the senses and directs them to their respective organs.<br />
# सर्वशरीरधातुव्यूहकरः vata dosha provides structure to the dhatus or tissues for the development of organs.<br />
# सन्धानकरः शरीरस्य binds the tissues<br />
# प्रवर्तको वाचः vata dosha induces speech<br />
# प्रकृतिः स्पर्शशब्दयोः श्रोत्रस्पर्शनयोर्मूलं responsible for the sensation of touch and sound.<br />
# हर्षोत्साहयोर्योनिः origin offeelings like, happiness and enthusiasm.<br />
# समीरणोऽग्नेः kindles digestive fire<br />
# दोषसंशोषणः drying of moisture<br />
# क्षेप्ता बहिर्मलानां removes or excretes waste products from the body<br />
# स्थूलाणुस्रोतसां भेत्ता vata dosha travels through all the micro and macro channels<br />
# कर्तागर्भाकृतीनाम् helps formation of the embryo and development of structures, shape and etc.<br />
# आयुषोऽनुवृत्तिप्रत्ययभूतो helps sustain life.<br />
# The physiology of breathing, inspiration, and expiration (char.sutr.18.49)<br />
# Proper functioning of Dhatus(bodily tissues) <br />
# Pulsations (sush.sutr.15.4)<br />
# Retains the perception of senses<br />
# It helps ingestion of food<br />
# Differentiates the food and retains what is necessary for the body.<br />
<br />
== वातस्य भेदाः॥ Types ==<br />
Vata dosha is classified according to their specific functionality and act accordingly in our body, as Prana Vata (प्राणवातः), Udana Vata (उदानवातः), Samana Vata (समानवातः), Apana Vata (अपानवातः), Vyana vata (व्यानवातः).<ref>Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 4)</ref><br />
<br />
Vata doshas subtypes,<br />
<br />
=== प्राणवातः॥ Prana Vata ===<br />
<br />
==== स्थानानि॥ Sthana (Location) ====<br />
Murdha(मूर्धा। head region), urah(उरः । chest), Kantha(कण्ठः। throat), jivha(जिव्हा । tongue), asya( आस्यम्। mouth), nasika(नासिका। nose)<ref name=":1">Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 4-9)</ref><br />
<br />
==== कार्याणि॥ Kriya (function) ====<br />
Spitting, salivation, burping, respiration, Aharadi karma (आहारादि कर्म। food consumption)<ref name=":1" /> <ref name=":2">Charaka Samhita (Chikitsasthanam Adhyaya 28 Sutra 5-10)</ref><br />
<br />
==== प्राणविकृतिजन्याः रोगाः॥ Associated Disease ====<br />
Hikka(हिक्का। hiccup), Shwasa(श्वासः । respiratory disorders) <ref name=":3">Sushruta Samhita (Nidanasthanam Adhyaya 1 Sutra 13-19)</ref><br />
<br />
=== उदानवातः॥ Udana Vata ===<br />
==== स्थानानि॥ Sthana(location) ====<br />
Naabhi(नाभिः । umbilicus), urah (उरः । thoracic region), kantha(कण्ठः । throat)<ref name=":1" /><br />
<br />
==== कार्याणि॥ Kriya (Function) ====<br />
Speech, prayatna (प्रयत्न । making effort), Urja(ऊर्जा । strength), bala-varna (बल--वर्ण), smruti (स्मृतिः । memory).<ref name=":1" /><ref name=":2" /><br />
<br />
==== उदानविकृतिजन्याः रोगाः॥ Associated disease ====<br />
Udhrvajatrugata vikara (उर्ध्वजत्रुगतविकाराः । diseases related to neck and above).<ref name=":3" /><br />
<br />
=== समानवातः॥ Samana vata ===<br />
==== स्थानानि॥ Sthana (location) ====<br />
Kostha (कोष्ठः).<ref name=":1" /> <br />
<br />
==== कार्याणि॥ Kriya (Function) ====<br />
Ingestion of food, break down of food, digestion, and moving it towards excretion process. <ref name=":1" /><ref name=":2" /><br />
<br />
==== समानविकृतिजन्याः रोगाः॥ Associated diseases ====<br />
Gulma (गुल्म), atisara (अतीसारः).<ref name=":3" /> <br />
<br />
=== अपानवातः॥ Apana Vata ===<br />
==== स्थानानि॥ Sthana(location) ====<br />
shroni(श्रोणी । thigh region), [[Basti ( बस्तिः)|Basti ( बस्तिः। urinary bladder)]], medra (मेढ्रम् । penis), urah (उरः । thoracic region).<ref name=":1" /><br />
<br />
==== कार्याणि॥ Kriya (function) ====<br />
excretion of semen, urine, menstrual blood, and Stools.<ref name=":2" /><br />
<br />
==== अपानविकृतिजन्याः रोगाः॥ Associated diseases ====<br />
diseases pertaining to the Anal region and Urinary bladder.<ref name=":3" /><br />
<br />
=== व्यानवातः॥ Vyana Vata ===<br />
<br />
==== स्थानानिः॥ Sthana (location) ====<br />
[[Hrudaya (हृदयम्)|Hruday (हृदयम्)]], overall [[Sharira (शरीरम्)|sharira]] (whole-body).<ref name=":1" /><br />
<br />
==== कार्याणि॥ Kriya (function) ====<br />
Contraction, relaxation, opening, and closing of eyelids.<ref name=":1" /><ref name=":2" /> <br />
<br />
==== व्यानविकृतिजन्याः रोगाः॥ Associated diseases ====<br />
These are manifested usually all over the body since the vyana vata circulates all over the body performing the function of circulation of the .<ref name=":3" /><br />
<br />
In a nutshell, these types of Vata have a seat, functionality, and even diseases associated with them, their knowledge plays a vital role while diagnosing diseases from the physician's perspective and further planning the management. While correlating with modern science Prana Vata is associated with the respiratory system, Udana Vata is correlated with mental functions, samana Vata is associated with the digestive system, Apana Vata with the Reproductive system, and excretion, Vyana vata with the Musculoskeletal system and circulation.<br />
<br />
== वातप्रकृतिलक्षणानि॥ Vataja Prakriti ==<br />
Prakriti is formed during the conception itself with Prakrut Dosha, Prakrut dosha precisely is the fundamental constitution of [[Sharira (शरीरम्)|sharira]] which literally means “the origin”. Alongside, Vikrut doshas are expressed through the waste of ahara, their excess or lack of expression can lead to diseases. Collectively Prakrut and Vikrut doshas are known as Shareerika dosha. One of three type of Dosha is seen as dominant in an individual which is understood with the help of certain characteristics <br />
<br />
'''Vataja Prakriti'''<br />
<br />
The Vataja dominant prakriti is based on the characteristics of Vata Dosha,<ref>Charaka Samhita (Vimanasthanam Adhyaya 8 Sutra 99)</ref> <br />
<br />
# Underdeveloped and short stature<br />
# Dry skin, hair, and hoarseness of voice<br />
# Swift movements<br />
# Talkative<br />
# Instability in the movements of joints, eyebrows, lips, shoulders and, etc.<br />
# Visual network of veins over hands.<br />
# Gets irritated quickly <br />
# Poor memory<br />
# Intolerance to cold.<br />
# Coarse hair, bear mustache <br />
# Brittle nails, hair, teeth<br />
# Crackling sound in joints during movements.<br />
<br />
== वातदुष्टिहेतवः लक्षणानि च॥ Pathological state of vata dosha ==<br />
=== वातप्रकोपहेतवः॥ Causes of Vata vitiation ===<br />
Certain factors is responsible for the imbalanced state of vata dosha in the sharira.<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 20)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 12 Sutra 23-35 & Adhyaya 1 Sutra 8)</ref> <ref>Ashtanga Hrudayam (Nidanasthanam Adhyaya 1 Sutra 14,15)</ref><br />
<br />
==== प्राकृतहेतवः॥ Natural factors ====<br />
<br />
* Age - Vata dosha is dominant during old age.<br />
* Season - Dosha undergoes seasonal variations during the change of season. There occurs accumulation, vitiation, and pacification state of doshas as the season changes. Vata dosha undergoes Chaya (accumulation) stage during [[Greeshma Rutucharya (ग्रीष्म ऋतुचर्या)|Grishma (ग्रीष्मः । summer)]] rutu, gets vitiated (prakopa) during [[Pravrta Rtu (प्रावृट ऋतु)|Varsha (वर्षा / प्रावृट्। monsoon)]] rutu, and gets pacifies (shaman) in [[Sharada Rutucharya (शरद ऋतुचर्या)|Sharada (शरदः । autumn)]] rutu.<br />
* Desha - in Jangala [[Desha in Ayurveda (आयुर्वेदे देश:)|desha (देशः)]] which is the arid region, Vata dosha gets easily afflicted.<br />
* Circadian rhythm - there is predominance of vata dosha at the end of the day. <br />
* Stage of digestion - vata dosha gets vitiated at the end of the digestion.<br />
<br />
==== आहारादिहेतवः॥ Other factors ====<br />
<br />
* Diet - The significant aspect of the ayurvedic diet is the six tastes known as [[Rasa (रसः)|Shadrasas (षड्रसाः)]], which are Madhura(sweet), Amla(sour), Lavana(salty), Katu(spicy), tikta (bitter), kashaya(astringent). And each Rasa or a combination of it is responsible for the dosha vitiation if consumed in excess or in less quantity. Thus, Vata dosha vitiation occurs due to excess consumption of Katu(spicy), tikta (bitter), kashaya(astringent)<br />
<br />
* Lifestyle- Excessive exercise, sleeping late at night, suppression of natural urges, excessive singing and etc increases Vata dosha in the [[Sharira (शरीरम्)|sharira]].<br />
<br />
=== वातदुष्टिलक्षणानि॥ Clinical aspect ===<br />
<br />
==== वातवृद्धिलक्षणानि॥ Aggravated Vata dosha signs ====<br />
There are certain signs and symptoms when Vata dosha gets Vitiated in the body, <ref>Sushruta Samhita (Sutrasthanam Adhyaya 15 Sutra 15)</ref> <ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 11 Sutra 5)</ref> <ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 19 Sutra 6)</ref><br />
<br />
# Emaciation<br />
# Discoloration of skin to black<br />
# Craving hot food substances<br />
# Tremors<br />
# Distension of abdomen<br />
# Constipation<br />
# Insomnia<br />
# Loss of sensory functions<br />
# Loss of strength<br />
# Giddiness<br />
# Dry skin<br />
# Pain in the bones<br />
# Experience of sorrow.<br />
# And etc.<br />
<br />
==== वातक्षयलक्षणानि॥ Signs of Vata depletion ====<br />
As there are signs and symptoms of vata dosha vitiation in the body similarly when Vata dosha is depleted there occurs,<br />
<br />
# Generalized body ache<br />
# Slow body movements<br />
# Increased Kapha dosha<br />
# Excessive salivation.<br />
# Reduced speech<br />
# Decreased happiness<br />
# Decreased appetite<br />
# Nausea <br />
<br />
=== वातप्राधान्यलक्षणानि॥ Clinical Presentation ===<br />
According to Acharya Charaka Vata dosha dominant disorders can be assessed through certain common symptoms, it is presented clinically as “Shoola” (शूलम् । pain), Suptata (सुप्तिः । loss of sensation), Rukshata(रुक्षता । dryness), Sthmbhana(स्तंभनम् । rigidity), Shosha(शोषः । wasting), Parushata (परुषता । roughness).<ref name=":4">Charaka Samhita (Sutrasthanam Adhyaya 20 Sutra 11-13)</ref> <br />
<br />
== वातस्य नानात्मजविकाराः॥ Vata Nanatmaja Vikaras ==<br />
There are 80 types of disorders explained by Acharya Charaka merely due to imbalance in Vata dosha,<ref name=":4" /><br />
{| class="wikitable"<br />
|नखभेद (breakage of nails)<br />
|विपादिका (cracked heels)<br />
|पादशूलं (leg pain)<br />
|पादभ्रंश (foot drop)<br />
|-<br />
|पादसुप्तता (numbness in feet)<br />
|वातखुड्डता (ankle pain)<br />
|गुल्फग्रह (stiff ankle)<br />
|पिण्डिकोद्वेष्टनं (calf pain)<br />
|-<br />
|गृध्रसी (sciatica)<br />
|जानुभेद (knee pain)<br />
|जानुविश्लेष (dislocation of knee)<br />
|ऊरुस्तम्भ (stiff thigh)<br />
|-<br />
|पाङ्गुल्यं (paraplegia)<br />
|गुदभ्रंश (anal prolapse)<br />
|वृषणाक्षेप (scrotal pain)<br />
|श्रोणिभे (pelvic pain)<br />
|-<br />
|विड्भेद (diarrhoea)<br />
|उदावर्त (reverse direction of vata)<br />
|खञ्जत्वं (limping)<br />
|वामनत्वं (dwarfism)<br />
|-<br />
|त्रिकग्रह (stiff shoulder joint)<br />
|उदरावेष्ट (twisting pain in abdomen)<br />
|हृन्मोह (cardiac dysfunction)<br />
|वक्षस्तोद (pricking pain in chest region)<br />
|-<br />
|बाहुशोष (wasting in arm)<br />
|मन्यास्तम्भ (torticollis)<br />
|कण्ठोद्ध्वंस (hoarse voice)<br />
|दन्तभेद (tooth ache)<br />
|-<br />
|मूकत्वं (aphasia)<br />
|मुखशोष (dry mouth)<br />
|बाधिर्यं (deafness)<br />
|वर्त्मस्तम्भ (stiff eye lids)<br />
|-<br />
|तिमिरं (loss of visual acuity)<br />
|शिरोरुक् (headache)<br />
|केशभूमिस्फुटनं (dry scalp)<br />
|अर्दितं (facial palsy)<br />
|-<br />
|पक्षवध (hemiplagia)<br />
|दण्डक (tonic convulsions)<br />
|वेपथु (tremors)<br />
|अस्वप्न (insomnia)<br />
|}<br />
<br />
== दुष्टवातचिकित्सा नियमाः॥ Basic aspects of management of vitiated Vata dosha ==<br />
Vata dosha when vitiated is managed with [[Dravya (द्रव्यम्)|dravyas (द्रव्याणि)]] or drugs which are Madhura(मधुरः । sweet), amla(अम्लः। sour), and lavana(लवणाः । salty) in [[Rasa (रसः)|rasa]](taste) which is contrary to the [[Rasa (रसः)|rasas]](taste) of substances or dravyas which are inherently Vata dosha dominant. Further, Karma or the procedures must be done which are dominantly Unctuous and hot. For instance, Snehana (स्नेहनम् । oleation), Swedana (स्वेदनम् । fomentation), [[Basti in Panchakarma (पंचकर्मसु बस्तिः )|Asthapana basti]](आस्थापन बस्तिः । decoction enema), [[Basti in Panchakarma (पंचकर्मसु बस्तिः )|Anuvasana basti]] (अनुवासन बस्तिः । oil-based enema) [[Nasya (नस्यम्)|nasya]] (नस्यम् । errhine therapy), [[Ahara (आहारः)|ahara]] (आहारः । diet modification), [[Abhyanga (अभ्यङ्गम् )|abhyanga]] (अभ्यङ्गम् । oil massage) and etc. among the above therapies [[Basti in Panchakarma (पंचकर्मसु बस्तिः )|Basti]](बस्तिः । enema) is considered as the principle management protocol for Vata dosha diseases. Since pakvashaya (colon precisely) is the seat of Vata dosha and Basti medication enters and affects directly the root of the disease, the origin of the disease thus the effects of treatment are seen at a much faster pace. [[Acharya Charaka (आचार्य चरकः)]] explains this phenomenon with a simile, just like when the tree is cut at the roots it automatically destroys the branches, leaves, fruits, etc similarly when Vata dosh is stroked in its root place the diseases afflicting the other organs are cured as well.<ref name=":4" /><br />
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== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Kapha_dosha_(%E0%A4%95%E0%A4%AB%E0%A4%83_%E0%A4%95%E0%A4%AB%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135186Kapha dosha (कफः कफदोषः वा)2023-03-14T07:18:32Z<p>DrDevashree: Created new page added content (To be edited)</p>
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<div>Kapha literally translates to “watery froth” or “phlegm”. One of three doshas along with Vata dosha and Pitta dosha are fundamentals of Ayurveda. Kapha dosha originates from Jala and Prithvi Mahabhuta. thus, Kapha dosha is represented in the body as Jala and Prithvi Mahabhuta similarly, the moon which is responsible for nourishment is represented as Kapha in the Universe.(Sush.Sutr.29.6) Even though Kapha is correlated with “phlegm” the functions are broadspectrum like providing strength to the body, maintaining anatomical integrity of organ entities, and even psychological like improving patience. The primary site of Kapha dosha is Amashaya or the stomach and Vamana or the therapeutic emesis or induction of vomiting is the prime treatment of Kapha dosha diseases.<br />
<br />
== Etymology ==<br />
Sush.sutr.21.5<br />
<br />
The word “shleshma” is derived from the root “shlish alingane” which means to adhere, bind or keep it together, embrace. <br />
<br />
== Panchamahbhuta ==<br />
(Asht.sutr.21.2) (Sush.sutr.42.5)<br />
<br />
Kapha dosha is originated from Jala and Prithvi Mahabhuta. Wherein, Jala is the dominant Mahabhuta in it. Acharya Sushruta opines, the origin is Jala Mahabuta only.<br />
<br />
Sites<br />
<br />
Asht.hrud.sutr.20.3) (Asht.hrud.sutr.12.3) (Char.sutr.20.9)<br />
<br />
Althouh doshas are present all over the body, kapha dosha is generally present in the upper part of the body and more specifically,<br />
<br />
Uras(chest region), shiras(head), greeva(neck), Amashaya(stomach precisely), meda(Fat), Kantha (throat), rasa(plasma), ghrana(nose) and jivha(tongue)<br />
<br />
Among these sites, Uras or the chest region is the predominant site of Kapha dosha.(Char.sutr.20.9) And also the uppermost region of the amashaya or stomach.(Chakrapani on Char.sutr.20.8) <br />
<br />
== Gunas ==<br />
(Char.sutr.1.61) (Char.sutr.20.18) (Asht.hrud.sutr.1.12) (Sush.sutr.2115) (Char.Vima.8.96)<br />
<br />
According to different Authors,<br />
{| class="wikitable"<br />
|Acharya Charaka<br />
|Acharya Sushruta<br />
|Acharya Vagbhata<br />
|-<br />
|Guru - heavy<br />
|Guru - heavy<br />
|Guru - heavy<br />
|-<br />
|Sheeta - cold<br />
|Sheeta- cold<br />
|Sheeta- cold<br />
|-<br />
|Mrudu - soft<br />
|Snigdha - unctuous<br />
|Snigdha - unctuous<br />
|-<br />
|Snidgha - unctuous <br />
|Madhura- sweet<br />
|Manda - slow<br />
|-<br />
|Madhura - sweet<br />
|Picchila- slimy<br />
|Slakshna- smooth<br />
|-<br />
|Sthira - stable<br />
|Shweta - white<br />
|Mrutsna - mouldable<br />
|-<br />
|Picchila - slimy<br />
|<br />
|Sthira- stable<br />
|-<br />
|Mrutsna - mouldable<br />
|<br />
|<br />
|-<br />
|Shlaksha- smooth<br />
|<br />
|<br />
|-<br />
|Sara - Fluid/flowy<br />
|<br />
|<br />
|-<br />
|Sandra - compact<br />
|<br />
|<br />
|-<br />
|Sthimita - stillness <br />
|<br />
|<br />
|-<br />
|Accha - clear<br />
|<br />
|<br />
|}<br />
<br />
== Function ==<br />
(asht.hrud.sutr. 11.3) (Char.sutr.18.51) (Char.sutr.12.12) (Sush.sutr.15.4)<br />
<br />
Kapha dosha has specific functions in our body,<br />
<br />
# Snehana - it provides unctuousness to the body<br />
# Bandhana means binding in literal, kapha dosha maintains the integrity of the joints and the tissues of its organ.<br />
# Sthirata - meaning, stability. Kapha dosha brings about steadiness or firmness in our bodies.<br />
# Gauravata - meaning heaviness, it means Kapha dosha provides weight, to various anatomical structures.<br />
# Vrushata - helps regulate the reproductive organs and maintain their health.<br />
# Dhriti - here Dhriti is patience, kapha dosha helps improve the quality of patience in the individual.<br />
# Bala - Bala means strength, and Kapha dosha provides strength to the body.<br />
# Upachaya - kapha dosha is responsible for the growth of body in general.<br />
# Jnyana - it means knowledge.<br />
<br />
== Classification ==<br />
(Asht.hrud.sutr.12.15-18) (Sush.sutr.15.4) (sush.sutr.21.12-14) (Asht.sang.sutr.21.8)<br />
<br />
Kapha dosha is classified according to the Stahan(location), and Kriya(function), in five types mentioned below,<br />
<br />
=== Avalambaka Kapha ===<br />
Sthana- Uras(chest region)<br />
<br />
Kriya -- maintains the functions of the heart and other structures through annarasa or the essential nutrients. Supports and maintains other kapha sites as well. Provides trika which is the conjunction between the head and arms.(Sush.sutr.21.12-14, Dalhana teeka)<br />
<br />
=== Kledaka Kapha ===<br />
Sthana-Amashaya (stomach)<br />
<br />
Kriya- disintegrates food and provides it with adequate moisture or kledana.<br />
<br />
=== Bodhaka Kapha ===<br />
Sthana- kantha(throat), Jivha moola(the root of the tongue)<br />
<br />
Kriya- responsible for the perception of the taste.<br />
<br />
=== Tarpaka Kapha ===<br />
Sthana- Shiras (head)<br />
<br />
Kriya - responsible for the nourishment of the sensory organs.<br />
<br />
=== Shleshaka Kapha ===<br />
Sthana - Sandhi (joints)<br />
<br />
Kriya - responsible for the maintenance of the integrity of the joints.<br />
<br />
== Kaphaja Prakriti ==<br />
An individual has one or two dominant doshas which are associated with certain features which are displayed in that individual. Kapha dosha dominant Prakriti individual will have features like<br />
<br />
(Char.vima.8.96)<br />
<br />
# Unctuous body <br />
# Fair complexion <br />
# The compact appearance of body structure<br />
# Pleasant personality<br />
# Digestion is slow<br />
# Physical movements and thinking processes are slow.<br />
# They are intelligent<br />
# Low appetite and thirst.<br />
# Hair quality is thick.<br />
# Obedient to elders and teachers.<br />
<br />
== Responsible factors for imbalance ==<br />
There are a few factors that are responsible for the kapha dosha imbalance, some of which are natural and some are external and these are unavoidable.<br />
<br />
=== Natural factors (Sush.sutr.21.24) (Asht.hrud.sutr.1.8) (Asht.hrud.sutr.12.24) (asht.hrud.nida.1.17) ===<br />
<br />
# Seasonal - Kapha dosha undergoes Chaya or the accumulative stage in Hemant and Shishira rutu which is winter. Undergoes Prakopa or the vitiation stage during the Vasanta rutu or the Spring season. Undergoes Prashama stage or normal stage during the Grishma rutu or the summer season.<br />
# Circadian rhythm - Kapha dosha increases in the morning.<br />
# Age - Kapha dosha is dominant during childhood.<br />
# Stage of digestion - Kapha dosha increases immediately after the intake of food.<br />
# Desha - Kapha dosha is predominant in the Anupa desha (watery or marshy place)<br />
<br />
=== External factors (Asht.hrud.nida.1.17,18) ===<br />
<br />
# Diet and lifestyle - Madhura(sweet),amla(sour), Lavana(salty) are responsible for aggravation of Kapha dosha. Along with excessive intake of food items that are heavy to digest, and unctuous. Excessive intake of water also caused aggravation of Kapha dosha.<br />
# Divaswapna (sleeping during the day), avyayama(lack of exercise), and intake of water at night. (sush.sutr.21.23)<br />
<br />
== Kapha Vriddhi Lakshana | Aggravation of Kapha dosha ==<br />
Kapha dosha when aggravates in our body the below-mentioned symptoms are observed<br />
<br />
# Whitish discoloration of the skin.<br />
# Feeling cold.<br />
# Heaviness of the overall body<br />
# Fatigue or exhaustion<br />
# Excessive sleep<br />
# Lassitude <br />
# Instability in the joints<br />
# Decreased digestive capacity<br />
# Laziness<br />
# Excessive salivation<br />
# Weight gain<br />
# Difficulty in breathing<br />
# Blockage in bodily channels.<br />
# And etc.<br />
<br />
== Kapha Kshaya Lakshana | Decreased Kapha dosha ==<br />
Kapha dosha when decreases in our body it showcases certain features,<br />
<br />
# Overall dryness in the body<br />
# Burning sensation<br />
# Excessive thirst<br />
# Loosening of joints<br />
# Insomnia<br />
# Giddiness<br />
# Back pain<br />
# Over body ache<br />
# Emaciation<br />
# Pricking kind of pain<br />
# Tremors<br />
# Cracking of skiing<br />
# And etc<br />
<br />
== Kaphaja Nanatmaja vikara ==<br />
(Char.sutr.20.17)<br />
<br />
Kapha dosha can be diagnosed based on certain features like feeling cold, itching, gaurava(heaviness), supti (numbness), upachaya (accumulation) and etc are most common. (char.sutr.20.15)<br />
<br />
Kapha dosha when gets imbalaced is expressed primarily in twenty types of diseases mentioned below,<br />
{| class="wikitable"<br />
|तृप्ति - contentment<br />
|आलस्यं - laziness<br />
|बलासकश्च - loss of strength<br />
|गलगण्ड - goiter<br />
|-<br />
|तन्द्रा - lethargy<br />
|मुखमाधुर्यं - sweet taste in the mouth<br />
|अपक्ति -indigestion<br />
|अतिस्थौल्यं - obesity<br />
|-<br />
|निद्राधिक्यं - excess sleep<br />
|मुखस्रावश्च - salivation<br />
|हृदयोपलेप - layer of waste around heart<br />
|शीताग्निता - decrease in agni<br />
|-<br />
|स्तैमित्यं - rigidity<br />
|श्लेष्मोद्गिरणं - mucous discharge<br />
|कण्ठोपलेप - layer of waste around throat<br />
|उदर्द - urticaria<br />
|-<br />
|गुरुगात्रता - heaviness in the body<br />
|मलस्याधिक्यं - excessive waste products<br />
|धमनीप्रति - layer of waste products around blood vessels<br />
|श्वेतावभासता - paleness<br />
|}<br />
<br />
== General management ==<br />
Kapha dosha imbalance must be treated with dravyas or drugs which are dominant in Pungent, astringent and bitter in taste. These drugs must be Teekshna(sharp), ushna(hot), and Ruksha(dry) in properties. <br />
<br />
These dravyas are administered at the appropriate time and in the correct dosage.<br />
<br />
Vamana karma or Therapeutic emesis is considered the prime treatment in the management of Kapha dosha imbalance as it acts on the seat of Kapha dosha. thus, disorders afflicting other organs, are also managed.<br />
<br />
Also, swedana or fomentation, Shirivierechana or nasya or errhine therapy.<br />
<br />
Exercise is also mentioned for Kapha dosha imbalance.</div>DrDevashreehttps://dharmawiki.org/index.php?title=Pitta_dosha_(%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135184Pitta dosha (पित्तम् पित्तदोषः वा)2023-03-13T15:09:36Z<p>DrDevashree: Editing and adding content and references</p>
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<div>“Pitta” literally translates to “bile” or “bilious humor. It is one of three [[Doshas (दोषाः)|doshas]] that are the primary foundations of Ayurveda and more specifically one of the fundamental and unique entities in the understanding of Ayurvedic anatomy, physiology, pathology and etc. Doshas are also known as bio-energies controlling the functioning of the entire body. Some consider Pitta to be equivalent to the bile described in western science, but its properties, its physiology in [[Sharira (शरीरम्)|shareera]] are peculiar and distinct and must be understood from the Ayurvedic point of view. Pitta is known as “heat” in general which is originated from the “agni” mahabhuta. Thus Pitta represnts the Fire element inside the body which chiefly performs the function of transformation in the body. Along with other doshas, [[Dhatus (धातवः)|dhatus]](tissues) and [[Malas (मलाः)|malas]], Pitta dosha carries out various other functions as well e.g. vision, skin color generation, generation of hunger, thirst and intelligence etc. Among all these functions, Digestion of food along with maintenance of body temperature is the most important function of the Pitta. <br />
<br />
== Etymology ==<br />
‘तप’ सन्तापे | (sush. sutr. 21.5)<ref>Sushruta Samhita (Sutrasthanam Adhyaya 21 Sutra 5)</ref><br />
<br />
Here the root word is “Tapa” which means to generate heat or to burn.<br />
<br />
“Santape “ literally means to torment, this explains the feature of pitta as that which generates extreme heat. <br />
<br />
== Sites of Pitta dosha ==<br />
Even though the doshas are present all over the body, there are certain sites where there is a predominance of each dosha. Pitta dosha is generally present in the middle region of the shareera, between hriday(heart) and naabhi (umbilicus).(Asht.sang.sutr.1.4) (sush.sutr.21.6) (Char.sutr.20.9)<blockquote>नाभिरामाशयः स्वेदो लसीका रुधिरं रसः|<br />
<br />
दृक् स्पर्शनं च पित्तस्य, नाभिरत्र विशेषतः||२|| (Asht. Hrud. 12.2)<ref>Ashtanag Hrudayam (Sutrasthanam Adhyaya 12 Sutra 2)</ref></blockquote>Meaning: Pitta is situated in Naabhi(umbilicus), amashaya(stomach precisely), sweda(sweat), lasika(lymph), rasa(correlated loosely as plasma), rudhira(blood), drik(eyes), tvacha(skin). More specifically Nabhi is the chief site of Pitta. <br />
<br />
== Panchabhuta composition ==<br />
All the living and non-living entities (matter in the universe) has evolved from or made up of [[Panchamahabhutas (पञ्चमहाभूतानि)|Panchamahabhutas]]. Teja Mahabhuta or Agni mahabhuta which literally means the fire element , is predominant in the Pitta dosha. Thus, Pitta dosha originated from the Teja mahabhuta. (Asht.Sang.sutr.21.1)<ref>Ashtanga Samgraha (Sutrasthanam Adhyaya 21 Sutra 1)</ref><br />
<br />
== Relationship between Pitta and Agni ==<br />
Pitta dosha and Agni Mahabhuta have Ashraya-ashrayi bhava which is a unique Ayurvedic concept that precisely states the interdependency of these two separate entities. The word Ashraya means that which “depends on” and Ashrayi means that which is “the dependent”. <br />
<br />
Agni is present in our body in the form of pitta dosha, thus Agni works in our shareera through pitta dosha.<ref>Charaka Samhita (Sutrasthanama Adhyaya 12 Sutra 11)</ref> <ref>Sushruta Samhita (Sutrasthanama Adhyaya 21 Sutra 9)</ref><br />
<br />
Agni and Pitta dosha perform similar functions like Dahana(digestion), Pachana(), and abhipravartana (transformation). Both of these when vitiated are managed with sheeta dravya or karma (drugs or procedures with cooling properties). Although there are certain similarities as well. For instance, Ghrita or ghee is excellent to pacify the aggravated Pitta dosha, but at the same time ghee is used to kindle or increase the digestive fire i.e. agni.<ref>Charaka Samhita (Sutrasthanama Adhyaya 13 Sutra 43)</ref> Even though they are interdependent in certain ways, while describing “swasthya” or complete health, they are described as separate entities stating “samadosha” “Sama Agni” which means a balanced state of doshas and a balanced state of Agni is required for maintenance of “swasthya.<ref>Sushruta Samhita (Sutrasthanama Adhyaya 15 Sutra 41)</ref> This understanding of interdependency between the two separate entities is essential for a better understanding of the disease manifestation and prognosis which helps in the planning of management.<br />
<br />
== Association with Indriya ==<br />
[[Indriyas (इन्द्रियाणि)|Indriyas]] are the sensory & motor organs through which knowledge is perceived and response in generated. ‘Indra” which means “[[Atman (आत्मन्)|atman]]” or soul experiences this knowledge. There are five sense organs “Chakshu”(Vision), Shrotra (Auditory), ghrana (olfactory), rasana (gustatory) and Sparshana(tactile). Among these 5 sensory organs, Chakshur (Eye) and Sparshana / Twak (Skin) are the 2 organs where Pitta predominantly resides and controls the functions or these organs. <ref>Charaka Samhita (Sutrasthanama Adhyaya 8 Sutra 12)</ref><br />
<br />
# Chakshurendriya - The eye is the seat of type of pitta known as Alochaka pitta and is responsible for the visual perception.<br />
# Sparshanendriya - Twak or skin is the seat of type of pitta known as Bhrajaka Pitta and is responsible for the maintenance of body temperature, provides luster to the skin, and helps in the sensation of touch.<br />
<br />
== Gunas/ Attributes ==<br />
(Char.sutr.1.60) (Asht.hrud.sutr.1.11) (Sush.sutr.42.7)<br />
<br />
# Sasneha - slightly Unctousness or oiliness <br />
# Tikshna - Teekshna means the Sharpness or the penetrating property of pitta dosha <br />
# Ushna -Ushna or Hot or to generate heat. The maintenance of body temperature which is one of the functions of Pitta dosha is because of this quality.<br />
# Laghu -Laghu means Lightness that is present in Pitta dosha due to its origin in Teja Mahabhuta. This property is essential for a physician while prescribing treatment.<br />
# Vistra -pitta dosha in its natural form has a bad Odour.<br />
# Sara - Sara means mobility, the property which is unstable in nature and has the capacity to put things in motion.<br />
# Drava- Drava means Fluidity or liquidity which explains the form of pitta dosha.<br />
# Peeta - Peeta means Yellow, here it directly implies to the color it has, which provides other entities which it comes in contact with.<br />
# Vishada -Vishada means cleansing property that is related to the Agni mahabhuta. This property stated the cleansing nature of pitta dosha.<br />
<br />
The Gunas or the properties of doshas are important for the purpose of diagnosis and treatment. The dravyas or the drugs that have properties opposite to the pitta dosha are used for pacifying it and the properties similar to that of pitta dosha cause vitiation.<br />
<br />
== Functions ==<br />
(Char.sutr.18.50) (Char.sutr.12.11) (Asht.Hrud.sutr.11.2,3) (Sush.Sutr.15.4) <br />
<br />
रागपक्त्योजस्तेजोमेधोष्मकृत् पित्तं (Sush.Sutr.15.4)<br />
<br />
# दर्शनं - Vision<br />
# पक्ति - Digestion<br />
# रूष्मा/ Ushma - heat<br />
# क्षुत्तृ - hunger<br />
# त्तृष्णा -thirst<br />
# देहमार्दव - Soft skin<br />
# प्रभा - lusture<br />
# प्रसाद - cheerfulness<br />
# मेधा - intelligence<br />
# Dhee - power of understanding <br />
# Shaurya - Courage<br />
# Krodha - anger<br />
# Prakrut Varna - clear/ normal complexion<br />
<br />
== Types ==<br />
(Asht. hrud.sutr.12.12-14) (Sush.sutr. 21.10) (Sush.sutr.15.4) <br />
{| class="wikitable"<br />
|Sr.No<br />
|Pitta <br />
|Sthan<br />
|Kriya<br />
|-<br />
|1<br />
|Pachaka<br />
|Pakva-Amashay Madhya <br />
|Digestion <br />
<br />
Differenciation of waste products and nutrients, supports other types of pitta.<br />
|-<br />
|2<br />
|Ranjaka<br />
|Amashaya<br />
|Imparts colour to body tissues<br />
|-<br />
|3<br />
|Sadhaka<br />
|Hriday, Mastishka<br />
|Intellectul power, memory, enthusiasm, self esteem, <br />
|-<br />
|4<br />
|Alochaka<br />
|Drishti (eyes)<br />
|Visual Perception <br />
|-<br />
|5<br />
|Bhrajak<br />
|Tvak (skin)<br />
|Absorption of oils and etc over skin, provides lusture to skin, maintains body temperature, Skin complexion.<br />
|}<br />
Precisely when these types of pitta and their functions are correlated with modern physiological components it can be said that, the Pachaka Pitta is responsible for digestion, the functions of Ranjaka Pitta can be compared with the hematopoiesis, sadhaka pitta controls emotions and behavior, alochaka pitta is responsible for the perception of the vision and Bhrajaka pitta is responsible for temperature regulation.<br />
<br />
== Pittaja Prakriti ==<br />
(Char.Vima.8.97)<br />
<br />
# उष्णमुखाः - the face is warm<br />
# सुकुमारावदातगात्राः - delicate body built<br />
# प्रभूतविप्लुव्यङ्गतिलपिडकाः - has plenty of freckles, moles and pimples<br />
# क्षुत्पिपासावन्तः - excessive thirst and hunger<br />
# क्षिप्रवलीपलितखालित्यदोषाः - early signs of wrinkles, greying of hair and hairfall<br />
# तैक्ष्ण्यात्तीक्ष्णपराक्रमाः - due to sharpness in guna(property) the individual is mostly courageous <br />
# तीक्ष्णाग्नयः - high digestive fire<br />
# प्रभूताशनपानाः - high intake of food and water<br />
# क्लेशासहिष्णवो - lack of endurance <br />
# द्रवत्वाच्छिथिलमृदुसन्धिमांसाः - loose muscles, joints<br />
# प्रभूतसृष्टस्वेदमूत्रपुरीषाश्च - excessive sweating, urination and defecation<br />
# विस्रत्वात्प्रभूतपूतिकक्षास्यशिरःशरीरगन्धाः - foul odour in armpits, and whole body<br />
# कट्वम्लत्वादल्पशुक्रव्यवायापत्याः - excess pungency and sourness, low semen and further less number of progeny<br />
# मध्यबला - moderate built and strength<br />
# मध्यायुषो - moderate life span<br />
# मध्यज्ञानविज्ञान - moderate knowledge and intelligence.<br />
<br />
== Pathological state of Pitta dosha ==<br />
<br />
=== Factors affecting pitta dosha ===<br />
(Sush.sutr.21.20) (Asht.hrud.sutr.1.8) (Asht.hrud.sutr.12.21) (Asht.hrud.nida.1.16)<br />
<br />
There are certain factors that are responsible for the vitiation of Pitta dosha. Change in season, age and etc cannot be avoided, although external factors like diet and lifestyle can be controlled to avoid vitiation of pitta dosha in an individual. Any individual with dominant pitta dosha can avoid the below-mentioned external factors for a balanced state of dosha in the body.<br />
<br />
==== Natural Factors ====<br />
<br />
# Season - Pitta dosha gets naturally accumulated in Varsha rutu (monsoon), undergoes the Prakopa stage (vitiation) in Sharada Rutu(autumn), and gets pacified in Hemanta rutu (early winter).<br />
# Age - Pitta dosha is dominant during middle age (appx 40-60 yrs)<br />
# Circadian rhythm - Pitta gets vitiated during midday and night.<br />
# Stage of digestion - During “Jiryateanne‘ (mid-digestion) the pitta dosha is id dominant <br />
<br />
==== External factors ====<br />
<br />
# Diet and lifestyle - Food that is dominant in Katu(pungent), Amla (sour), and lavana (salty) rasas(tastes) causes aggravation of the pitta dosha <br />
# Emotional - Krodha(anger), Shoka(grief) and Bhaya (fear) vitiate the pitta dosha and vice versa.<br />
<br />
=== Pitta vriddhi Lakshana ===<br />
The Vitiation of Pitta dosha showcases certain signs and symptoms, <br />
<br />
(Asht.hrud.sutr.11.7) (Asht.hrud.sutr.19.5)<br />
<br />
# Increases hunger and thirst<br />
# Burning sensation all over body<br />
# Loss of sleep<br />
# Generalized debility<br />
# Weakness in the senses and inability to focus <br />
# Low energy levels<br />
# Craving for cold food<br />
# A feeling of bitterness in the mouth<br />
# Giddiness<br />
# Increased anger<br />
# Loss of strength<br />
<br />
=== Pitta Kshaya Lakshana ===<br />
there are certain signs and symptoms when there is loss of pitta dosha in the body or the hypo functioning of the pitta dosha causes,<br />
<br />
# Decreased digestive fire thus loss of appetite<br />
# Loss of skin luster<br />
# Stiffness in the body<br />
# Pricking like pain<br />
# Roughness in the skin<br />
# Tremors<br />
# Heaviness in the body<br />
# White discoloration of nails and eyes<br />
<br />
== Pittaja Nanatmaja Vikaras ==<br />
(Char.sutr.20.14)<br />
<br />
Pittaja Nanatmaja Vikaras are the forty types of diseases caused due to the imbalance of pitta dosha in the body.<br />
{| class="wikitable"<br />
|ओष- heat<br />
|अन्तर्दाह- internal burning<br />
|अक्षिपाक- inflammation in the eyes<br />
|रक्तमण्डल- echymosis<br />
|पूतिमुखता- halitosis<br />
|-<br />
|प्लोष - scorching<br />
|अंसदाह- burning sensation in the arm<br />
|त्वग्दाह- burning sensation in the skin<br />
|कक्षा- furunculosis<br />
|लोहितगन्धास्यता- blood like smell from mouth<br />
|-<br />
|दाह - burning sesnation<br />
|ऊष्माधिक्यं- hyperthermia<br />
|त्वगवदरणं - cracking of skin<br />
|हरितत्वं- greenish discoloration<br />
|तृष्णाधिक्यं- excessive thirst<br />
|-<br />
|दवथु extreme heat<br />
|अतिस्वेद- excessive sweating<br />
|चर्मदल- thickening of skin<br />
|हारिद्रत्वं- yellowish discoloration<br />
|गुदपाकश्च- anal inflammation<br />
|-<br />
|धूमक - fuming sesation<br />
|अङ्गगन्ध- bad odor<br />
|रक्तकोठ- urticaria<br />
|कामला- jaundice<br />
|आस्यविपाक- stomatitis<br />
|-<br />
|अम्लक- hyperacidity<br />
|अङ्गावदरणं- tearing of body parts<br />
|रक्तविस्फोट- pustules<br />
|तिक्तास्यता- bitterness in mouth<br />
|जीवादानं- pure blood discharge<br />
|-<br />
|विदाह- burning sensation<br />
|शोणितक्लेद- blood putrefication?<br />
|रक्तपित्तं - bleeding disorder<br />
|गलपाकश्च- throat inflammation <br />
|तमःप्रवेश-darkness in front of eyes<br />
|}<br />
<br />
== Clinical diagnosis ==<br />
(Char.sutr.20.15)<br />
<br />
The vitiated pitta even if it is not manifested completely must be diagnosed as Pitta dosha disease and managed as same. even though the symptoms of pitta imbalance vary from the organ afflicted there are certain features for the gross diagnosis,<br />
<br />
# Burning sensation all over body<br />
# feeling of warmth/ heat<br />
# Excessive perspiration<br />
# Increases moisture<br />
# Pain<br />
# Itching<br />
# Excess of bodily discharge<br />
# Redness<br />
# Bad odor<br />
# Change of color to greenish-yellowish, blue, and coppery<br />
<br />
== Basic aspects of management of vitiated Pitta dosha ==<br />
(Char.sutr.20.16)<br />
<br />
Dravyas which are predominantly in Madhura(sweet), tikta(bitter) and kashaya(Pungent) rasas (taste precisely) which have Sheeta guna or cooling property are used for the treatment of Pitta dosha diseases. Also, the Panchakarma therapies like Virechana(purgation), Snehana(administration of oil, ghee, etc), parisheka() and Abhyanga(massage) must be carried out with the drugs having the above said properties, with appropriate dosage and time of administration.<br />
<br />
Virechana or purgation is considered the best treatment for the treatment of Pitta dosha disorders or imbalance. Acharya Charaka explains this with the help of a metaphor, stating the Pitta dosha when pacified in the amashaya itself which is the seat of the pitta dosha the other organs afflicted with the Pitta get managed as well, similarly, the fire chamber cools down when the fire is extinguished.<br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Rutucharya_(%E0%A4%8B%E0%A4%A4%E0%A5%81%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=135175Rutucharya (ऋतुचर्या)2023-03-08T12:52:45Z<p>DrDevashree: /* Agni, soma, anila controlling creation and maintenance in nature and human body analogy */</p>
<hr />
<div>Ayurveda has put forward various guidelines and regimens encompassing components like diet and lifestyle to help people acclimatize to seasonal enforcement easily. This helps individuals to maintain homeostasis of internal environment of their body despite fluctuating external climatic conditions. These guidelines and seasonal regimens are known as ‘Rtucharya’ (Samskrit: ऋतुचर्या). Observance of such behavior, lifestyle and dietary modifications is immensely useful in preventing diseases which might develop due to seasonal variations and individual's poor immunity. Naturally, Rtucharya forms integral part of preventive healthcare described in Ayurveda and is one of the exclusive subjects in this traditional system of medicine. Main theme of this topic is to make people aware concerning the methods to live in accordance with the environment. <br />
<br />
== परिचयः ॥ Introduction ==<br />
Rtucharya has been described in almost all the authoritative Ayurveda classics. Ayurveda believes that every change in the external environment and season affects the internal environment of the human body. This leads to imbalance of [[Doshas (दोषाः)|Doshas]] (दोषाः) which control entire mechanism of the union of body, mind & life energy known as Ayu (आयुः। life). This imbalance further leads to development of diseases. Therefore, it is important to understand the role of seasonal variations in diseases development as well as the measures to correct this imbalance and achieve right balance of bodily elements. Under the topic of Rtucharya, Ayurveda acharyas have provided such measures in the form of dietary and lifestyle modifications, to maintain the equilibrium of internal environment of body even in the presence of fluctuating external environment and climatic conditions. These measures have been put forward after keen observation of seasonal characteristics and their effect on the state of [[Doshas (दोषाः)|Doshas]] and [[Dhatus (धातवः)|Dhatus]] (धातवः) in the [[Purusha (पुरुषः)|Purusha]] (पुरुषः। human being). In the clinical settings, observance of such regime has been found extremely useful especially in the cases where individuals who fall sick frequently because of seasonal variations owing to their poor immunity.<br />
<br />
== ऋतुसात्म्यस्य उपयोगित्वम् ॥ Practical utility of observing Rtucharya ==<br />
Acharya Charaka has said that, diet and daily activities of an individual are responsible to maintain or disturb the internal balance of bodily elements. Thus, if one can modify diet and lifestyle or activities according to changes in external environment, one can achieve good health and wellness. <blockquote>तस्याशिताद्यादाहाराद्बलं वर्णश्च वर्धते| यस्यर्तुसात्म्यं विदितं चेष्टाहारव्यपाश्रयम्|| (Char. Samh. 5.3)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Tasyashiteeya_Adhyaya#Benefits_of_following_seasonal_regimen Sutrasthanam Adhyaya 5 Sootram 3])</ref><br />
<br />
tasyāśitādyādāhārādbalaṁ varṇaśca vardhate| yasyartusātmyaṁ viditaṁ ceṣṭāhāravyapāśrayam|| (Char. Samh. 5.3)</blockquote>Meaning: A person who knows the ritusatmya (getting accustomed to suitable changes in diet and behavior according to seasons), and practices such habits accordingly, and whose diet consists of various types of food articles (with properties such as ''ashita'', ''pitta lidha'' , and ''khadita''), has his strength and luster enhanced, and he leads a healthy, long life.<br />
<br />
== व्युत्पत्तिः॥ Etymology ==<br />
The word Rtu (ऋतुः।) means “to go.” {{Citation needed}} <br />
<br />
It is the form in which the nature expresses itself in a sequence in particular and specific in present forms in short, the seasons.<br />
<br />
Charya (चर्या।) means regimen{{Citation needed}}<br />
<br />
Thus, Rtucharya (ऋतुचर्या) means the regimen to be adopted during the changing states of the nature or climate. <br />
<br />
== ऋतुविभागाः॥ Classification of season ==<br />
According to Ayurveda, the year is divided into two periods Ayana (अयनम्। solstice) depending on the direction of movement of sun. Each is formed of three Rtus (ऋतुः। season). Thus, A year consists of six seasons <ref name=":0">Sushruta Samhita ([http://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 6 Sootram 7])</ref> as listed below,<br />
{| class="wikitable"<br />
|+Classification of Seasons in a year<br />
!No.<br />
!Rutu<br />
!Corresponding season<br />
!Ayana <br />
!<br />
!<br />
|-<br />
|1<br />
|Shishira (शिशिरः)<br />
|Winter<br />
| rowspan="3" |Uttarayana (northern solstice)= <br />
| rowspan="3" |mid-January to mid-July<br />
| rowspan="3" |According to modern science, this can be compared with the gradual movement of earth around the sun to the position, in which the rays of the sun falls perpendicularly at 30 degree meridian of the North Pole on June 21st every year, called as summer solstice. The northward journey of the Sun from Tropic of Capricorn to Tropic of Cancer happens.<br />
|-<br />
|2<br />
|Vasanta (वसंतः)<br />
|Spring<br />
|-<br />
|3<br />
|Grishma (ग्रीष्मः)<br />
|Summer<br />
|-<br />
|4<br />
|Varsha (वर्षा) <br />
|Monsoon<br />
| rowspan="3" |Dakshinayana (southern solstice)<br />
| rowspan="3" |mid-July to mid-January<br />
| rowspan="3" |According to modern science, this can be compared with the gradual movement of the earth around the sun to the position, in which the rays of the sun fall over 30 degree meridian of the South Pole perpendicularly on December 21st every year, is called as winter solstice. The southward movement of the Sun occurs from Tropic of Cancer to Tropic of Capricorn.<br />
|-<br />
|5<br />
|Sharad (शरदः)<br />
|Autumn<br />
|-<br />
|6<br />
|Hemanta (हेमंतः) <br />
|late autumn<br />
|}<br />
<br />
As Ayurveda has its origin in India, the above seasonal changes are observed predominantly in Indian subcontinent.<br />
<br />
=== उत्तरायणस्य दक्षिणायनस्य च परिणामाः ॥ Effect of Uttarayana and Dakshinayana ===<br />
During Uttarayana (उत्तरायणम्) period, warmness and dryness in weather increases. It has an overall debilitating effect on surrounding environment, of which human being is also a part. As a result, it brings about dryness in the body and reduces the Bala (बलम्। strength) of the individual. <ref name=":0" /><br />
<br />
At the time of Dakshinayana (दक्षिणायनम्) period, when cool sets, and due to which anabolic activity dominates over the catabolic activity in the environment, the strength of person enhances.<ref name=":0" /><br />
<br />
== Months of Hindu calendar 2 lists of seasons ==<br />
As per Hindu calendar in Bharata, for every 2 months there is one season. Therefore for 12 months there are 6 seasons. However the seasons are listed with little variation in the names in 2 different cases. The list of season and months in Hindu calendar is given below,<br />
{| class="wikitable"<br />
|+Hindu calendar months and corresponding Rtus / seasons of the year<br />
!No.<br />
!Rtu list 1<br />
!Hindu calendar months<br />
!Rtu list 2<br />
!Hindu calendar months<br />
!Corresponding season<br />
|-<br />
|1<br />
|'''Shishira (शिशिरः)'''<br />
|Magha, Phalguna<br />
|'''---'''<br />
| ---<br />
|Winter<br />
|-<br />
|2<br />
|'''Vasanta (वसंतः)'''<br />
|Chaitra, Vaishakha<br />
|'''Vasanta (वसंतः)'''<br />
|Falguna (फाल्गुन), Chaitra (चैत्रः)<br />
|Spring<br />
|-<br />
|3<br />
|'''Grishma (ग्रीष्मः)'''<br />
|Jyeshtha, Ashadha<br />
|'''Grishma (ग्रीष्मः)'''<br />
|Vaishakha (वैशाखः), Jyeshtha (ज्येष्ठः)<br />
|Summer<br />
|-<br />
|4<br />
|'''---'''<br />
| ---<br />
|'''Pravrt / Pravrush (प्रावृट्/प्रावृष्)'''<br />
|Ashadha (आषाढः), Shravana (श्रावणः)<br />
|Early Monsoon<br />
|-<br />
|5<br />
|'''Varsha (वर्षा)'''<br />
|Shravana, Bhadrapada<br />
|'''Varsha (वर्षा)'''<br />
|Bhadrapada (भाद्रपदः), Ashvin (अश्विन्)<br />
|Monsoon<br />
|-<br />
|6<br />
|'''Sharad (शरदः)'''<br />
|Ashvin, Kartika<br />
|'''Sharad (शरदः)'''<br />
|Kartika (कार्तिक), Margashirsha (मार्गशीर्ष)<br />
|Autumn<br />
|-<br />
|7<br />
|'''Hemanta (हेमंतः)'''<br />
|Margashirsha, Pausha<br />
|'''Hemanta (हेमंतः)'''<br />
|Pausha (पौष), Magha (माघ)<br />
|Winter or late autumn<br />
|}<br />
<br />
<br />
As per the opinion of acharya Kashyapa, season counting and variations in it are dependent upon which part of the Bharata have they been counted. He says that on the south of the river ganga the rains stretch for a longer period during the year while in the northen part of river ganga, the winter extends for a longer period than rains. Therefore in south India the season are counted in a different way than seasons in the north India.<blockquote>संज्ञाभेदं च देशभेदेनाह काश्यपः-"भूयो वर्षति पर्जन्यो गङ्गाया दक्षिणे तटे| अतः प्रावृट् च वर्षाश्च ऋतू तत्र प्रकल्पितौ|| तस्या एवोत्तरे देशे हिमवद्विन्ध्यसङ्कुले| भूयः शीतमतस्तत्र हेमन्तशिशिरावुभौ||" इति| दक्षिणदेशीयैर्वृष्टिसंबन्धिनोर्द्वयोः प्रावृड्वर्षाख्यत्वं कृत्वा, पारिशेष्याच्छीतसम्बन्धिनोर्द्वयोः शरद्धेमन्ताख्यत्वं कृतम्| उत्तरदेशीयैस्तु शीतसम्बन्धिनोर्द्वयोर्हेमन्तशिशिराख्यत्वं कृत्वा, पारिशेष्याद्वृष्टिसम्बन्धिनोर्द्वयोर्वर्षाशरत्संज्ञत्वं कृतमित्यर्थः| वृष्टिशीतबाहुल्योपन्यासस्तत्रान्वर्थसंज्ञार्थः , न च संज्ञासङ्करे लक्षणसङ्करः, दोषाणां दोषधातुमलसंज्ञावत्|</blockquote><br />
<br />
== ऋतुसन्धिः ॥ Transition zone between 2 Rtus ==<br />
When a new season starts and the previous ends, there is a period which shows transition in weather. Precisely, the last week of the previous season and the the first week of the next season is such a transition period and it is called as Rutusandhi in Ayurveda. This time is considered crucial since one is expected to systematically switch from the regimen of previous season to that of the coming season. If done systematically as described in Ayurveda, one can maintain health even if the season changes. This is the period when most of the people fall sick and thus following the regime given in Ayurveda is the key to maintain immunity, health and wellbeing even during the season change. <blockquote>ऋत्वोरन्त्यादिसप्ताहावृतुसन्धिरिति स्मृतः|<br />
<br />
तत्र पूर्वो विधिस्त्याज्यः सेवनीयोऽपरः क्रमात्||५८||<br />
<br />
असात्म्यजा हि रोगाः स्युः सहसा त्यागशीलनात्| (Asht. Hrud. 3.58)<ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 3 Sutra 58)</ref></blockquote>Ayurveda acharyas clearly say that, if the regime of the past season is suddenly stopped and the new regime is immediately adopted it can cause asatmyaja rogas viz disease due to intolerance or unsuitability. <br />
<br />
== Yajnas in Rutusandhikala ==<br />
Rutusandhi is the period between two adjacent rutus. Specifically last 7 days of the preceding rutu and the first 7 days of the upcoming rutu. <blockquote>ऋत्वोरन्त्यादिसप्ताहावृतुसन्धिरिति स्मृतः| तत्र पूर्वो विधिस्त्याज्यः सेवनीयोऽपरः क्रमात्||५८||<br />
<br />
असात्म्यजा हि रोगाः स्युः सहसा त्यागशीलनात्| (Asht. Hrud. 3.58--59)<ref>Ashtanga Hrudayam ([http://vedotpatti.in/samhita/Vag/ehrudayam/?mod=read&h=asAtmyajA Sutrasthanam Adhyaya 3 Sutra 58-59])</ref></blockquote>It is that period when the climatic conditions of the previous season start changing and the new season starts lying its foundation. Therefore the weather in this period is changing or fluctuating. Due to the changing unstable climate, inner equilibrium of doshas also is affected and hence a person become more vulnerable to develop different diseases. These are counted under the seasonal flu or allergies in western medicine. Ayurveda has advised to adopt to the regime of both the seasons moderately and switch from one to the other gradually in order to prevent the diseases developing out of sudden changes in diet and activities known as 'Asatmyaja rogas'. One can find various references in Brahmanas of Yajnas suggested in Rutusandhi period to maintain health. <ref name=":1">Sharma Priyavrata. [https://archive.org/details/ayurveda-ka-vaignanik-itihas-priya-vrata-sharma/page/n521/mode/2up?view=theater Ayurveda ka vaignanik itihas]. Page (480-2)</ref><br />
<br />
In Gopatha Brahmana there is a sutra which states that, maximum diseases occur in the Rutusandhi period thus, maximum Yajnas are performed during the Rutusandhi period. <ref>Gopatha Brahmana (3/1/19)</ref><blockquote>यद् ऋत्वियाद् असृजत् तद् ऋतूनां ऋतुत्वम् । (जैमिनीय ब्राह्मण् ३/१)</blockquote>In Rutugraha prakarana of Shatapatha Brahmana, different homas for different rtus have been suggested. <ref>Shatapatha Brahmana (4/2/5)</ref> <blockquote>ऋतुसन्धिषु व्याधयः जायन्ते ऋतुसन्धिषु यज्ञाः क्रियन्ते।</blockquote>Greeshma, Varsha and Hemanta have been considered to be main 3 rtus.<ref>Jaiminiya Brahmana (2/360)</ref> In Shatpatha Brahmana, Vasanta, Greeshma and Varsha are said to be Deva Rtus whereas Sharada, Hemanta and Shishira have been said to be Pitru rtus. <ref>Shatapatha Brahmana (2/1/3)</ref> <br />
<br />
Rutushtoma Yajan has been said to have potential to revitalize and reset the Rtus to normal as per Jaminiy abrahmana. <ref>Jaiminiya Brahamana (2/211)</ref> <br />
<br />
Shroutsutras suggest Yajanas in Vasanta, varsha and Sharada ruts as per the aggravating Doshas in that period as described below,<ref name=":1" /><br />
<br />
* Vasanta - Vaishwadeva (Jyotishtoma, agnishtoma/Somayaga) (For Kapha related problems)<br />
* Varsha - Varunapravas (For Vata related problems)<br />
* Sharada - Sakamedha (For Pitta related problems)<br />
<br />
Special emphasis has been given on performing YAjnas in Varsha rtu (Rainy season). <ref name=":1" /><br />
<br />
== Agni, soma, anila controlling creation and maintenance in nature and human body analogy ==<br />
विसर्गोदानविक्षेपैः सोमसूर्यानिला यथा |<br />
<br />
धारयन्ति जगद्देहं कफपित्तानिलास्तथा <sup>[१]</sup> ||८|| - Su. Su 21.8<br />
<br />
Commentary- विसर्गादानविक्षेपैः कर्मभिर्यथासङ्ख्येन चन्द्रादित्यवाता यथा जगद्धारयन्ति, तथा कफादयस्त्रयो यथासङ्ख्येन विसर्गादिभिः कर्मभिर्देहं धारयन्तीति समुदायार्थः| विसर्गः सर्जनं ‘बलस्य’ इति शेषः; आदानं ग्रहणं बलस्यैव; विक्षेपः शीतोष्णादीनां विविधप्रकारेण प्रेरणम्||८||<br />
<br />
== ऋतुचर्या विधानम्॥ Seasonal Diet and Lifestyle Regimen ==<br />
After keen observation of external climatic conditions in a particular Rtu (ऋतुः। season) and their reflections in the Purusha (पुरुषः), Ayurveda scholars found a close association between external environments and Body's internal environment. It is believed and experienced that, for every change in external conditions, Doshas (दोषाः) and other body elements like Agni (अग्निः), Dhatus (धातवः) get affected. Change in their normal state creates temporary imbalances which leave body vulnerable for attack by various diseases. Thus, if one wishes to maintain health in spite of any change in external environment, one must consciously understand the changing weather and practice specific diet and lifestyle interventions proposed by Ayurveda in order to nullify the effects reflected in body. <br />
<br />
Ayurveda acharyas have proposed following diet and lifestyle guidelines for 6 Rtu (ऋतुः। seasons) to correct the imbalances of Doshas, Agni, strength and internal environment of body created by changes in weather due to seasonal rotations.<ref>Thakkar J, Chaudhari S, Sarkar PK. Ritucharya: Answer to the lifestyle disorders. ''Ayu''. 2011;32(4):466–471. doi:10.4103/0974-8520.96117</ref><br />
{| class="wikitable"<br />
|+Seasonal Diet and Lifestyle Regimen <br />
!No.<br />
!Rutu<br />
!Corresponding season<br />
!Diet<br />
!<br />
!Lifestyle<br />
!<br />
|-<br />
!<br />
!<br />
!<br />
!Do's<br />
!Dont's<br />
!Do's<br />
!Dont'<br />
|-<br />
|1<br />
|[[Shishir Rutucharya (शिशिर ऋतुचर्या)|Shishira Rutucharya]]<br />
|Winter<br />
|Cereals and pulses, wheat/gram flour products, new rice, corn, and others, are advised. Ginger, garlic, ''Haritaki'' (fruits of ''Terminalia chebula''), ''Pippali'' (fruits of ''Piper longum''), sugarcane products, and milk and milk products are to be included in the diet.<br />
|Foods that can aggravate Vata dosha should be avoided in order to keep check on naturally aggravating Vata due to increasing cold. Thus, foods that are pungent, astringent and bitter in taste, cooling in nature and light on digestion should be avoided.<br />
|Various Panchakarma procedures like Abhyanga i.e. Massage with warm oil, scrubbing with herbal powder or pastes are considered to be beneficial if followed on daily basis in this season. Use of warm water for bathing, exposure to natural heat or sunlight, wearing warm clothes is also advisable.<br />
|Exposure to cold wind of this season, staying awake for late nights may further aggravate Vata dosha in this time. Thus its advisable to avoid these lifestyle factors.<br />
|-<br />
|2<br />
|[[Vasanta Rutucharya (वसन्त ऋतुचर्या)|Vasanta Rutcharya]]<br />
|Spring<br />
|One should take food made up of barley and wheat<br />
|One should avoid heavy, sour, unctuous and sweet food items <br />
|one should regularly resort to physical exercise, dry massage, medicated smoking, gargling, and collyrium. Bathing and cleaning of excretory orifices should be done with lukewarm water.<br />
|One should not sleep during the daytime. <br />
|-<br />
|3<br />
|[[Greeshma Rutucharya (ग्रीष्म ऋतुचर्या)|Grishma Rutucharya]]<br />
|Summer<br />
|Foods and drinks having sweet, cold, liquid and unctuous qualities are considered beneficial<br />
|One should stop taking salty, sour, pungent and hot food<br />
|Enjoy the coolness of gardens, cold water and flowers whenever possible to negate the fatigue developing from excessively hot and dry climate.<br />
|Physical exercise and excess sexual intercourse should be avoided.<br />
|-<br />
|4<br />
|[[Pravrta Rtu (प्रावृट ऋतु)|Varsha/Pravrut Rutucharya]] <br />
|Monsoon<br />
|one should predominantly take sour, salty and unctuous food to alleviate vata. Make use of honey in food and drinks. <br />
|Since the digestive strength is poor and Vata dosha is aggravated, one should avoid food items that are heavy on digestion and lead to flatulence. <br />
|Practice dry massage, reside at places with low humidity, use fragrances, garlands to keep the surroundings fresh and cheerful. This is also considered the ideal season for taking Basti which is one of the 5 types of Panchakarma treatments.<br />
|Daytime sleeping, contact with dew, river water, intense physical exercise, exposure to sun rays and excess sexual intercourse should be avoided.<br />
|-<br />
|5<br />
|[[Sharada Rutucharya (शरद ऋतुचर्या)|Sharada Rutucharya]]<br />
|Autumn<br />
|Foods that are sweet or bitter in taste, cooling in nature and light on digestion should be consumed to remain fit. These foods can then pacify vitiated ''Pitta''. Wheat, green gram, sugar candy, honey, , flesh of animals having habitat in dry land (''Jangala Mamsa'') can be consumed.<br />
|In order to keep a check on naturally aggravating Pitta dosha, it is advised to avoid hot and spicy food. Few food stuffs which are to be avoided - fat, oils, meat of aquatic animals, curds, etc.<br />
|Medical procedures, such as ''Virechana'' (purging), ''Rakta-Mokshana'' (blood letting) are ideally performed in this season. It is recommended to observe the natural urge for food and eat only after having the natural desire for food. Its best to avoid overeating. It is also recommended to take water purified by the rays of sun in day time and rays of moon at night time for drinking, bathing, etc. Use of fresh, cooling flowers in surrounding, use of cooling fragrances like Sandalwood can be made as scents and also for local application on body. It is said that moon rays in night are conducive for health. On this ground various rituals wherein staying awake late nights is expected are followed like Kojagiri pournima.<br />
|Exposure to sunlight, heat, Daytime sleep and excessive eating is to be avoided.<br />
|-<br />
|6<br />
|[[Hemanta Rutucharya (हेमन्त ऋतुचर्या)|Hemanta Rutucharya]]<br />
|late autumn<br />
|One can have more of sweet, sour, and salty foods this season. This season also necessitates intake of food that is unctuous in nature. Naturally sweets, desserts and creamy foods can be enjoyed in this eason with little health risk. Cereals and pulses, new rice, flour preparations, green gram, Black gram, etc. should be used. Various meats, fats, milk and milk products, sugarcane products, ''Shidhu'' (fermented preparations), ''Tila'' (sesame), and so on, are also beneficial at this time.<br />
|Any type of diets which possess capacity to develop feeling of lightness, cold, and dryness in body should be avoided. <br />
|Vyayama (Exercise), abhyanga (body and head massage), use of warm water, sunbath, application of fragrant herbs having hot potency can be used, sufficient warm clothing, sexual indulgence with one partner, residing in warm places is recommended<br />
|Must avoid exposure to strong and cold wind. Better to avoid diwaswapa daytime sleep.<br />
|}<br />
<br />
== Rtu Haritaki ==<br />
This is one the specialty topic from [[Bhavaprakasha Samhita (भावप्रकाश संहिता)|Bhavapraksha samhita (भावप्रकाश संहिता)]] of [[Laghutrayee (लघुत्रयी)]]. While describing the properties of Haritaki (''Terminalia chebula'') Acharya Bhavamishra has thrown light on utility of this single multipurpose herb in all seasons to gain [[Rasayana (रसायनम्)]] effect. This single herb when taken with various adjuvants suggested after considering the seasonal dosha dominance, can show rejuvenating effect. The adjuvant to be taken with Haritaki, as per the Rtu (seasons) is listed below,<br />
{| class="wikitable"<br />
|+Rtu Haritaki<br />
!Season<br />
!Adjuvant for Haritaki<br />
|-<br />
|Varsha (वर्षा)<br />
|Saindhava (सैन्धवम्)<br />
|-<br />
|Sharad (शरदः)<br />
|Sharkara (शर्करा)<br />
|-<br />
|Hemant (हेमन्तः)<br />
|Shunthi (शुण्ठी)<br />
|-<br />
|Shishir (शिशिरः)<br />
|Pippali (पिप्पली)<br />
|-<br />
|Vasant (वसन्तः)<br />
|Madhu (मधु)<br />
|-<br />
|Grishma (ग्रीष्मः)<br />
|Guda (गुड)<br />
|}<br />
The dosage of haritaki, time of consumption and other individual specific administration details should be obtained from a qualified [[Vaidya (वैद्यः)|Vaidya]] after complete evaluation of [[Prakrti (प्रकृतिः)|Prakrti]] and [[Roga (रोगः)|Roga]]. <br />
<br />
== References ==<br />
<references /><br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Vasanta_Rutucharya_(%E0%A4%B5%E0%A4%B8%E0%A4%A8%E0%A5%8D%E0%A4%A4_%E0%A4%8B%E0%A4%A4%E0%A5%81%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=135171Vasanta Rutucharya (वसन्त ऋतुचर्या)2023-03-07T09:26:31Z<p>DrDevashree: /* Vasant Panchami */</p>
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<div>Vasanta Rutu/ Rtu (शरद ऋतुः) is one of the 6 seasons of the Hindu calendar year. Chaitra (चैत्रः) and Vaishakha (वैशाखः) masas (मासाः months) comprise of this season. It is the period of the year that can be called as Spring. It is the period of the year when the winter season in Bharata (भारतः) ends and the summer sets in. Hence this is the transition period from cold of winters to heat of summers. Therefore the diet, lifestyle regime, do's and dont's for this season are peculiar and are described under Vasanta rutucharya (ऋतुचर्या).<br />
<br />
== वसन्तमासाः॥ Months of Hindu calendar for Vasanta rtu ==<br />
<br />
As per Hindu calendar in Bharata, for every 2 months there is one season. Therefore for 12 months there are 6 seasons. However the seasons are listed with little variation in the names in 2 different cases. The list of season and months in Hindu calendar is given below,<br />
{| class="wikitable"<br />
!No.<br />
!Rtu list 1<br />
!Hindu calendar months<br />
!Corresponding season<br />
|-<br />
|1<br />
|Shishira (शिशिरः)<br />
|Magha, Phalguna<br />
|Winter<br />
|-<br />
|2<br />
|'''Vasanta (वसंतः)'''<br />
|'''Chaitra, Vaishakha'''<br />
|'''Spring'''<br />
|-<br />
|3<br />
|Grishma (ग्रीष्मः)<br />
|Jyeshtha, Ashadha<br />
|Summer<br />
|-<br />
|4<br />
| ---<br />
| ---<br />
|Early Monsoon<br />
|-<br />
|5<br />
|Varsha (वर्षा)<br />
|Shravana, Bhadrapada<br />
|Monsoon<br />
|-<br />
|6<br />
|Sharad (शरदः)<br />
|Ashvin, Kartika<br />
|Autumn<br />
|-<br />
|7<br />
|Hemanta (हेमंतः)<br />
|Margashirsha, Pausha<br />
|Winter or late autumn<br />
|}<br />
The month of Chaitra, Vaishakha make up the Vasanta rtu. <blockquote><br />
* फाल्गुनचैत्रौ वसन्तः (Sush. Samh 6.10) <br />
<br />
* तत्र माघादयो द्वादश मासाः, द्विमासिकमृतुं कृत्वा षडृतवो भवन्ति; ...........मधुमाधवौ वसन्तः, (Sush . Samh. 6.6)<br />
<br />
* मधुः चैत्रः, माधवः वैशाखः| (Dalhana commentary on Sush . Samh. 6.6)<br />
</blockquote>Thus, Chaitra and Vaishakha are the 2 months in the lunar calendar which fall under Vasanta rtu. While, as per Gregorian calendar Hemanta is grossly a period from Mid March to Mid May. <br />
#Chaitra or Madhu (मधु) - Mid March -Mid April<br />
#Vaishakha or Madhava (माधवः)- Mid April to Mid May<br />
== अव्यापन्नवसन्तऋतुलक्षणानि॥ Characteristics of Vasanta Rtu ==<br />
Vasanta rtu is called as the king of the 6 rtus. The reason behind it being the pleasant and cheerful weather in this season. Vasanta appears after the chilling cold of the winters and before the extremely hot weather of Greeshma. The temperature level reaches an optimum level and flowers begin to blossom. It is the season when the dormant buds, trees start blooming on getting sufficient sunlight and warmth to grow. The darkness of night starts reducing and the daytime light span starts increasing gradually. The life on the earth is not in a dormant stage but starts surfacing, growing and blooming once again after dormant period of winters. Branches of the trees start bearing new tender leaves. The blooming flowers on the mountains like Malaya spread their fragrance everywhere through the blowing winds causing happiness and energy in the atmosphere. The weather is clear (unlike smoky and foggy air of winters). Forests are adorned with the blossoming trees like Kinshuka (''Forest flame''). Birds like cuckoo and bees sing and represent happy cheerful life on the earth. <ref>Sushruta Samhita (Sutrasthanam Adhyaya 6 Sutra 25-28)</ref> The nature of spring or vasanta affects humans in such a way that one can feel the energy, affection and love in the air growing. <br />
<br />
The advent of Vasant Ritu marks the end of cold winter season. In the northern parts of the country, Vasant Ritu heralds the beginning of outdoor activities like Kite flying and colourful Holi festival. The mid-point of Vasant Ritu is characterised by Vernal Equinox, which is also known as Vasant Sampat or Vasant Vishuva in the Vedic astrology. Equinoxes refers to tilt in the Earth’s axis in a manner that the inclination is neither towards nor away from the Sun. Equinoxes occur twice every year, during the spring and autumn season. Vernal Equinox is observed on the 20th or 21st of March and is characterised by equivalent number of hours during days and nights.<br />
<br />
== वसन्ते अग्निदोषादीनां गतिः॥ The status of bio-energies in body in Vasanta ==<br />
<br />
The change of weather conditions affect the bio energies of human body. Atmosphere or weather of every season leads to some changes in the levels of Dosha, Dhatu, mala and agni in human body. There is either aggravation, vitiation or pacification of a particular element. Acharya Charaka and Acharya Vagbhata have clearly explained the effect of Vasanta rtu on these body elements. <blockquote><br />
कफश्चितो हि शिशिरे वसन्तेऽर्कांशुतापितः| हत्वाऽग्निं कुरुते रोगानतस्तं त्वरया जयेत्||१८|| (Asht. Hrud. Su. 3.18)<ref name=":0">Ashtanga Hrudayam (Sutrasthanam Adhyaya 3 Sutra 18)</ref><br />
<br />
वसन्ते निचितः श्लेष्मा दिनकृद्भाभिरीरितः| कायाग्निं बाधते रोगांस्ततः प्रकुरुते बहून्||२२|| (Char. Samh. Su 6.22)<ref name=":1">Charaka Samhita (Sutrasthanam Adhyaya 6 Sutra 22)</ref></blockquote>The major change occurs in the state and strength of Agni. In the previous Shishira rtu, Kapha dosha has accumulated due to excess cold weather. This accumulated Kapha gets aggravated and starts mobilizing from all the parts of the body due to increasing temperature, looking as if it is melting down. This excess kapha then affects the [[Agni in Ayurveda (आयुर्वेदे अग्निः)|agni]] and lowers down its strength. Agni strength is directly proportional to the immunity and inversely proportional to the disease development in one's body. Hence weakness of agni further lays foundation for development of various diseases in Vasanta Rtu if appropriate regime is not followed. Status of all the body elements in Vasanta is described in the table below,<br />
{| class="wikitable"<br />
|+The status of body elements in Vasanta Rtu<br />
!<br />
!Body element<br />
!Status in Vasanta<br />
|-<br />
|1<br />
|Doshas<br />
|Kapha is predominantly aggravated with little amount of Vata <ref>Ashtanga Hrudayam (Sutrasthanam Adyaya 13 Sutra 14)</ref> <br />
|-<br />
|2<br />
|Agni<br />
|Weak<ref name=":0" /><ref name=":1" /><br />
|-<br />
|3<br />
|Dhatus<br />
|Moderate strength<ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 3 Sutra 7-8)</ref><br />
|}<br />
<br />
== ऋतुचर्याविधानम्॥ Rtucharya for Vasanta ==<br />
<br />
Imbalance in the levels of functional elements or bio-energies of body caused due to the vasanta rtu can be controlled and illnesses due to these can be prevented by following a certain regime. This is called as Vasanta rtucharua vidhana and is discussed in brief below. <br />
<br />
=== वसन्ते अपथ्यानि ॥ What should be strictly avoided in Vasanta rtu? ===<br />
There are certain diet and lifestyle related things that should be strictly avoided in order to create balance and prevent illnesses in Vasanta rtu. The factors are listed below.<ref name=":2">Ashtanga Hrudayam (Sutrasthanam Adhyaya 3 Sutra 19-25)</ref> <ref name=":3">Charaka Samhita (Sutrasthanam Adhyaya 3 Sutra 24-26)</ref><br />
<br />
* One must avoid eating food that is heavy to digest, unctuous or fatty (high calorie) and cold. This means especially the fried food should be avoided in this season.<br />
* Food that are sweet and sour in taste should be avoided. Hence desserts, ice-creams, sweets are best to be avoided. <br />
* Day time sleep is strictly prohibited in this season. Day time sleep is known as Diwaswapan (दिवास्वपनम्) in Ayurveda. It is said to aggravating Kapha dosha predominantly. In this season the Kapha is aggravated already due to the seasonal changes<br />
* Cold air, water, food should be avoided. <br />
<br />
=== वसन्ते पथ्यानि ॥ What should be followed in Vasanta rtu? ===<br />
<br />
There are lot of foods, activities and remedies that can keep one healthy and energetic despite disequilibrium of bodily elements in Vasanta rtu.<ref name=":2" /><ref name=":3" /><br />
<br />
==== आहारः॥ Diet ====<br />
* One must take food that is light to digest and is less fatty (low calorie). <br />
* Old grains like Barley, wheat should be consumed. <br />
* Honey serves many purposes and acts as a superfood if consumed wisely in this season. <br />
* The meat of the animals from Jangala deshas (dry deserted regions) can be consumed after grilling it. <br />
* Certain fermented drinks like asavas & arishtas prepared from various herbs, alcoholic preparation of black raisins (mardvika) and honey (madhava) can be consumed for their medicinal benefit. <br />
* Water infused with dry ginger, honey, Jalada (Cyperus rotundus) is beneficial to keep check of Kapha and kindle the digestive fire. <br />
* The food that is predominantly bitter/pungent in taste, Ushna [[Veeryam (वीर्यम्)|veerya]] (hot in potency), drying in nature is best suited in this season. However there should be a balance in making food choices and overindulgence in any type of food is not recommended. <br />
<br />
==== विहारः॥ Lifestyle and activities ====<br />
* [[Vyayama (व्यायामम्)]]: Exercise is must in this season. One can keep check of kapha levels with right amount of exercise and enjoy the healthy life.<br />
* [[Ayurvedic method of body scrub (उद्वर्तनम्)|Udwartana (उद्वर्तनम्)]]: It means scrubbing body with dry fragrant powders of herbs. The very act of rubbing the powders or scrubbing is said to reduce the kapha dosha. Hence this activity which is also included in [[Dinacharya (दिनचर्या)|dinacharya]] (Daily routine) if intentionally practiced in this season can provide lot of health benefits.<br />
* Aghata (आघातः): Aghata means injury but in this context it refers to body massage by foot or the kneading type of body massage or deep tissue massage. It is beneficial to practice or get this massage done in Vasanta rutu. These activities Vyayama, Udwartana and aghata are said to lower the aggravated kapha from body.<br />
* Perfuming : After all above procedure one is advised to take a bath with warm water and then apply fragrances of saffron, aguru and sandalwood as a part of Vasanta rutu regime.<br />
* One should use warm water for all the cleaning purposes.<br />
* Kawala (कवलम्): Refers to gargling. Gargling with medicated water, decoctions or medicated oils is referred to as Kawala. It is a therapeutic procedure for many oral diseases in Ayurveda. However one is advised to practice it as a daily regime in Vasanta rtu to control Kapha.<br />
* Dhumapana (धूमपानम्): Refers to medicated smoking. Although a therapeutic procedure for various oral diseases in Ayurveda, it is advised to be included in regime of Vasanta rutu due to its kapha controlling activity. Smoking medicated vartis (वर्तिः । herbal cigars) in an appropriate way (to be learned from a vaidya) helps control kapha and vata as well.<br />
* Anjana (अञ्जनम्) : Refers to medicated collyrium. It also helps to keep check of Kapha especially in eyes and head region.<br />
* One should enjoy the youthfulness of women and of gardens in the afternoon period. A pleasant company of desirable woman in the place like garden where blooms and blossoms of flowers along with their fragrance create romantic weather is said to be helpful.<br />
== पंचकर्माणि॥ Panchakarmas done in Vasanta Rtu ==<br />
<br />
Vasanta is the Shodhana Rtu which means specific panchakarma must be done in this season in order to bring about balance of doshas in body and achieve good health for entire year. Since Kapha dosha is aggravated in this season it is advised to be removed out of body through the procedure of Vamana (Therapeutic emesis). <blockquote>हरेद्वसन्ते श्लेष्माणं पित्तं शरदि निर्हरेत् | वर्षासु शमयेद्वायुं प्राग्विकारसमुच्छ्रयात् ||३८|| Sus. Su. 6.38<br />तीक्ष्णैर्वमननस्याद्यै....र्जित्वा श्लेष्माणमुल्बणम्||१९| Asht. Hrud. 3.19</blockquote>The specific Panchakarmas advised in Vasanta are,<br />
<br />
* [[Vamana (वमनम्)]]: Therapeutic emesis<br />
* [[Nasya (नस्यम्)]]: Nasal instillation of medicated oil/decoctions/juices/powders.<br />
<br />
Other procedures under panchakarma advised in regime are,<br />
<br />
* Dhumapana (धूमपानम्) - Medicated smoking<br />
* Kawala (कवलम्) - Medicated gargling<br />
* Anjana (अञ्जनम्) - Collyrium<br />
== Specifications related to Vasanta rtu described in Samhitas (in any) ==<br />
Ruturaj - Vasant Rtu or Spring Season is also known as ‘Rturaj’ or ‘King of all the Seasons’. <blockquote>वसन्त्यस्मिन् सुखम् । </blockquote>During this time, there is neither cold nor heat and the climatic conditions are very pleasant. There is blossom and blooming of Flowers. <br />
<br />
New year: Vasanta is considered as the beginning of the year in most of the cultures in Bharata. Thus a new year is celebrated on the days of Chaitra masa of Vasanta e.g. Gudi Padwa is celebrated as the Hindu New Year on the ‘Pratipada’ (1st day) of the month of Chaitra in Maharashtra. Ugadi begins from the first day of the ‘Chaitra’ month and marks the beginning of the New Year in the southern states of Andhra Pradesh and Karnataka. <br />
<br />
== Festivals that appear in Vasanta Rtu and guide on useful regime ==<br />
<br />
Some of the important Hindu festivals are celebrated during the time of Vasant Ritu.<br />
<br />
=== Vasant Panchami ===<br />
Vasant Panchami is an auspicious Hindu festival that marks the onset of the spring season or Vasant Ritu. This day also commemorates the day of birth of Devi Saraswati, the Hindu Goddess of Knowledge and Wisdom. Vasant Panchami is also known as ‘Shree Panchami’ and is observed on the ‘Shukla Paksha Panchami’ (5th day during the waxing phase of moon). According to one belief, Lord Brahma created the universe on this day. As per another Basant Panchami story, God Rama ate half tasted grapes of Mata Shabari on Basant Panchami. The festival of Vasant Panchami is celebrated with great zeal and fervor in different parts of the country. The day of Basant Panchami is considered as the beginning of life. This day is the day of arrival of happiness. The season of spring is the season of rebirth and renewal. In this season, fields of yellow mustard charm everyone’s heart. Therefore, it is also considered auspicious by many to wear yellow on Basant Panchami.<br />
<br />
=== Gudi Padwa ===<br />
Gudi Padwa is celebrated as the Hindu New Year on the ‘Pratipada’ (1st day) of the month of Chaitra. It also marks the beginning of the auspicious 9-day long ‘Chaitra Navratri’ festivities. Gudi Padwa is celebrated with great pomp and show in the Indian state of Maharashtra and the adjoining regions. <br />
<br />
The parts of the gudi that is installed on the day of Gudhi padwa symbolize the substances and flavours one has to add to his diet in upcoming season of the year. e.g. Neem leaves, sugar candies, The prasadam on this day also consists of Neem leaves, coriander seeds and jaggery or sugar. Neem (Azadirecta indica) is the medicinal herb well known to every Indian and widely grown across the country. The therapeutic activity of this herb lies in its bitter taste and dryness causing property. Both these properties make it opposite to Kapha dosha in Body. Therefore it is best suited herb to reduce naturally aggravated Kapha in Vasanta Rtu. Also it is widely available and thus included in the prasada form on the day of Gudhi padwa. Corriander seeds, Sugar help to reduce the excess drying and elimination of Kapha through body wastes smoothly. <br />
<br />
=== Ugadi ===<br />
The festival of Ugadi marks the beginning of the New Year in the southern states of Andhra Pradesh and Karnataka. The celebrations of Ugadi or Yugadi begins from the first day of the ‘Chaitra’ month, which is also first month of the traditional Hindu calendar. This day is celebrated with different traditions and rituals all across India.<br />
<br />
The name is derived from the Sanskrit words ‘Yug’ and ‘Adi’,meaning ‘age’ and ‘starting’ respectively. Therefore, the word denotes the beginning of a new age. As with any other Hindu festival, there are several legends associated with the festival of Ugadi. But one of the most popular is that of Lord Brahma,who is said to have created the universe on this auspicious day, in the month of Chaitra. The occasion is also known as ChaitraSuddhaPadhyami.Since Ugadi also overlaps with the onset of spring and the harvest season, this day is believedto be highly auspicious forstarting new ventures.<br />
<br />
Another inseparable ritual that has been followed for many years or maybe centuries is the preparation of a dish called Ugadi Pachhadi (Telegu). Also known as Bevu Bella in Kannada, the dish is a unique mixture of six different tastes, representing different experiences in life, which every individual should learn to respect and accept and move ahead unrelentingly. People eat neem and jaggery together welcoming a life full of beautifully heart warming events in the coming years. And the practice is called Bevu Bella.<br />
<br />
Tastes Of Ugadi Pachadi<br />
<br />
Many delicacies are prepared during this festival and UgadiPacchadi, is the most popular among them. This dish is a fusion of various tastes. The six tastes of UgadiPachhadi are sweet, sour, salty bitter, pungent and spicy and the basic ingredients are neem, jaggery, mango, tamarind, chilli and salt. These ingredients reflect the six aspects or emotions of life.<br />
<br />
Symbolic Six Tastes of a Dish<br />
<br />
The significance of this special dish UgadiPachhadi is that it symbolizes the six flavours of Ugadipachadi that reflects the various emotions of life as follows.<br />
<br />
* Neem- This ingredient has a bitter taste and hence it symbolizes the bitterness of life.<br />
* Jaggery- This imparts a sweet taste to the dish and symbolizes happiness of life.<br />
* Tamarind- It has a sour taste and it reflects the unpleasant, disgusting phase of life.<br />
* Mango- The tangy taste of the raw mango symbolizes the unexpected and the surprises of life.<br />
* Salt- The salty taste signifies the fear, the unknown.<br />
* Black pepper/Chilli- The red, hot chilli signifies the anger and outbursts in life.<br />
<br />
=== Holi ===<br />
Holi is the colourful festival of Hindus. It is one of the ancient festivals that celebrate the spirit of brotherhood. Holi is rightly referred as the ‘Spring Festival’ and people of all caste, creed or religious discriminations celebrate this festival of colors. It is undoubtedly one of the enjoyable and boisterous festivals of Hindus.<br />
<br />
Holika dahana <br />
<br />
Then on the eve of Holi, Holika Dahan takes place. Effigy of Holika, the devil minded sister of demon King Hiranyakashyap is placed in the wood and burnt. For, Holika tried to kill Hiranyakashyap's son Prahlad, an ardent devotee of Lord Naarayana. The ritual symbolises the victory of good over evil and also the triumph of a true devotee.<br />
<br />
Children also hurl abuses at Holika and pray pranks, as if they still try to chase away Dhundhi who once troubled little ones in the Kingdom of Prithu. Some people also take embers from the fire to their homes to rekindle their own domestic fires.<br />
<br />
Play of Colors<br />
<br />
Next day, is of course the main day of Holi celebrations. The day is called Dhuleti and it is on this day that the actual play of colours take place. There is no tradition of holding puja and is meant for pure enjoyment.<br />
<br />
Ranga Panchami: Ranga Panchami usually falls after five days of Holi festivity in rest of the India<br />
<br />
The tradition of playing colours is particularly rampant in north India and even in that region, there can be no comparison to the Holi of Mathura and Vrindavan. In Maharashtra and Gujarat too Holi is celebrated with lot of enthusiasm and fun.<br />
<br />
=== Bihu ===<br />
Bihu is the most significant festival of Assam and is celebrated with full dedication by Assamese in all corners of the world. This festival is characterised by its unique traditions and rituals.Magh Bihu is a harvest festival celebrated in Assam and it marks the end of the harvesting season in the region. Magh Bihu is observed on the first day of Magh month as per Bengali Panjika. Magh Bihu is the Assam celebration of ''Sankranti'' and the celebrations last for a week. The festival of Magh Bihu is dedicated to ''Agni'', the Lord of Fire. However in the rest of India the festival of Sankranti is dedicated to ''Surya'', the Sun Lord. Magh Bihu is synonym of feasts and bonfires which begin one day before of Magh Bihu. The day preceding Magh Bihu is known as ''Uruka'' which is the last day of Poush month as per Assamese calendar. On Uruka day people erect makeshift huts, known as ''Meji'', from bamboo, leaves and thatch. The food for feasting is prepared inside Meji and a community feast is held on the Uruka night. The Meji is burned the next morning and the ashes are scattered on the farmlands to increase fertility. Magh Bihu is also known as ''Bhogali Bihu'' and ''Maghar Domahi''.<br />
<br />
=== Vaisakhi ===<br />
It is an ancient harvest festival celebrated in the Punjab region by all Punjabis regardless of their religion. For people of Punjab, especially the Sikhs, Vaisakhi is a very significant day. Vaisakhi is also celebrated as Sikh New Year based on Hindu Solar calendar. For the Sikh community, Vaisakhi is not only a harvest festival but also a religious festival. Sikhs celebrate Vaisakhi as the day of the formation of the Khalsa (the pure one). On Vaisakhi day, in 1699, Guru Gobind Singh, the tenth and last Sikh Guru, established the Khalsa. He eliminated the difference between higher and lower caste communities and declared that all human beings are equal. Later the Guru tradition in Sikhism was put to an end and Guru Granth Sahib was declared as eternal guide and Holy Book of Sikhism. Vaisakhi is also spelled as Visakhi, Vaishakhi and Baisakhi.<br />
<br />
=== Mesha Sankranti / Pohela Boishakh ===<br />
Mesha Sankranti is celebrated as ''Naba Barsha (নববর্ষ)'', ''Noboborsho'' or ''Pohela Boishakh'' in West Bengal. Pohela Boishakh is the first day of the Bengali Calendar. Hence Pohela Boishakh is also known as Bengali New Year. Bengali New Year is celebrated in West Bengal and among Bengali communities in Assam and Tripura and in Bangladesh.<br />
<br />
Hanuman Jayanti<br />
<br />
Rama Navami - On Rama Navami day Hindus celebrate the birth of Lord Rama. On this day Lord Rama was born to King Dasharatha and Queen Kaushalya of Ayodhya<br />
<br />
Hanuman Jayanti celebrates the birth anniversary of Lord Hanuman and is observed on the ‘Purnima’ or the full moon of the Hindu month of ‘Chaitra’. Lord Hanuman is a dedicated devotee of Lord Rama and is also known as ‘Anjaneya’ or ‘Bajrang Bali’. Hanuman Jayanti is celebrated with great devotion and love by the Hindus in all regions of India.<br />
<br />
Buddha Purnima: Buddha Purnima also known as Buddha Jayanti is the most revered festivals of the Buddhist sect. This day honours the three significant events in the life of Gautama Buddha, His birth, His enlightenment and Nirvana. Buddha Purnima is celebrated on the ‘Purnima’ (full moon day) during the ‘Vaisakh’ month of the traditional Hindu calendar. On this day devout Buddhists worship Lord Buddha and spread his teachings to all.<br />
<br />
Akshaya Tritiya - Akshaya Tritiya, also known as Akha Teej, is one of the most auspicious days. This day is ruled by god Vishnu, the preserver-god in the Hindu Trinity.<br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Pitta_dosha_(%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D_%E0%A4%AA%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135152Pitta dosha (पित्तम् पित्तदोषः वा)2023-02-27T10:52:42Z<p>DrDevashree: Created new page added content (To be edited)</p>
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<div>Introduction<br />
<br />
== Etymology Nirukti/ definition ==<br />
<br />
== Sites of Pitta dosha ==<br />
नाभिरामाशयः स्वेदो लसीका रुधिरं रसः|<br />
<br />
दृक् स्पर्शनं च पित्तस्य, नाभिरत्र विशेषतः||२||<br />
<br />
== Panchabhuta composition ==<br />
<br />
== Gunas/ Attributes ==<br />
(Char.sutr.1.60) (Asht.hrud.sutr.1.11) (Sush.sutr.42.7)<br />
<br />
# Sasneha (Unctousness)<br />
# Tikshna (Sharp/penetrating)<br />
# Ushna (Hot)<br />
# Laghu (Lightness)<br />
# Vistra (Bad Odour)<br />
# Sara (moving)<br />
# Drava (fluid)<br />
# Peeta (yellow)<br />
# Vishada (cleansing property)<br />
<br />
== Functions ==<br />
(Char.sutr.18.50) (Char.sutr.12.11) (Asht.Hrud.sutr.11.2,3) (Sush.Sutr.15.4) <br />
<br />
रागपक्त्योजस्तेजोमेधोष्मकृत् पित्तं (Sush.Sutr.15.4)<br />
<br />
# दर्शनं - Vision<br />
# पक्ति - Digestion<br />
# रूष्मा/ Ushma - heat<br />
# क्षुत्तृ - hunger<br />
# त्तृष्णा -thirst<br />
# देहमार्दव - Soft skin<br />
# प्रभा - lusture<br />
# प्रसाद - cheerfulness<br />
# मेधा - intelligence<br />
# Dhee - power of understanding <br />
# Shaurya - Courage<br />
# Krodha - anger<br />
# Prakrut Varna - clear normal complexion<br />
<br />
== Types ==<br />
(Asht. hrud.sutr.12.12-14) (Sush.sutr. 21.10) (Sush.sutr.15.4) <br />
{| class="wikitable"<br />
|Sr.No<br />
|Pitta <br />
|Sthan<br />
|Kriya<br />
|-<br />
|1<br />
|Pachaka<br />
|Pakva-Amashay Madhya <br />
|Digestion <br />
<br />
Differenciation of waste products and nutrients, supports other types of pitta.<br />
|-<br />
|2<br />
|Ranjaka<br />
|Amashaya<br />
|Imparts colour to body tissues<br />
|-<br />
|3<br />
|Sadhaka<br />
|Hriday, Mastishka<br />
|Intellectul power, memory, enthusiasm, self esteem, <br />
|-<br />
|4<br />
|Alochaka<br />
|Drishti (eyes)<br />
|Visual Perception <br />
|-<br />
|5<br />
|Bhrajak<br />
|Tvak (skin)<br />
|Absorption of oils and etc over skin, provides lusture to skin, maintains body temperature, Skin complexion.<br />
|}<br />
<br />
== Pittaja Prakriti ==<br />
(Char.Vima.8.97)<br />
<br />
# उष्णमुखाः - the face is warm<br />
# सुकुमारावदातगात्राः - delicate body built<br />
# प्रभूतविप्लुव्यङ्गतिलपिडकाः - has plenty of freckles, moles and pimples<br />
# क्षुत्पिपासावन्तः - excessive thirst and hunger<br />
# क्षिप्रवलीपलितखालित्यदोषाः - early signs of wrinkles, greying of hair and hairfall<br />
# तैक्ष्ण्यात्तीक्ष्णपराक्रमाः - due to sharpness in guna(property) the individual is mostly courageous <br />
# तीक्ष्णाग्नयः - high digestive fire<br />
# प्रभूताशनपानाः - high intake of food and water<br />
# क्लेशासहिष्णवो - lack of endurance <br />
# द्रवत्वाच्छिथिलमृदुसन्धिमांसाः - loose muscles, joints<br />
# प्रभूतसृष्टस्वेदमूत्रपुरीषाश्च - excessive sweating, urination and defecation<br />
# विस्रत्वात्प्रभूतपूतिकक्षास्यशिरःशरीरगन्धाः - foul odour in armpits, and whole body<br />
# कट्वम्लत्वादल्पशुक्रव्यवायापत्याः - excess pungency and sourness, low semen and further less number of progeny<br />
# मध्यबला - moderate built and strength<br />
# मध्यायुषो - moderate life span<br />
# मध्यज्ञानविज्ञान - moderate knowledge and intelligence.<br />
<br />
== Pathological state of Pitta dosha ==<br />
<br />
=== Factors affecting pitta dosha ===<br />
<br />
==== Natural Factors ====<br />
<br />
# Season - Pitta dosha gets naturally accumulated in Varsha rutu (monsoon), undergoes the Prakopa stage (vitiation) in Sharada Rutu(autmn) and gets pacified in Hemanta rutu (early winter).<br />
# Age - Pitta dosha is dominant during middle age (appx 40-60 yrs)<br />
# Circadian rhythm - Pitta gets vitiated during midday and night.<br />
# Stage of digestion - During “Jiryateanne‘ (mid-digestion) the pitta dosha is id dominant <br />
<br />
==== External factors ====<br />
<br />
# Diet and lifestyle - Food that is dominant in Katu(), Amla (), and lavana () rasas(tastes) cause aggravation of the pitta dosha <br />
# Emotional - <br />
<br />
=== Pitta vriddhi Lakshana ===<br />
<br />
=== Pitta Kshaya Lakshana ===<br />
<br />
== Pittaja Nanatmaja Vikaras ==<br />
<br />
== Basic aspects of management of vitiated Pitta dosha ==<br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Vata_dosha_(%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%83_%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135151Vata dosha (वातः वातदोषः वा)2023-02-27T10:50:18Z<p>DrDevashree: /* Clinical aspect */</p>
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<div>[[Doshas (दोषाः)|Doshas]], [[Dhatus (धातवः)|Dhatus]] and [[Malas (मलाः)|Malas]] are the fundamental components of the [[Sharira (शरीरम्)|sharira]] which control the entire function of the body systems from birth to death. In a normal state, physiology and psychological activities are carried out through three doshas which are Vata dosha, Pitta dosha, and Kapha dosha. When their balance is disturbed, they vitiate other body components and lead to disease development. Health according to Ayurveda, can be achieved when there is a balance of three doshas. <br />
<br />
The “Vata” dosha which is one among the 3 doshas has a much important role in the functioning of the body. Vata literally means “wind” or “air”. Other doshas and dhatus are dependent on the Vata dosha for their proper movement across the body. Vata dosha which is mobile in nature performs various body functions in its balanced state, if vitiation occurs it leads to various Vata dosha dominant disorders. <br />
<br />
== Etymology ==<br />
The word “Vata” is derived from ”Va” which means “Gati” or movement and “”gandhana which means perception.<br />
<br />
Vata is defined as “vagatigandhanayoh” which means that which has mobility and perception is Vata.<br />
<br />
(sush.sur.21.5)<br />
<br />
== Site/ Location ==<br />
(Char.sutr.20.8)<br />
<br />
बस्तिः पुरीषाधानं कटिः सक्थिनी पादावस्थीनिपक्वाशयश्च वातस्थानानि (Char.sutr.20.8)<br />
<br />
Vata dosha is located in Basti(urinary bladder), rectum, kati(lower back),thighs, legs, bones and pakvashaya (colon precisely). Thus, mainly the lower body is vaguely the site of Vata dosha. <br />
<br />
Acharya Vagbhata also describes the Ears, skin, and Majja (bone marrow) as the seats of vata dosha. (Asht.hrud.sutr.12.1)<br />
<br />
== Panchabhuta composition ==<br />
It is one of the three shareera doshas which is originated from Akasha(ether) and Vayu(air) Mahabhuta(Asht.sang.sutr.20.2).<br />
<br />
== Properties ==<br />
Vata dosha has certain properties which are expressed in the shareera. This is essential from the perspective of the diagnosis of the dosha involvement in any disease.<br />
<br />
Guna or the Characteristics of Vata dosha according to different authors,<br />
{| class="wikitable"<br />
|Vagbhata (Asht.hrud.1.11)<br />
|Charaka (char.sutr.12.4)<br />
|Sushruta (sush.nida.1.7,8)<br />
|-<br />
|Ruksha(dryness)<br />
|Ruksha(dryness)<br />
|Ruksha (dryness)<br />
|-<br />
|Sheeta(coldness)<br />
|Sheeta(coldness)<br />
|Sheeta(coldness)<br />
|-<br />
|laghu(lightness)<br />
|Daruna (hardness)<br />
|laghu(lightness)<br />
|-<br />
|Khara (roughness)<br />
|khara(roughness)<br />
|Khara (roughness)<br />
|-<br />
|Sukshma (subtle)<br />
|Vishada (clear)<br />
|Achintyavirya (unpredictable)<br />
|-<br />
|Chala(mobility)<br />
|Sheeghra (swiftness)<br />
|<br />
|-<br />
|<br />
|<br />
|<br />
|}<br />
<br />
== Functions of Vata dosha ==<br />
सर्वा हि चेष्टा वातेन स प्राणः प्राणीनां स्मृतः| तेनैव रोगा जायन्ते तेन चैवोपरुध्यते||११८|| (char.sutr.17.118)<br />
<br />
उत्साहोच्छ्वासनिः श्वासचेष्टा धातुगतिः समा| समो मोक्षो गतिमतां वायोः कर्माविकारजम्||४९|| (Char.sutr.18.49)<br />
<br />
नित्याः प्राणभृतां देहे वातपित्तकफास्त्रयः| विकृताः प्रकृतिस्था वा तान् बुभुत्सेत पण्डितः||४८|| (Char.sutr.18.48)<br />
<br />
Also, (Char.sutr.12.8)<br />
<br />
Vata dosha is responsible for the smooth governance of the bodily functions,thus it represents “life” in the living beings. Vata dosha when gets imbalaced, vitiated or obstructed will cause various diseases and even death.<br />
<br />
Vata dosha has a set of functionality in the shareera or human body,<br />
<br />
# वायुस्तन्त्रयन्त्रधरः Vata dosha is responsible for maintaining and controlling all the activities of the shareera<br />
# प्राणोदानसमानव्यानापानात्मा, vata operates in the body as, Prana Vata, udana vata, samana vata, vyana vata,apana vata. Which precisley are the types of Vata dosha<br />
# प्रवर्तकश्चेष्टानामुच्चावचानां , it is the origin of all kinds of movements.<br />
# नियन्ता प्रणेता च मनसः it governs all the mental functions <br />
# सर्वेन्द्रियाणामुद्योजकः सर्वेन्द्रियार्थानामभिवोढा Vata dosha is responsible for the stimulation of all the senses and directs them to their respective organs.<br />
# सर्वशरीरधातुव्यूहकरः vata dosha provides structure to the dhatus or tissues for the development of organs.<br />
# सन्धानकरः शरीरस्य binds the tissues<br />
# प्रवर्तको वाचः vata dosha induces speech<br />
# प्रकृतिः स्पर्शशब्दयोः श्रोत्रस्पर्शनयोर्मूलं responsible for the sensation of touch and sound.<br />
# हर्षोत्साहयोर्योनिः origin offeelings like, happiness and enthusiasm.<br />
# समीरणोऽग्नेः kindles digestive fire<br />
# दोषसंशोषणः drying of moisture<br />
# क्षेप्ता बहिर्मलानां removes or excretes waste products from the body<br />
# स्थूलाणुस्रोतसां भेत्ता vata dosha travels through all the micro and macro channels<br />
# कर्तागर्भाकृतीनाम् helps formation of the embryo and development of structures, shape and etc.<br />
# आयुषोऽनुवृत्तिप्रत्ययभूतो helps sustain life.<br />
# The physiology of breathing, inspiration, and expiration (char.sutr.18.49)<br />
# Proper functioning of Dhatus(bodily tissues) <br />
# Pulsations ()sush.sutr.15.4)<br />
# Retains the perception of senses<br />
# It helps ingestion of food<br />
# Differentiates the food and retains what is necessary for the body.<br />
<br />
== Types ==<br />
(Sush.Sutr.15.4)<br />
<br />
Vata dosha is classified according to their specific functionality and act accordingly in our body, as Prana Vata, Udana Vata, Samana Vata, Apana Vata, Vyana vata.<br />
<br />
Vata doshas subtypes,<br />
<br />
=== Prana Vata (Asht.hrud.sutr.12.4,5) ===<br />
<br />
==== Sthana (Location) ====<br />
Murdha(head region), urah(chest), Kantha(throat), jivha(tongue), asya(mouth), nasika(nose)<br />
<br />
==== Kriya (function) ====<br />
(char.chik.28.5)(Asht.hrud.sutr.12.4,5)<br />
<br />
Spitting, salivation, burping, respiration, Aharadi karma(food consumption)<br />
<br />
==== Associated Disease ====<br />
Hikka(hiccup), Shwasa(respiratory disorders) (sush.nida.1.13-19)<br />
<br />
=== Udana Vata ===<br />
(Asht.hrud.sutr.12.6)<br />
<br />
==== Sthana(location) ====<br />
Naabhi(umbilicus), urah (thoracic region), kantha(throat)<br />
<br />
==== Kriya (Function) ====<br />
Speech, prayatna (making effort), Urja(strength), bala-varna, smruti (memory)<br />
<br />
(Asht.hrud.sutr.12.6) (char.chik.28.7)<br />
<br />
==== Associated disease ====<br />
Udhrvajatrugata vikara (diseases related to neck and above) (sush.nida.1.13-19)<br />
<br />
=== Samana vata ===<br />
(Asht.hrud.sutr.12.8)<br />
<br />
==== Sthana (location) ====<br />
Kostha <br />
<br />
==== Kriya (Function) ====<br />
ingestion of food,break down of food, digestion, and moving it towards excretion process. (Asht.hrud.sutr.12.8) (char.chik.28.8)<br />
<br />
==== Associated diseases ====<br />
gulma, atisara (sush.nida.1.13-19)<br />
<br />
=== Apana Vata ===<br />
(Asht.hrud.sutr.12.9)<br />
<br />
==== Sthana(location) ====<br />
shroni(thigh region), vasti(urinary bladder), medra(penis), urah (thoracic region) (Asht.hrud.sutr.12.9)<br />
<br />
==== Kriya (function) ====<br />
excretion of semen, urine, menstrual blood, and Stools. (char.chik.28.10)<br />
<br />
==== Associated diseases ====<br />
diseases pertaining to the Anal region and Urinary bladder. (sush.nida.1.13-19)<br />
<br />
=== Vyana Vata ===<br />
<br />
==== Sthana (location) ====<br />
Hriday, overall shareera(whole-body) (Asht.hrud.sutr.12.6-7)<br />
<br />
==== Kriya (function) ====<br />
Contraction, relaxation, opening, and closing of eyelids. (char.chik.28.9) (Asht.hrud.sutr.12.6-7)<br />
<br />
==== Associated diseases ====<br />
sarvadehik (all over the body) (sush.nida.1.13-19)<br />
<br />
In a nutshell, these types of Vata have a seat, functionality, and even diseases associated with them, their knowledge plays a vital role while diagnosing diseases from the physician's perspective and further planning the management. While correlating with modern science Prana Vata is associated with the respiratory system, Udana Vata is correlated with mental functions, samana Vata is associated with the digestive system, Apana Vata with the Reproductive system, and excretion, Vyana vata with the Musculoskeletal system and circulation.<br />
<br />
== Vataja Prakriti ==<br />
Prakriti is formed during the conception itself with Prakrut Dosha, Prakrut dosha precisely is the fundamental constitution of shareera which literally means “the origin”. Alongside, Vikrut doshas are expressed through the waste of ahara, their excess or lack of expression can lead to diseases. Collectively Prakrut and Vikrut doshas are known as Shareerika dosha. One of three type of Dosha is seen as dominant in an individual which is understood with the help of certain characteristics <br />
<br />
Vataja Prakriti (Char.vima.8.99)<br />
<br />
The Vataja dominant prakriti is based on the characteristics of Vata Dosha, <br />
<br />
# Underdeveloped and short stature<br />
# Dry skin, hair, and hoarseness of voice<br />
# Swift movements<br />
# Talkative<br />
# Instability in the movements of joints, eyebrows, lips, shoulders and, etc.<br />
# Visual network of veins over hands.<br />
# Gets irritated quickly <br />
# Poor memory<br />
# Intolerance to cold.<br />
# Coarse hair, bear mustache <br />
# Brittle nails, hair, teeth<br />
# Crackling sound in joints during movements.<br />
<br />
== Pathological state of vata dosha ==<br />
(Sush.sutr.21.20) (Asht.hrud.sutr.12.23-25) (Asht.hrud.sutr.1.8) (Asht.hrud.nida.1.14,15)<br />
<br />
=== Causes of Vata vitiation ===<br />
Certain factors is responsible for the imbalanced state of vata dosha in the shareera.<br />
<br />
==== Natural factors ====<br />
<br />
* Age - vata dosha is dominant during old age.<br />
* Season - Dosha undergoes seasonal variations during the change of season. There occurs accumulation, vitiation, and pacification state of doshas as the season changes. Vata dosha undergoes Chaya (accumulation) stage during Grishma (summer) rutu, gets vitiated (prakopa) during Varsha(monsoon) rutu, and gets pacifies (shaman) in Sharad(autumn) rutu.<br />
* Desha - in Jangala desha which is the arid region,Vata dosha gets easily afflicted.<br />
* Circadian rhythm - there is predominance of vata dosha at the end of the day. <br />
* Stage of digestion - vata dosha gets vitiated at the end of the digestion.<br />
<br />
==== Other factors ====<br />
<br />
* Diet - The significant aspect of the ayurvedic diet is the six tastes known as Shadrasas, which are Madhura(sweet), Amla(sour), Lavana(salty), Katu(spicy), tikta (bitter), kashaya(astringent). And each Rasa or a combination of it is responsible for the dosha vitiation if consumed in excess or in less quantity. Thus, Vata dosha vitiation occurs due to excess consumption of Katu(spicy), tikta (bitter), kashaya(astringent)<br />
<br />
* Lifestyle- Excessive exercise, sleeping late at night, suppression of natural urges, excessive singing and etc increases Vata dosha in the shareera.<br />
<br />
=== Clinical aspect ===<br />
<br />
==== Vata Vriddhi Lakshana (Increased Vata dosha) ====<br />
There are certain signs and symptoms when Vata dosha gets Vitiated in the body,<br />
<br />
(Sush.Sutr.15.15), (Asht.hrud.sutr11.5), (Asht.sang Sutr. 19.6)<br />
<br />
# Emaciation<br />
# Discoloration of skin to black<br />
# Craving hot food substances<br />
# Tremors<br />
# Distension of abdomen<br />
# Constipation<br />
# Insomnia<br />
# Loss of sensory functions<br />
# Loss of strength<br />
# Giddiness<br />
# Dry skin<br />
# Pain in the bones<br />
# Experience of sorrow.<br />
# And etc.<br />
<br />
==== Vata Kshaya Lakshana (decrease in vata dosha) ====<br />
As there are signs and symptoms of vata dosha vitiation in the body similarly when Vata dosha is depleted there occurs,<br />
<br />
# Generalized body ache<br />
# Slow body movements<br />
# Increased Kapha dosha<br />
# Excessive salivation.<br />
# Reduced speech<br />
# Decreased happiness<br />
# Decreased appetite<br />
# Nausea <br />
<br />
=== Clinical Presentation ===<br />
According to Acharya Charaka Vata dosha dominant disorders can be assessed through certain common symptoms, it is presented clinically as “Shoola”(pain), Suptata(loss of sensation), Rukshata(dryness), Sthmbhana(rigidity), Shosha(wasting), Parushata (roughness). (char.sutr.20.12)<br />
<br />
== Vata Nanatmaja Vikaras ==<br />
There are 80 types of disorders explained by Acharya Charaka merely due to imbalance in Vata dosha, (Char.sutr.20.11)<br />
{| class="wikitable"<br />
|नखभेद (breakage of nails)<br />
|विपादिका (cracked heels)<br />
|पादशूलं (leg pain)<br />
|पादभ्रंश (foot drop)<br />
|-<br />
|पादसुप्तता (numbness in feet)<br />
|वातखुड्डता (ankle pain)<br />
|गुल्फग्रह (stiff ankle)<br />
|पिण्डिकोद्वेष्टनं (calf pain)<br />
|-<br />
|गृध्रसी (sciatica)<br />
|जानुभेद (knee pain)<br />
|जानुविश्लेष (dislocation of knee)<br />
|ऊरुस्तम्भ (stiff thigh)<br />
|-<br />
|पाङ्गुल्यं (paraplegia)<br />
|गुदभ्रंश (anal prolapse)<br />
|वृषणाक्षेप (scrotal pain)<br />
|श्रोणिभे (pelvic pain)<br />
|-<br />
|विड्भेद (diarrhoea)<br />
|उदावर्त (reverse direction of vata)<br />
|खञ्जत्वं (limping)<br />
|वामनत्वं (dwarfism)<br />
|-<br />
|त्रिकग्रह (stiff shoulder joint)<br />
|उदरावेष्ट (twisting pain in abdomen)<br />
|हृन्मोह (cardiac dysfunction)<br />
|वक्षस्तोद (pricking pain in chest region)<br />
|-<br />
|बाहुशोष (wasting in arm)<br />
|मन्यास्तम्भ (torticollis)<br />
|कण्ठोद्ध्वंस (hoarse voice)<br />
|दन्तभेद (tooth ache)<br />
|-<br />
|मूकत्वं (aphasia)<br />
|मुखशोष (dry mouth)<br />
|बाधिर्यं (deafness)<br />
|वर्त्मस्तम्भ (stiff eye lids)<br />
|-<br />
|तिमिरं (loss of visual acuity)<br />
|शिरोरुक् (headache)<br />
|केशभूमिस्फुटनं (dry scalp)<br />
|अर्दितं (facial palsy)<br />
|-<br />
|पक्षवध (hemiplagia)<br />
|दण्डक (tonic convulsions)<br />
|वेपथु (tremors)<br />
|अस्वप्न (insomnia)<br />
|}<br />
<br />
== Basic aspects of management of vitiiated Vata dosha ==<br />
(Char.sutr.20.13)<br />
<br />
Vata dosha when vitiated is managed with dravys or drugs which are Madhura(sweet), amla(sour), and lavana(salty) in rasa(taste) which is contrary to the rasas(taste) of substances or dravyas which are inherently Vata dosha dominant. Further, Karma or the procedures must be done which are dominantly Unctuous and hot. For instance, Snehana(oleation), Swedana (fomentation), Asthapana (decoction enema), Anuvasana (oil-based enema) nasya (errhine therapy), bhojana (diet modification), abhyanga (oil massage) and etc. among the above therapies Basti(enema) is considered as the principle management protocol for Vata dosha diseases. Since pakvashaya (colon precisely) is the seat of Vata dosha and Basti medication enters and affects directly the root of the disease, the origin of the disease thus the effects of treatment are seen at a much faster pace. Acharya Charaka explains this phenomenon with a simile, just like when the tree is cut at the roots it automatically destroys the branches, leaves, fruits, etc similarly when Vata dosh is stroked in its root place the diseases afflicting the other organs are cured as well.<br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Vata_dosha_(%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%83_%E0%A4%B5%E0%A4%BE%E0%A4%A4%E0%A4%A6%E0%A5%8B%E0%A4%B7%E0%A4%83_%E0%A4%B5%E0%A4%BE)&diff=135150Vata dosha (वातः वातदोषः वा)2023-02-27T10:30:57Z<p>DrDevashree: Created new page added content (To be edited)</p>
<hr />
<div>[[Doshas (दोषाः)|Doshas]], [[Dhatus (धातवः)|Dhatus]] and [[Malas (मलाः)|Malas]] are the fundamental components of the [[Sharira (शरीरम्)|sharira]] which control the entire function of the body systems from birth to death. In a normal state, physiology and psychological activities are carried out through three doshas which are Vata dosha, Pitta dosha, and Kapha dosha. When their balance is disturbed, they vitiate other body components and lead to disease development. Health according to Ayurveda, can be achieved when there is a balance of three doshas. <br />
<br />
The “Vata” dosha which is one among the 3 doshas has a much important role in the functioning of the body. Vata literally means “wind” or “air”. Other doshas and dhatus are dependent on the Vata dosha for their proper movement across the body. Vata dosha which is mobile in nature performs various body functions in its balanced state, if vitiation occurs it leads to various Vata dosha dominant disorders. <br />
<br />
== Etymology ==<br />
The word “Vata” is derived from ”Va” which means “Gati” or movement and “”gandhana which means perception.<br />
<br />
Vata is defined as “vagatigandhanayoh” which means that which has mobility and perception is Vata.<br />
<br />
(sush.sur.21.5)<br />
<br />
== Site/ Location ==<br />
(Char.sutr.20.8)<br />
<br />
बस्तिः पुरीषाधानं कटिः सक्थिनी पादावस्थीनिपक्वाशयश्च वातस्थानानि (Char.sutr.20.8)<br />
<br />
Vata dosha is located in Basti(urinary bladder), rectum, kati(lower back),thighs, legs, bones and pakvashaya (colon precisely). Thus, mainly the lower body is vaguely the site of Vata dosha. <br />
<br />
Acharya Vagbhata also describes the Ears, skin, and Majja (bone marrow) as the seats of vata dosha. (Asht.hrud.sutr.12.1)<br />
<br />
== Panchabhuta composition ==<br />
It is one of the three shareera doshas which is originated from Akasha(ether) and Vayu(air) Mahabhuta(Asht.sang.sutr.20.2).<br />
<br />
== Properties ==<br />
Vata dosha has certain properties which are expressed in the shareera. This is essential from the perspective of the diagnosis of the dosha involvement in any disease.<br />
<br />
Guna or the Characteristics of Vata dosha according to different authors,<br />
{| class="wikitable"<br />
|Vagbhata (Asht.hrud.1.11)<br />
|Charaka (char.sutr.12.4)<br />
|Sushruta (sush.nida.1.7,8)<br />
|-<br />
|Ruksha(dryness)<br />
|Ruksha(dryness)<br />
|Ruksha (dryness)<br />
|-<br />
|Sheeta(coldness)<br />
|Sheeta(coldness)<br />
|Sheeta(coldness)<br />
|-<br />
|laghu(lightness)<br />
|Daruna (hardness)<br />
|laghu(lightness)<br />
|-<br />
|Khara (roughness)<br />
|khara(roughness)<br />
|Khara (roughness)<br />
|-<br />
|Sukshma (subtle)<br />
|Vishada (clear)<br />
|Achintyavirya (unpredictable)<br />
|-<br />
|Chala(mobility)<br />
|Sheeghra (swiftness)<br />
|<br />
|-<br />
|<br />
|<br />
|<br />
|}<br />
<br />
== Functions of Vata dosha ==<br />
सर्वा हि चेष्टा वातेन स प्राणः प्राणीनां स्मृतः| तेनैव रोगा जायन्ते तेन चैवोपरुध्यते||११८|| (char.sutr.17.118)<br />
<br />
उत्साहोच्छ्वासनिः श्वासचेष्टा धातुगतिः समा| समो मोक्षो गतिमतां वायोः कर्माविकारजम्||४९|| (Char.sutr.18.49)<br />
<br />
नित्याः प्राणभृतां देहे वातपित्तकफास्त्रयः| विकृताः प्रकृतिस्था वा तान् बुभुत्सेत पण्डितः||४८|| (Char.sutr.18.48)<br />
<br />
Also, (Char.sutr.12.8)<br />
<br />
Vata dosha is responsible for the smooth governance of the bodily functions,thus it represents “life” in the living beings. Vata dosha when gets imbalaced, vitiated or obstructed will cause various diseases and even death.<br />
<br />
Vata dosha has a set of functionality in the shareera or human body,<br />
<br />
# वायुस्तन्त्रयन्त्रधरः Vata dosha is responsible for maintaining and controlling all the activities of the shareera<br />
# प्राणोदानसमानव्यानापानात्मा, vata operates in the body as, Prana Vata, udana vata, samana vata, vyana vata,apana vata. Which precisley are the types of Vata dosha<br />
# प्रवर्तकश्चेष्टानामुच्चावचानां , it is the origin of all kinds of movements.<br />
# नियन्ता प्रणेता च मनसः it governs all the mental functions <br />
# सर्वेन्द्रियाणामुद्योजकः सर्वेन्द्रियार्थानामभिवोढा Vata dosha is responsible for the stimulation of all the senses and directs them to their respective organs.<br />
# सर्वशरीरधातुव्यूहकरः vata dosha provides structure to the dhatus or tissues for the development of organs.<br />
# सन्धानकरः शरीरस्य binds the tissues<br />
# प्रवर्तको वाचः vata dosha induces speech<br />
# प्रकृतिः स्पर्शशब्दयोः श्रोत्रस्पर्शनयोर्मूलं responsible for the sensation of touch and sound.<br />
# हर्षोत्साहयोर्योनिः origin offeelings like, happiness and enthusiasm.<br />
# समीरणोऽग्नेः kindles digestive fire<br />
# दोषसंशोषणः drying of moisture<br />
# क्षेप्ता बहिर्मलानां removes or excretes waste products from the body<br />
# स्थूलाणुस्रोतसां भेत्ता vata dosha travels through all the micro and macro channels<br />
# कर्तागर्भाकृतीनाम् helps formation of the embryo and development of structures, shape and etc.<br />
# आयुषोऽनुवृत्तिप्रत्ययभूतो helps sustain life.<br />
# The physiology of breathing, inspiration, and expiration (char.sutr.18.49)<br />
# Proper functioning of Dhatus(bodily tissues) <br />
# Pulsations ()sush.sutr.15.4)<br />
# Retains the perception of senses<br />
# It helps ingestion of food<br />
# Differentiates the food and retains what is necessary for the body.<br />
<br />
== Types ==<br />
(Sush.Sutr.15.4)<br />
<br />
Vata dosha is classified according to their specific functionality and act accordingly in our body, as Prana Vata, Udana Vata, Samana Vata, Apana Vata, Vyana vata.<br />
<br />
Vata doshas subtypes,<br />
<br />
=== Prana Vata (Asht.hrud.sutr.12.4,5) ===<br />
<br />
==== Sthana (Location) ====<br />
Murdha(head region), urah(chest), Kantha(throat), jivha(tongue), asya(mouth), nasika(nose)<br />
<br />
==== Kriya (function) ====<br />
(char.chik.28.5)(Asht.hrud.sutr.12.4,5)<br />
<br />
Spitting, salivation, burping, respiration, Aharadi karma(food consumption)<br />
<br />
==== Associated Disease ====<br />
Hikka(hiccup), Shwasa(respiratory disorders) (sush.nida.1.13-19)<br />
<br />
=== Udana Vata ===<br />
(Asht.hrud.sutr.12.6)<br />
<br />
==== Sthana(location) ====<br />
Naabhi(umbilicus), urah (thoracic region), kantha(throat)<br />
<br />
==== Kriya (Function) ====<br />
Speech, prayatna (making effort), Urja(strength), bala-varna, smruti (memory)<br />
<br />
(Asht.hrud.sutr.12.6) (char.chik.28.7)<br />
<br />
==== Associated disease ====<br />
Udhrvajatrugata vikara (diseases related to neck and above) (sush.nida.1.13-19)<br />
<br />
=== Samana vata ===<br />
(Asht.hrud.sutr.12.8)<br />
<br />
==== Sthana (location) ====<br />
Kostha <br />
<br />
==== Kriya (Function) ====<br />
ingestion of food,break down of food, digestion, and moving it towards excretion process. (Asht.hrud.sutr.12.8) (char.chik.28.8)<br />
<br />
==== Associated diseases ====<br />
gulma, atisara (sush.nida.1.13-19)<br />
<br />
=== Apana Vata ===<br />
(Asht.hrud.sutr.12.9)<br />
<br />
==== Sthana(location) ====<br />
shroni(thigh region), vasti(urinary bladder), medra(penis), urah (thoracic region) (Asht.hrud.sutr.12.9)<br />
<br />
==== Kriya (function) ====<br />
excretion of semen, urine, menstrual blood, and Stools. (char.chik.28.10)<br />
<br />
==== Associated diseases ====<br />
diseases pertaining to the Anal region and Urinary bladder. (sush.nida.1.13-19)<br />
<br />
=== Vyana Vata ===<br />
<br />
==== Sthana (location) ====<br />
Hriday, overall shareera(whole-body) (Asht.hrud.sutr.12.6-7)<br />
<br />
==== Kriya (function) ====<br />
Contraction, relaxation, opening, and closing of eyelids. (char.chik.28.9) (Asht.hrud.sutr.12.6-7)<br />
<br />
==== Associated diseases ====<br />
sarvadehik (all over the body) (sush.nida.1.13-19)<br />
<br />
In a nutshell, these types of Vata have a seat, functionality, and even diseases associated with them, their knowledge plays a vital role while diagnosing diseases from the physician's perspective and further planning the management. While correlating with modern science Prana Vata is associated with the respiratory system, Udana Vata is correlated with mental functions, samana Vata is associated with the digestive system, Apana Vata with the Reproductive system, and excretion, Vyana vata with the Musculoskeletal system and circulation.<br />
<br />
== Vataja Prakriti ==<br />
Prakriti is formed during the conception itself with Prakrut Dosha, Prakrut dosha precisely is the fundamental constitution of shareera which literally means “the origin”. Alongside, Vikrut doshas are expressed through the waste of ahara, their excess or lack of expression can lead to diseases. Collectively Prakrut and Vikrut doshas are known as Shareerika dosha. One of three type of Dosha is seen as dominant in an individual which is understood with the help of certain characteristics <br />
<br />
Vataja Prakriti (Char.vima.8.99)<br />
<br />
The Vataja dominant prakriti is based on the characteristics of Vata Dosha, <br />
<br />
# Underdeveloped and short stature<br />
# Dry skin, hair, and hoarseness of voice<br />
# Swift movements<br />
# Talkative<br />
# Instability in the movements of joints, eyebrows, lips, shoulders and, etc.<br />
# Visual network of veins over hands.<br />
# Gets irritated quickly <br />
# Poor memory<br />
# Intolerance to cold.<br />
# Coarse hair, bear mustache <br />
# Brittle nails, hair, teeth<br />
# Crackling sound in joints during movements.<br />
<br />
== Pathological state of vata dosha ==<br />
(Sush.sutr.21.20) (Asht.hrud.sutr.12.23-25) (Asht.hrud.sutr.1.8) (Asht.hrud.nida.1.14,15)<br />
<br />
=== Causes of Vata vitiation ===<br />
Certain factors is responsible for the imbalanced state of vata dosha in the shareera.<br />
<br />
==== Natural factors ====<br />
<br />
* Age - vata dosha is dominant during old age.<br />
* Season - Dosha undergoes seasonal variations during the change of season. There occurs accumulation, vitiation, and pacification state of doshas as the season changes. Vata dosha undergoes Chaya (accumulation) stage during Grishma (summer) rutu, gets vitiated (prakopa) during Varsha(monsoon) rutu, and gets pacifies (shaman) in Sharad(autumn) rutu.<br />
* Desha - in Jangala desha which is the arid region,Vata dosha gets easily afflicted.<br />
* Circadian rhythm - there is predominance of vata dosha at the end of the day. <br />
* Stage of digestion - vata dosha gets vitiated at the end of the digestion.<br />
<br />
==== Other factors ====<br />
<br />
* Diet - The significant aspect of the ayurvedic diet is the six tastes known as Shadrasas, which are Madhura(sweet), Amla(sour), Lavana(salty), Katu(spicy), tikta (bitter), kashaya(astringent). And each Rasa or a combination of it is responsible for the dosha vitiation if consumed in excess or in less quantity. Thus, Vata dosha vitiation occurs due to excess consumption of Katu(spicy), tikta (bitter), kashaya(astringent)<br />
<br />
* Lifestyle- Excessive exercise, sleeping late at night, suppression of natural urges, excessive singing and etc increases Vata dosha in the shareera.<br />
<br />
== Clinical aspect ==<br />
<br />
=== Vata Vriddhi Lakshana (Increased Vata dosha) ===<br />
There are certain signs and symptoms when Vata dosha gets Vitiated in the body,<br />
<br />
(Sush.Sutr.15.15), (Asht.hrud.sutr11.5), (Asht.sang Sutr. 19.6)<br />
<br />
# Emaciation<br />
# Discoloration of skin to black<br />
# Craving hot food substances<br />
# Tremors<br />
# Distension of abdomen<br />
# Constipation<br />
# Insomnia<br />
# Loss of sensory functions<br />
# Loss of strength<br />
# Giddiness<br />
# Dry skin<br />
# Pain in the bones<br />
# Experience of sorrow.<br />
# And etc.<br />
<br />
=== Vata Kshaya Lakshana (decrease in vata dosha) ===<br />
As there are signs and symptoms of vata dosha vitiation in the body similarly when Vata dosha is depleted there occurs,<br />
<br />
# Generalized body ache<br />
# Slow body movements<br />
# Increased Kapha dosha<br />
# Excessive salivation.<br />
# Reduced speech<br />
# Decreased happiness<br />
# Decreased appetite<br />
# Nausea <br />
<br />
=== Clinical Presentation ===<br />
According to Acharya Charaka Vata dosha dominant disorders can be assessed through certain common symptoms, it is presented clinically as “Shoola”(pain), Suptata(loss of sensation), Rukshata(dryness), Sthmbhana(rigidity), Shosha(wasting), Parushata (roughness). (char.sutr.20.12)<br />
<br />
== Vata Nanatmaja Vikaras ==<br />
There are 80 types of disorders explained by Acharya Charaka merely due to imbalance in Vata dosha, (Char.sutr.20.11)<br />
{| class="wikitable"<br />
|नखभेद (breakage of nails)<br />
|विपादिका (cracked heels)<br />
|पादशूलं (leg pain)<br />
|पादभ्रंश (foot drop)<br />
|-<br />
|पादसुप्तता (numbness in feet)<br />
|वातखुड्डता (ankle pain)<br />
|गुल्फग्रह (stiff ankle)<br />
|पिण्डिकोद्वेष्टनं (calf pain)<br />
|-<br />
|गृध्रसी (sciatica)<br />
|जानुभेद (knee pain)<br />
|जानुविश्लेष (dislocation of knee)<br />
|ऊरुस्तम्भ (stiff thigh)<br />
|-<br />
|पाङ्गुल्यं (paraplegia)<br />
|गुदभ्रंश (anal prolapse)<br />
|वृषणाक्षेप (scrotal pain)<br />
|श्रोणिभे (pelvic pain)<br />
|-<br />
|विड्भेद (diarrhoea)<br />
|उदावर्त (reverse direction of vata)<br />
|खञ्जत्वं (limping)<br />
|वामनत्वं (dwarfism)<br />
|-<br />
|त्रिकग्रह (stiff shoulder joint)<br />
|उदरावेष्ट (twisting pain in abdomen)<br />
|हृन्मोह (cardiac dysfunction)<br />
|वक्षस्तोद (pricking pain in chest region)<br />
|-<br />
|बाहुशोष (wasting in arm)<br />
|मन्यास्तम्भ (torticollis)<br />
|कण्ठोद्ध्वंस (hoarse voice)<br />
|दन्तभेद (tooth ache)<br />
|-<br />
|मूकत्वं (aphasia)<br />
|मुखशोष (dry mouth)<br />
|बाधिर्यं (deafness)<br />
|वर्त्मस्तम्भ (stiff eye lids)<br />
|-<br />
|तिमिरं (loss of visual acuity)<br />
|शिरोरुक् (headache)<br />
|केशभूमिस्फुटनं (dry scalp)<br />
|अर्दितं (facial palsy)<br />
|-<br />
|पक्षवध (hemiplagia)<br />
|दण्डक (tonic convulsions)<br />
|वेपथु (tremors)<br />
|अस्वप्न (insomnia)<br />
|}<br />
<br />
== Basic aspects of management of vitiiated Vata dosha ==<br />
(Char.sutr.20.13)<br />
<br />
Vata dosha when vitiated is managed with dravys or drugs which are Madhura(sweet), amla(sour), and lavana(salty) in rasa(taste) which is contrary to the rasas(taste) of substances or dravyas which are inherently Vata dosha dominant. Further, Karma or the procedures must be done which are dominantly Unctuous and hot. For instance, Snehana(oleation), Swedana (fomentation), Asthapana (decoction enema), Anuvasana (oil-based enema) nasya (errhine therapy), bhojana (diet modification), abhyanga (oil massage) and etc. among the above therapies Basti(enema) is considered as the principle management protocol for Vata dosha diseases. Since pakvashaya (colon precisely) is the seat of Vata dosha and Basti medication enters and affects directly the root of the disease, the origin of the disease thus the effects of treatment are seen at a much faster pace. Acharya Charaka explains this phenomenon with a simile, just like when the tree is cut at the roots it automatically destroys the branches, leaves, fruits, etc similarly when Vata dosh is stroked in its root place the diseases afflicting the other organs are cured as well.<br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Smrtis_(%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A5%81_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135129Ayurveda in Smrtis (स्मृतिषु आयुर्वेदः)2023-02-14T14:35:36Z<p>DrDevashree: </p>
<hr />
<div>Smrtis (स्मृतिः) are texts in [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)|Bharatiyasamskrtik parampara (भारतीयसांस्कृतिकपरंपरा)]] , containing guidance on the application of the knowledge of the [[Vedas (वेदाः)]] within a given period of time. “Smriti <nowiki>''</nowiki> means “that is remembered” in literal translation. Smrtis include codes of social ethical, moral and domestic conduct. The Smriti Sastra is based on the [[Shruti (श्रुतिः)]]. The Smriti stands next in authority to the Sruti. It explains and develops Dharma. It lays down the laws which regulate (Hindu) national, social, family and individual obligations. There are 18 smritis namely, Atri (अत्रि), Vishnu (विष्णु), Brihaspati (बृहस्पति), Parashara (पराशर) and etc. Smritis are text which was created for the purpose of explanation of Dharma to the people.<br />
<br />
Since Smrtis are based on Vedas and, Ayurveda is an [[Upavedas (उपवेदाः)|Upaveda (उपवेदः)]] of [[Atharvaveda (अथर्ववेदः)]] , certain references pertaining to Ayurveda are found in Smritis as well. It mainly includes references regarding maintaining one’s lifestyle, hygiene, and code of conducts and etc.<br />
<br />
== मनुस्मृतौ आयुर्वेदः ॥ Ayurveda in Manusmrti ==<br />
Ayurveda is scattered through smritis. [[Manusmrti (मनुस्मृतिः)]] is one of the popular smrtis which is a text of laws stated by Manu. <br />
<br />
In manusmriti, the Ayurvedic dravyas are classified as Aushadhi, Vanaspati, vriksha, and Valli. That which gets destroyed after begetting fruits is known as aushadhi. That category of plants that produce Fruits and not flowers are considered Vanaspati. Both fruits and flower-bearing class is considered as Vriksha. The category which grows in bushes is considered Valli. Similar classification is found in Ayurveda samhitas also. <br />
<br />
According to Manusmriti, these plants, trees and etc undergo emotions like happiness and sadness. (ManuSm.1.49)<br />
<br />
== विष्णुस्मृतौ आयुर्वेदः॥ Ayurveda in Vishnu smriti ==<br />
Vishnu Smriti is one of the smrtis which is based on manusmriti and is written around 300 - 1000 BCE. <br />
<br />
The Ayurveda related part in Vishnusmriti is majorly regarding the maintenance of one’s own health through [[Dinacharya (दिनचर्या)]], a daily regimen. <br />
<br />
* There are references regarding “shauchkarya” which means maintaining one’s hygiene. These are similar to the ones stated by Acharya Vagbhata in the Ashtanga sangraha.<br />
* Dantadhavan vidhi is mentioned in Vishnu smriti along with its indications and contraindications. Specifically information regarding which twig of the tree to be included and excluded while selecting a twig as a brush. The Smriti era was ancient and people used small twigs of trees for the purpose of brushing their teeth. According to Vishnusmruti, twigs of Reetha, Bibitaki, Sahajan etc are contraindicated for brushing teeth. Neem (Azadirecta indica), asana, apamarga (Achyranthes aspera), karanja, khadira (Acacia catechu) etc are recommended.<br />
* Similarly, “Snana vidhi” is also mentioned stating a person was supposed to bathe in his own lake, and after a head bath, one must not do any quick/ jerky movements of the head.<br />
<br />
Explanations regarding “[[Sadvrutta (सद्वृत्तम्)]]” which precisely means social and personal code of conduct mentioned in Ayurveda samhitas are found in Vishnusmrti also. To mention few,<br />
<br />
* One should not keep company with their enemies and those who do not follow “Dharma”<br />
* One must not sleep in and around bones, ashes, or nail fragments.<br />
* Devata, a scholarly person, and Vanaspati/ tree are considered sacred thus “pradikshina” must be done.<br />
* A river must not be crossed without any intention or with a broken boat.<br />
<br />
== याज्ञवल्क्यस्मृतौ आयुर्वेदः॥ Ayurveda in Yadnyavalkya smriti ==<br />
It consist of Vedangas, Nyaya darshan, Mimamsa darshan(precisely traditional philosophical texts) and other Shastras(treatises) as well. This Smriti explains the code of conduct describing various concepts like Ahimsa (non-violence), Atman (soul) and etc composed around 4th century CE.<br />
<br />
It is considered the second most genuine text after Manusmriti and is one of the most respected smritis in the southern part and middle regions of Bharatvarsha. <br />
<br />
In Yadnyavalkya smriti there are descriptions regarding human anatomy stating the number of bones, snayu (tendon), nerves, arteries, muscles and etc.<br />
<br />
The concept of Daiva (दैवम्) and Purushakara (पुरुषकारम्) in relation to [[Karma (कर्म)|Karman (कर्म)]] explained in Charaka Samhita is found in many other texts of Bharatiya jnana parampara. Yadnyavalkya smrti also describes this concept. <br />
<br />
Month-wise development of the fetus is mentioned, for instance, in the third month of pregnancy there is the presence of “[[atman (आत्मन्)]]” , and in the eighth month the [[Ojas (ओजः)]] (vital energy precisely) flows to and fro from the womb. These concepts are similar to those mentioned in Charaka Samhita.<br />
<br />
== नारदीयमनुस्मृतौ आयुर्वेदः ॥ Ayurveda in Naradiya Manusmriti ==<br />
This was written around appx 2500 years ago. Naradiya Manusmriti is also known as Naradiya Dharmashastra. As the name suggests, Naradiya manusmriti is authored by Sage Narada, sage Markandeya, although according to certain historians, it was originally composed by “Manu Prajapati” and later edited by Rishi Narada.<br />
<br />
Naradiya manusmriti gained popularity after the Gupta period(4th -6th century CE). In Naradiya Manusmriti while explaining philosophical views a surgeon is correlated with pradvivaka who is a legal advisor to the king. As a surgeon finds out and removes a deeply situated foreign body from the shareera, with the help of yantra and shastras, similarly a pradvivaka() must find out the truth from the hypothetical scenarios.<br />
<br />
== बौधायनस्मृतौ आयुर्वेदः ॥ Ayurveda in Boudhayan smriti ==<br />
One of the ancient literature written in Vedic samskrit around 1st millennium BCE, has various explanations regarding Dharma along with mathematics and various regimens.<br />
<br />
This is also one of the ancient smritis. There are mentions of types of Sages like Chakrachara (चक्रचरः), yayavar (यायावरः) and Shaleen (शालीनः), and an explanation of Dharma () for them. Charaka Samhita mentions only two Rishis types, Yayavar and Shaleen. Boudhayan Smriti mentions “Chakrachar” type not mentioned in Charaka samhita. “Charak” is a synonym often used in correlation with Chakrachara Rshi in Baudhayana smrti. Those rishis who used to work in confined spaces or ashramas were termed Shaleen, those who moved from one place to another were considered Chakrachar Rishis. <br />
<br />
== References ==<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n115/mode/2up</nowiki><br />
[[Category:Ayurveda]]<br />
[[Category:Smrtis]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Smrtis_(%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%B7%E0%A5%81_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135127Ayurveda in Smrtis (स्मृतिषु आयुर्वेदः)2023-02-14T10:19:53Z<p>DrDevashree: Created new page added content (To be edited)</p>
<hr />
<div>Smrtis are texts in Bharatiya jnana parampara, containing guidance on the application of the knowledge of the Vedas within a given period of time. “Smriti <nowiki>''</nowiki> means “that is remembered” in literal translation. Smrtis include codes of social ethical, moral and domestic conduct. The Smriti Sastra is based on the Sruti. The Smriti stands next in authority to the Sruti. It explains and develops Dharma. It lays down the laws which regulate (Hindu) national, social, family and individual obligations. There are 18 smritis namely, Atri, Vishnu, Brihaspati, Parashara and etc. Smritis are text which was created for the purpose of explanation of Dharma to the people.<br />
<br />
Since Smrtis are based on Vedas and, Ayurveda is an Upaveda of Atharvaveda, certain references pertaining to Ayurveda are found in Smritis as well. It mainly includes references regarding maintaining one’s lifestyle, hygiene, and code of conducts and etc.<br />
<br />
== Ayurveda in Manusmriti ==<br />
It is one of the Dharmashastras of the Hindus, a text of laws stated by Manu. Ayurveda is scattered through smritis.<br />
<br />
In manusmriti, the Ayurvedic dravyas are classified as Aushadhi, Vanaspati, vriksha, and Valli. That which gets destroyed after begetting fruits is known as aushadhi. That category of plants that produce Fruits and not flowers are considered Vanaspati. Both fruits and flower-bearing class is considered as Vriksh. The category which grows in bushes is considered Valli.<br />
<br />
According to Manusmriti, these plants, trees and etc undergo emotions like happiness and sadness. (ManuSm.1.49)<br />
<br />
== Ayurveda in Vishnu smriti ==<br />
Vishnu Smriti is one of the recent Dharmashastra() which is written based on manusmriti around 300 - 1000 BCE. the text has a commentary by “Namdapandita” who belonged to Benaras, and is translated in english as well by Juilius Jolly.<br />
<br />
<nowiki>https://en.wikipedia.org/wiki/Vishnu_Smriti</nowiki><br />
<br />
Vishnusmriti states majorly regarding the maintenance of one’s own health. There are references regarding Dinacharya, a daily regimen, “shauchkarya” which means maintaining one’s hygiene. These are similar to the ones stated by Acharya Vagbhata in the Ashtanga sangraha.<br />
<br />
Dantadhavan vidhi is mentioned in Vishnu smriti along with its indications and contraindications, specifically about which twig of the tree to be included and excluded. The Smriti era was ancient and people used small twigs of trees for the purpose of brushing their teeth. According to Vishnusmruti, twigs of Reetha, vibitaki, sahajan and etc are contraindicated for brushing teeth. Neem, asana,apamarga, karanja, khadira and etc are indicated. Similarly, “Sanan vidhi” is also mentioned stating a person was supposed to bathe in his own lake, and after a head bath, one must not do any quick/ jerky movements of the head.<br />
<br />
Explanations regarding “sadvrutta” which precisely means social and personal code of conduct,<br />
<br />
1. One should not keep company with their enemies and those who do not follow “Dharma”<br />
<br />
2. One must not sleep in and around bones, ashes, or nail fragments.<br />
<br />
3. Devta, a scholarly person, and Vanaspati/ tree are considered sacred thus must be circled around them or “pradikshina” must be done.<br />
<br />
4. A river must not be crossed without any intention or with a broken boat.<br />
<br />
== Ayurveda in Yadnyavalkya smriti ==<br />
It consist of Vedangas, Nyaya darshan, Mimamsa darshan(precisely traditional philosophical texts) and other Shastras(treatises) as well. This Smriti explains the code of conduct describing various concepts like Ahimsa(non-violence), Atman(soul) and etc composed around 4th century CE.<br />
<br />
It is considered the second most genuine text after Manusmriti and is one of the most respected smritis in the south part and middle regions of Bharatvarsha. In Yadnyavalkya smriti there are descriptions regarding human anatomy stating the number of bones, snayu (tendon), nerves, arteries, muscles and etc.<br />
<br />
Month-wise development of the fetus is mentioned, for instance, in the third month of pregnancy there is the presence of “aatma” (soul), and in the eighth month the ojus(vital energy precisely) flows to and fro from the womb. These concepts are similar to those mentioned in Charaka Samhita.<br />
<br />
== Ayurveda in Naradiya Manusmriti ==<br />
This was written around appx 2500 years ago. Naradiya Manusmriti is also known as Naradiya Dharmashastra. It is also written in Newari language. As the name suggests, Naradiya manusmriti is authored by Sage Narada, sage Markandeya, although according to certain historians, it was originally composed by “Manu Prajapati” and later edited by Rishi Narada.<br />
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Nāradasmṛti - Wikipedia<br />
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Naradiya manusmrit igained popularity after the Gupta period(4th -6th century CE). In Naradiya Manusmriti while explaining philosophical views a surgeon is correlated with pradvivaka who is a legal advisor to the king. As a surgeon finds out and removes a deeply situated foreign body from the shareera, with the help of yantra and shastras, similarly a pradvivaka() must find out the truth from the hypothetical scenarios.<br />
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== Ayurveda in Boudhayan smriti ==<br />
One of the ancient Hindu literature written in Vedic sanskrit around 1st millennium BCE, has various explanations regarding Dharma along with mathematics and various regimens.<br />
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This is also one of the ancient smritis. There are mentions of Sages like Rishi yayavar and Rishi Shaleen, and an explanation of Dharma () for them. Charaka Samhita mentions only two Rishis and their lineage, Rishi Yayavar, and Rishi Shaleen, but Boudhayan Smriti mentions “Chakrachar” Rishi as well, and “Charak” is a synonym often used in correlation with them. Those rishis who used to work in confined spaces or workshops were termed Shaleen. The sages who work for a stipulated time period as a job were known as Yayavar Rishis and those who moved from one place to another were considered Chakrachar Rishis. <br />
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== References ==<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n115/mode/2up</nowiki></div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Rigveda_(%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135102Ayurveda in Rigveda (ऋग्वेदे आयुर्वेदः)2023-02-08T14:52:03Z<p>DrDevashree: </p>
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<div>Ayurveda is believed to be the [[Upavedas (उपवेदाः)|Upaveda (उपवेदः)]] of [[Atharvaveda (अथर्ववेदः)]]. As per some scholars Ayurveda is the Upaveda of [[Rigveda (ऋग्वेदः)]]. Rigveda is the oldest of the Vedas. Like all other [[Vedas (वेदाः)]] that are based on it, Ayurveda also shows lot of knowledge shared from the Rigveda. One can find various references in Rigveda that discuss and guide about health management, life, body and related topics that are actually later became the part of Ayurveda which exclusively deals with the knowledge of body, mind, senses and life energy. <br />
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== परिचयः॥ Introduction ==<br />
Ayurveda which is so commonly referred to as “The ancient” medical system, precedes other medical systems (like Greece, and Mesopotamian) by not less than 4 centuries. This ancient medicine of Ayurveda is a part of four major and oldest texts that are literally the systems of knowledge known as Vedas. 4 Vedas namely [[Rigveda (ऋग्वेदः)|Rigveda]], [[Atharvaveda (अथर्ववेदः)|Atharvaveda]], [[Yajurveda (यजुर्वेदः)|Yajurveda]], [[Samaveda (सामवेदः)|Samaveda]] are believed to be composed between 5000-10000 BCE. Ayurveda is a Upanga or [[Upavedas (उपवेदाः)|Upaveda (उपवेदः)]] or Atharvaveda and Rigveda. Vedas are “[[Shruti (श्रुतिः)|Shruti]]”(शृतिः) in nature and they have been orally transmitted since the 2<sup>nd</sup> millennium BCE. The word Ayurveda itself was initially mentioned in Charanvyuah (38) and Prasthanbhed(4)(precisely kinds of literature) which are a part of Rigveda. <br />
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== ऋग्वेदे आयुर्वेदः॥ Ayurveda in Rigveda ==<br />
The knowledge and practice of Ayurveda described in Rigveda can be found scattered at many places. Following are few subjects related to Ayurveda,<br />
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=== अश्विनीकुमारौ ॥ Ashvinikumaras : The twin god of Ayurveda ===<br />
* Jnana (ज्ञानम् । knowledge) and karma (कर्म। action?) are considered two sides of Ayurveda, and the twin Gods of Ayurveda [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]] (अश्विनीकुमारौ) are often correlated with it in Rigveda. They are known as ideal physicians in Ayurveda.<ref>Sushruta Samhita (Sutrasthanama Adhyaya 3 Sutra 45)</ref><br />
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*[[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]] , the twin God of Ayurveda are described in Rig Veda. They learned the knowledge of Madhuvidya and Pravargyavidya from Atharvan Dadhichi.<br />
* According to Rigveda, [[Rudra (रुद्रः)]], [[Agni (अग्निः)]], Maruta (मरुत्), and [[Varuna (वरुणः)]] who are considered deities are mentioned as Bhishaks or physicians.<br />
* Rudra is considered one of the best physicians. (R.2.33.4). It is considered that Rudra initially proposed the concept of medicine. (R.2.33.12)<br />
* A few examples of Ayurvedic management protocols from Ashvini Kumaras which are mentioned in Rig Veda include the treatment of Varma Rishi from madatyaya (मदात्ययः । Alcoholism). They successfully treated Chyavana Rishi (च्यवनऋषि) from Senility (R.7.71.5). Even the popular Chyavanprasha (च्यवनप्राशः) is said to be the boon of Ashvini kumaras to mankind which was designed originally for Rishi Chyavana (According to some historians) and hence named after him.<br />
* An interesting incident mentioned in Rig Veda in the context of Ayurveda and Ashvini Kumaras happens to be the iron leg replacement during the war, indicating the surgical knowledge and its application. (R.1.176.15)<br />
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=== त्रिदोषवादः तथा रोगविवरणम् ॥ 3 doshas and Diseases ===<br />
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* Three doshas (Vata, Pitta, Kapha) which are the groundwork of Ayurveda have their origin in Rigveda referred to it as “tridoshavaada” (त्रिदोषवादः) (1.34.6) (1.7.28)<br />
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* References to various diseases like Rajayakshma (राजयक्ष्मा), Hridroga (हृद्रोगः) etc. are found while describing anatomy and physiology and their treatment as well. (r.10/164/1) <nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n19/mode/2up</nowiki><br />
* There is a similarity drawn between the Rakshas(राक्षसाः) and krimi(कृमयः। worms) in the context of their Prakriti or Nature. For instance both thrive in darkness, mamsa (मांसम्) and Rakta (रक्तम् ।flesh and blood).<ref name=":0">[https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n17/mode/2up Ayurveda ka Brihat Itihas] by Atrideva Vidyalankara. Indian Universities Press. 1976. (Pg )</ref> <br />
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=== चिकित्साविषयाः॥ Treatment aspects ===<br />
* Rigveda clearly mentions Doshapratyanik (दोषप्रत्यनीकम्) and Vydhipratyanik (व्याधिप्रत्यनीकम्) chikitsa aspects which are a few primary foundations of treatment modalities with [[Doshas (दोषाः)|Doshas]] (Vata, Pitta, and Kapha) and krimi (कृमयः । worm infestation) as two major causes. (R.10/97/13)<br />
* Precious stones or gems were also used therapeutically in certain diseases. There are certain references where aushadhi (औषधी । medicinal herbs) are worn as ornaments for the management of diseases. Therefore effect of a appropriately chosen<br />
* There is an Explanation of [[Yuktivyapashraya Chikitsa (युक्तिव्यपाश्रया चिकित्सा)|Yukti vyapashraya]] (युक्तिव्यपाश्रयः । related to herbal medicine/herbo-mineral) and [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daiva vyapashraya chikitsa]](दैवव्यपाश्रय चिकित्सा । divine therapy) aspects in Rigveda which are counted among the 3 chief types of [[Chikitsa (चिकित्सा)|Chikitsa]] (चिकित्सा । treatments) discussed in Ayurveda.<br />
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* In Rigveda water (Jala Chikitsa । जल चिकित्सा) is explained as a crucial life substance and the air is considered as Bhishak (भिषक्) or physician. Also, water is considered as a complete Aushdhi (औषधी) or medicine and amrut (अमृतम् । correlated with nectar)(R.1.23.20)<br />
* The usage of Agni (as Agni Chikitsa । अग्निचिकित्सा ) or fire in various treatment modalities is explained in Rigveda. (R.10/164) There are references regarding Agni Chikitsa in the context of diseases regarding female reproductive organs (R.10/162/1-4)<br />
* Certain common practices like the exposure of [[Sharira (शरीरम्)|Shareera (शरीरम्)]] or body to sun for management of disorders like jaundice, anemia and etc. are mentioned<br />
* [[Vajikaran (वाजीकरणम्)|Vajikarana (वाजीकरणम्)]] which is a blooming branch of Ayurveda now, has its references in Rigveda in the context of the treatment of certain diseases from its root. (R.10.97.110)<br />
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=== इन्द्रस्य वैद्यककार्यम् ॥ Indra and his knowledge of Ayurveda ===<br />
* In Rigveda, there are references of [[Indra (इन्द्रः)|Indra]] (इन्द्रः। the king of God) in the context of Ayurveda. For instance, he treated Charmaroga (चर्मरोगः । skin disorder), Khalitya (खालित्यम् । hair fall), andhatva (अन्धत्वम् । blindness), and many more diseases. Thus, he is referred to as a physician as well.<br />
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=== औषधी॥ Medicinal herbs ===<br />
* The documentation of medicinal plants finds its place in Rigveda in Aushadhi Sukta (औषधीसूक्तम् । a section in Rigveda), various Aushadhi (औषधयः) or dravya (द्रव्यणि) or drugs are mentioned systematically with their form, place, action and etc. also, the usage of single herb drugs internally and externally was popular during the Vedic times. (R.10/47/1-23). The usage of multiple herbal preparations is not found during the Vedic period.<br />
* Aushadhi (औषधी ) is referred to as “mother” or female entity (10.97.1) (10.90.4) for it nourishes. According to certain references in Rigveda, the definition of aushadhi or herb itself states, that which keeps diseases at bay is known as aushadhi. There are approximately 700 types of oldest herbs mentioned since the time of origin of mankind. (R.10.97.1)<br />
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=== पशुचिकित्सा ॥ Veterinary science ===<br />
* Rigveda not only mentions the diseases and treatment aspects related to Ayurveda but also, “Pashuchikitsa” (पशुचिकित्सा) which precisely means treatment modality in animals, there are certain references that state Ashvini Kumaras treating Vandhyatva or infertility of a cow.<br />
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=== वैद्यः॥ Ayurveda practitioner ===<br />
* A [[Vaidya (वैद्यः)]] or a physician is referred to as Divya Vaidya in Rigveda, and there are certain qualities mentioned, a Vaidya is supposed to keep medicines of all kinds with him and in well-maintained condition. Should have complete and brilliant knowledge about “shaastra” (शास्त्रम् । precisely scientific and religious treatise). Should have planning and management skills. Must be able in treating and management of various disorders and “rakshas” (krimi or worm infestation in this context).<ref name=":0" /> ( pg 21) <br />
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== References ==<br />
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[[Category:Ayurveda]]<br />
[[Category:Vedas]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Upanishadas_(%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%87%E0%A4%B6%E0%A5%81_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135101Ayurveda in Upanishadas (उपनिषदेशु आयुर्वेदः)2023-02-08T14:51:32Z<p>DrDevashree: </p>
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<div>The [[Upanishads (उपनिषदः)|Upanishads (उपनिषदाः)]] and the [[Aranyaka (आरण्यकम्)]] are the last parts of Vedic literature. Therefore, they are also called [[Vedanta (वेदान्तः)|Vedanta]] (वेदान्तः). The Upanishads are the shining gems of Indian spirituality. Upanishadas chiefly expound various adhyatmik and dharmika siddhantas and tattvas that leads a sadhaka to the highest purpose of Moksha. Although the subject under discussion is different for Upanishadas and Ayurveda, at some places one can find references from Ayurveda have been mentioned in Upanishadas. <br />
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== परिचयः॥ Introduction ==<br />
The Vedas have been divided into four styles of texts – the [[Samhita (संहिता)|Samhitas]], the [[Aranyaka (आरण्यकम्)|Aranyakas]], the [[Brahmana (ब्राह्मणम्)|Brahmanas]] and the [[Upanishads (उपनिषदः)|Upanishads]]. The subject matter of the whole [[Vedas (वेदाः)|Veda]] is divided into Karma-Kanda (कर्मकाण्डम्), Upasana-Kanda (उपासनाकाण्डम्) and Jnana-Kanda (ज्ञानकाण्डम्). The Karma-Kanda or Ritualistic section deals with various sacrifices and rituals. The Upasana-Kanda or Worship section deals with various kinds of worship or meditation. The Jnana-Kanda or Knowledge-Section deals with the highest knowledge of Nirguna Brahman (निर्गुणब्रह्मन्). The Samhitas and the Brahmanas constitute Karma-Kanda; the Aranyakas constitute Upasana-Kanda; and the Upanishads constitute Jnana-Kanda. The Upanishads along with the Bhagavadgita (भगवद्गीता) and Brahmasutras (ब्रह्मसूत्राणि) constitute the Prasthana Trayi (प्रस्थानत्रयी) and both the Gita and Brahmasutras are based again on the Upanishads. They are also the foundational sources for all Darshana shastras and including the Jain and Buddhist philosophies. There are about 200 Upanishadas; but the main Upanishads are eleven among them---Ish (ईश), Ken (केन), Katha (कठ), Prashna (प्रश्न), Mundaka (मुण्डक), Mandkya (माण्डुक्य), Taitriya (तैत्तिरीय), Aitareya (ऐतरेय), Chhandogya (छान्दोग्य), Buhridaranyaka (बृहदारण्यक) and Swetasvatara (श्वेताश्वतर).<br />
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== आयुर्वेदस्य विषयः उपनिषदेशु ॥ Concepts in Ayurveda mentioned in Upanishadas ==<br />
There are certain concepts, theories and topics of Ayurveda related to Human body, mind and physiological processes which are also found to be discussed in Upanishadas. <br />
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=== आहारपाचनम्॥ Ahara pachanam ===<br />
The basis of Brahmajnana is the [[Sharira (शरीरम्)|sharira]] (body). That's why there is a very beautiful mention about food that sustains the body.<blockquote>अन्न ब्रह्मेति व्यजानात् । अन्ताद्धश्ेव खल्विमानि भूतानि जायन्ते। अन्नेन जातानि जीवन्ति । अन्न प्रयन्त्यभि संविशन्तीति| (Tait. Upan. 2)<ref name=":0">Taitireeya Upanishada (2 & 7) Ref in Ayurveda ka Brihat Itihasa by Atrideva Vidyalankara. Indian Universities Press. 1976. Pg 69-75)</ref><br />
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अन्न न निन््यात्ू--तद्ब्रतम् । प्राणो वा अन्नम् । शरीरमन्नादम् । प्राणे शरीर प्रतिष्ठितम् । शरीरे प्राण: प्रतिष्ठित: । तदेतदश्नमन्ने प्रतिष्ठितम् । स य एतदसख्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादों भवति | महान् भवति प्रजया पशुभिन्नद्य- वर्चसेन । महान् कीर्त्या ।' (Tait. Upan. 2)<ref name=":0" /></blockquote>Digestion of food : Digestion of food in the body has been described by the process of making jaggery from the juice of sugarcane. Three pans are used while cooking sugarcane juice. First the juice is poured into the last pan. It gets hot over there. When heated, a lot of waste gets stuck! Then the hot juice is removed from it and put it in the first pan. The rest of the waste comes out in this and the juice becomes thicker. When it becomes clear and thick, it is poured into the middle of the pan and cook it. When it ripens, it is spread on earthen wheel to make jaggery or sugar.<blockquote>“अन्नसशितं जेधा विधीयते तस्य यः स्थविष्ठों धातुस्तत्पुरीषं भवति, यो मध्यम- स्तन्मार्स घोएणिष्टस्तन्सनः ॥१॥ आप: पीतस्न्रणा विधीयन्ते तासां यः स्थविष्दों धातुस्तन्मत्र भवति यो मध्यसस्तल्लोहित॑ योउल्पिष्ठः स प्राण: ॥” (Chha. Upan. 5/1)<ref>Chhandogya Upanishada (5/1)</ref><br />
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स्थल; सुक्ष्मस्तन्मलशच तंत्र तत्न त्रिधा रसः। स्वस्थूलांदा: पर सुक्ष्मस्तन्मलों याति तन्मरूम् ।--आयुर्वेद संग्रह: ।</blockquote>This has been written by Atriputra / in Charaka Samhita in two senses, Rasa and Kitta. There are two parts of Rasa itself, Sthula (gross) and Sukshma (fine). The whole body is strengthened by these only.<br />
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=== कुष्ठप्रकारः पामा रोगः ॥ Pama: A type of skin disease ===<br />
The story of raikwa comes in Chhandogya upanishada. JAnashruti goes to Raikwa with the desire of knowledge. He seem Raikwa lying below the vehicle and suffering from Pama disease to protect from Sunlight and heat. <br />
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Pama disease is a type of kshudra kushtha (skin disease) described in Ayurveda samhitas. It is characterized by intensly itchy lesions all over the skin. Texts describe its causes, clinical features and management in depth. <br />
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=== शिरप्रत्यारोपणकर्म ॥ Head transplant technique ===<br />
Athavanna Rishi has given the advice of Madhuvidya to Ashwinau. The Ashwins gave it to Dadhichi Rishi. But a story has been given in this preaching-tradition. Aadharvena did not give this Madhuvidya from his own mouth. Ashwinau cut off his head and attached it to a horse's head. When he preached Madhuvidya to Ashwinau, he fell on his head. On that Ashwinau again attached the head of Athavan. Atharvan was told that if you preach this Madhuvidya to anyone your head will fall. That's why the horse's head was planted. (Bruhadaranyaka 5.17)<br />
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The head of Yajna was added by Ashvitau. In this, Rud had cut off Yagya's head. For this, the gods went to Ashwinau and said that both of you will be the best of all of us, you should join the head of Yagya again. He said, 'That's right, he joined the head, for this Indra pleased him by giving him a sacrifice. (Su. SAmh. 1.27)<blockquote>यज्ञस्य हि शिरह्हिन्नं पुनस्ताभ्णं समाहितम् । एतैश्वान्येश्च बहुभि: कर्मभिर्भिषगृत्तमौ !। बभूवतुम श॑ पूज्याविद्धादीनां महात्मनाम् | ( चरक० चि० अ० १४।) ।</blockquote><br />
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=== हृदयनामाभिधानम् तथा कार्य विवरणम्॥ Hrudaya function and name ===<br />
Explanation of the meaning of the word [[Hrudaya (हृदयम्)|Hrudaya]] can be found in Brihadaranyaka upanishada<br />
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एव प्रजापतियंद हृदयसेतद् ब्रह्म तत्सर्व तवेत्त्यक्षरं हृदयमिति ।, हुद॒त्येक- मक्षरमभिहरत्यस्स स्वाबचात्य च य एवं वेद ! व हत्येकमकार दवत्यस्मे स्वाइचान्ये चय एवं वेद । यमित्यकसक्ष रमति स्वरगलोक श एवं वेद !। ( बहुदा० ५।३। ) (Brih. Upan. 5/3)<ref>Brihadaranyaak Upanishada (5/3)</ref><br />
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According to this sutra (verse),<br />
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* Hru (हृ) -means to collect/draw <br />
* Da (दा)- to give away<br />
* ya (य) -constant movement<br />
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In this way, the function constant give and take of blood from and to all over the body is signified by giving it apt name 'Hrudaya'. This beautiful explanation can be found in Brihadaranyaka Upanishada. <br />
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=== चरकः ॥ Charaka ===<br />
Upanishadas have references about Charaka. Charaka is a general term used to denote rishis who are identified by their continuous travel for a purpose or a specific cause. The Upanishadas are found to have references about Charaka. <blockquote>“अथ हैन॑ भुज्पुर्लाह्यायनिः पप्नच्छ याज्वत्क्य ति होवाच भद्देष् चरका: पर्यश्रजाम । (Bruhad. 3|3|1)<ref>Brihadaranyaka Upanishada (3/3/1)</ref></blockquote><br />
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=== विविधाः वादाः ॥ Various Vadas in Ayurveda samhitas having origin? in Upanishadas ===<br />
In Charaka Samhita Sutrasthanam adhyaya 25, one can find a detail discussion , arguments and counter arguments to discuss and decide the source of origin of Humans and diseases. <ref>Charaka Samhita (Sutrasthanam Adhyaya 25 Sutra )</ref>Various opinions and their background described in Charaka can be found to have mentioned in Upanishadas as well. All these opinions seem to have been rampant in Buddha period. <br />
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All these points about source of creation have also been discussed in Sushruta Samhita and clubbed in one single sutra as below, <blockquote>स्वभावमीशवर काल यद॑च्छां नियाति- तथा। परिणाम ल मन्यन्ते प्रकृति पृथु्दशिनः ४ (शा. अ. १/११.) (Sush. Samh. 1.11)<ref>Sushruta Samhita (Sharirasthanam Adhyaya 1 Sutra 11)</ref> </blockquote>Similar concept or discussion about the same point and display of all of the abovementioned opinions about it can also be found in Shwetashwatara upanishada as below,<blockquote>“काल: स्वभावों नियतियंदच्छा भूतानि योनि: पुरुष इति चिन्त्या । संयोग एथर न त्वात्मसावादात्माप्यनोश: सुखदुःखहेतोः ॥ ते ध्यानयोगानुगता अपश्यन्देवात्मशक्ति स्वगुणनिगृढास् । यः फारणानि निखिलानि तानि कालात्मयुक्तान्यधितिष्ठत्यंकः ४ (Shwet. Upan. १॥२-३.) <ref>Shwetashvatara Upanishada (1/2-3)</ref> </blockquote><br />
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=== परिषद आयोजनम्॥ Practice of organizing a Parishad ===<br />
Parishada refers to the conference of the scholars of some subject. Such conferences are found to have been in occurrence since ancient time and references for these can be found in Ayurevda texts like Charaka Samhita. <ref>Charaka Samhita (Sutrasthanam Adhyaya 12/25/26)</ref> Such conferences are found to have organized in the time of Ayurveda acharyas, to decide or understand a subject. Discussion of the subject was mutual in these councils. These councils were the protectors of their branch or phase. Decision and conclusion about a particular subject used have not done without its discussion in the conference/council. Acharya Kashyapa seems to have confirmed this protocol by saying 'Iti Parishada' (As per the conference/council) at some places. This tradition appears to have absorbed from Upanishadas. In Chhandogya upanishada, there are references of 2 such conferences or councils to discuss and decide about a subject. <ref>Brihadaranyaka Upanishada (6\2\1)</ref> <ref>Chhandogya Upanishada (3\1)</ref><br />
<br />
* Organizing an assembly /conference by King Janaka to discuss about the brahmajnanam.<br />
* Council of Panchalas is also mentioned in Upanishada. <br />
<br />
=== आगन्तु उन्मादः तथा भूतविद्या वा ग्रहचिकित्सा वर्णनम् ॥ Agantu unmada and Bhutavidya or Grahachikitsa ===<br />
<br />
Unmada is a phycho-somatic disorder wherein a person behaves abnormally. There is derangement of mind, cognition, memory, speech etc. Aganatu unamada is type of Unmada when the root cause is some external stimulus. In Charaka Samhita, such Unmada caused by the wrath of deities etc. has been called Agantu Unmada.<ref>Charaka Samhita (Nidanasthana Adhyasya 7 Sutra 12)</ref> In these factors Gandharva has been one of the external factor which is also found to have mentioned in Upanishada. In Brihadaranyaka upanishada, there is a reference of a woman afflicted by Gandharva. This means knowledge of [[Bhootavidya or Grahachikitsa (भूतविद्या ग्रहचिकित्सा वा)|Bhootavidya or Grahachikitsa]] was present in Upanishada time also. <ref>Brihadaranyaka Upanishada (3/7/1)</ref> Bhootavidya has also been mentioned by Narada in Chhandogya Upanishada. <blockquote>देव- विद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवजनविद्यामेतद भगवोःध्येमि ॥ (Chhan. Upan 7/1/2)<ref>Chhandogya Upanishada (7/1/2)</ref></blockquote><br />
<br />
=== Other References ===<br />
Apart from all the above there are multiple other references in Upanishadas where concepts in Ayurveda can be found as follows,<br />
<br />
* Hrudaya nadis are mentioned in Chhandogya upanishada. <ref>Chhandogya Upanishada (8/6/1)</ref><br />
* Various body parts (angas/avayavas) described in Ayurveda have bene mentioned in Brihadaranyaka Upanishada. <ref>Brihadaranyaka Upanishada (1/1/1)</ref><br />
<br />
Despite all these, nowhere in Upanishadas Ayurveda has been clearly and separately mentioned. When various Vidyas are listed in Upanishadas Ayurveda is not included. The subject under discussion and the focus of Upanishadas is knowledge of 'Brahman'. Thus, wherever in this reference, Ayurveda knowledge becomes necessary, it is discussed. Possibly under the teachings of Atharvaveda, most of the knowledge in Ayurveda might had been learned. Hence, Ayurveda might not have been included under the list of Vidyas in Upanishadas. <ref>Ayurveda ka Brihat Itihas by Atrideva Vidyalankara. Indian Universities Press. 1976. ([https://archive.org/details/in.ernet.dli.2015.478863/page/n69/mode/2up?view=theater Pg 69-75]) </ref> Nevertheless, shadows of Ayurveda's ideas are visible in the Upanishads. The thought pattern of the Upanishada's time appears to be quite similar to that of preaching of the Charaka Samhita but not of any other samhita like Sushruta or Vagbhata. Therefore, Charaka Samhita of Ayurveda shares considerable similarity with the Upanishadas. <br />
<br />
== References ==<br />
<br />
<br />
[[Category:Ayurveda]]<br />
[[Category:Upanishads]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Rigveda_(%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135100Ayurveda in Rigveda (ऋग्वेदे आयुर्वेदः)2023-02-08T14:50:50Z<p>DrDevashree: </p>
<hr />
<div>Ayurveda is believed to be the [[Upavedas (उपवेदाः)|Upaveda (उपवेदः)]] of [[Atharvaveda (अथर्ववेदः)]]. As per some scholars Ayurveda is the Upaveda of [[Rigveda (ऋग्वेदः)]]. Rigveda is the oldest of the Vedas. Like all other [[Vedas (वेदाः)]] that are based on it, Ayurveda also shows lot of knowledge shared from the Rigveda. One can find various references in Rigveda that discuss and guide about health management, life, body and related topics that are actually later became the part of Ayurveda which exclusively deals with the knowledge of body, mind, senses and life energy. <br />
<br />
== परिचयः॥ Introduction ==<br />
Ayurveda which is so commonly referred to as “The ancient” medical system, precedes other medical systems (like Greece, and Mesopotamian) by not less than 4 centuries. This ancient medicine of Ayurveda is a part of four major and oldest texts that are literally the systems of knowledge known as Vedas. 4 Vedas namely [[Rigveda (ऋग्वेदः)|Rigveda]], [[Atharvaveda (अथर्ववेदः)|Atharvaveda]], [[Yajurveda (यजुर्वेदः)|Yajurveda]], [[Samaveda (सामवेदः)|Samaveda]] are believed to be composed between 5000-10000 BCE. Ayurveda is a Upanga or [[Upavedas (उपवेदाः)|Upaveda (उपवेदः)]] or Atharvaveda and Rigveda. Vedas are “[[Shruti (श्रुतिः)|Shruti]]”(शृतिः) in nature and they have been orally transmitted since the 2<sup>nd</sup> millennium BCE. The word Ayurveda itself was initially mentioned in Charanvyuah (38) and Prasthanbhed(4)(precisely kinds of literature) which are a part of Rigveda. <br />
<br />
== ऋग्वेदे आयुर्वेदः॥ Ayurveda in Rigveda ==<br />
The knowledge and practice of Ayurveda described in Rigveda can be found scattered at many places. Following are few subjects related to Ayurveda,<br />
<br />
=== अश्विनीकुमारौ ॥ Ashvinikumaras : The twin god of Ayurveda ===<br />
* Jnana (ज्ञानम् । knowledge) and karma (कर्म। action?) are considered two sides of Ayurveda, and the twin Gods of Ayurveda [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]] (अश्विनीकुमारौ) are often correlated with it in Rigveda. They are known as ideal physicians in Ayurveda.<ref>Sushruta Samhita (Sutrasthanama Adhyaya 3 Sutra 45)</ref><br />
<br />
*[[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]] , the twin God of Ayurveda are described in Rig Veda. They learned the knowledge of Madhuvidya and Pravargyavidya from Atharvan Dadhichi.<br />
* According to Rigveda, [[Rudra (रुद्रः)]], [[Agni (अग्निः)]], Maruta (मरुत्), and [[Varuna (वरुणः)]] who are considered deities are mentioned as Bhishaks or physicians.<br />
* Rudra is considered one of the best physicians. (R.2.33.4). It is considered that Rudra initially proposed the concept of medicine. (R.2.33.12)<br />
* A few examples of Ayurvedic management protocols from Ashvini Kumaras which are mentioned in Rig Veda include the treatment of Varma Rishi from madatyaya (मदात्ययः । Alcoholism). They successfully treated Chyavana Rishi (च्यवनऋषि) from Senility (R.7.71.5). Even the popular Chyavanprasha (च्यवनप्राशः) is said to be the boon of Ashvini kumaras to mankind which was designed originally for Rishi Chyavana (According to some historians) and hence named after him.<br />
* An interesting incident mentioned in Rig Veda in the context of Ayurveda and Ashvini Kumaras happens to be the iron leg replacement during the war, indicating the surgical knowledge and its application. (R.1.176.15)<br />
<br />
=== त्रिदोषवादः तथा रोगविवरणम् ॥ 3 doshas and Diseases ===<br />
<br />
* Three doshas (Vata, Pitta, Kapha) which are the groundwork of Ayurveda have their origin in Rigveda referred to it as “tridoshavaada” (त्रिदोषवादः) (1.34.6) (1.7.28)<br />
<br />
* References to various diseases like Rajayakshma (राजयक्ष्मा), Hridroga (हृद्रोगः) etc. are found while describing anatomy and physiology and their treatment as well. (r.10/164/1) <nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n19/mode/2up</nowiki><br />
* There is a similarity drawn between the Rakshas(राक्षसाः) and krimi(कृमयः। worms) in the context of their Prakriti or Nature. For instance both thrive in darkness, mamsa (मांसम्) and Rakta (रक्तम् ।flesh and blood).<ref name=":0">[https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n17/mode/2up Ayurveda ka Brihat Itihas] by Atrideva Vidyalankara. Indian Universities Press. 1976. (Pg )</ref> <br />
<br />
=== चिकित्साविषयाः॥ Treatment aspects ===<br />
* Rigveda clearly mentions Doshapratyanik (दोषप्रत्यनीकम्) and Vydhipratyanik (व्याधिप्रत्यनीकम्) chikitsa aspects which are a few primary foundations of treatment modalities with [[Doshas (दोषाः)|Doshas]] (Vata, Pitta, and Kapha) and krimi (कृमयः । worm infestation) as two major causes. (R.10/97/13)<br />
* Precious stones or gems were also used therapeutically in certain diseases. There are certain references where aushadhi (औषधी । medicinal herbs) are worn as ornaments for the management of diseases. Therefore effect of a appropriately chosen<br />
* There is an Explanation of [[Yuktivyapashraya Chikitsa (युक्तिव्यपाश्रया चिकित्सा)|Yukti vyapashraya]] (युक्तिव्यपाश्रयः । related to herbal medicine/herbo-mineral) and [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daiva vyapashraya chikitsa]](दैवव्यपाश्रय चिकित्सा । divine therapy) aspects in Rigveda which are counted among the 3 chief types of [[Chikitsa (चिकित्सा)|Chikitsa]] (चिकित्सा । treatments) discussed in Ayurveda.<br />
* <br />
* In Rigveda water (Jala Chikitsa । जल चिकित्सा) is explained as a crucial life substance and the air is considered as Bhishak (भिषक्) or physician. Also, water is considered as a complete Aushdhi (औषधी) or medicine and amrut (अमृतम् । correlated with nectar)(R.1.23.20)<br />
* The usage of Agni (as Agni Chikitsa । अग्निचिकित्सा ) or fire in various treatment modalities is explained in Rigveda. (R.10/164) There are references regarding Agni Chikitsa in the context of diseases regarding female reproductive organs (R.10/162/1-4)<br />
* Certain common practices like the exposure of [[Sharira (शरीरम्)|Shareera (शरीरम्)]] or body to sun for management of disorders like jaundice, anemia and etc. are mentioned<br />
* [[Vajikaran (वाजीकरणम्)|Vajikarana (वाजीकरणम्)]] which is a blooming branch of Ayurveda now, has its references in Rigveda in the context of the treatment of certain diseases from its root. (R.10.97.110)<br />
<br />
=== इन्द्रस्य वैद्यककार्यम् ॥ Indra and his knowledge of Ayurveda ===<br />
* In Rigveda, there are references of [[Indra (इन्द्रः)|Indra]] (इन्द्रः। the king of God) in the context of Ayurveda. For instance, he treated Charmaroga (चर्मरोगः । skin disorder), Khalitya (खालित्यम् । hair fall), andhatva (अन्धत्वम् । blindness), and many more diseases. Thus, he is referred to as a physician as well.<br />
<br />
=== औषधी॥ Medicinal herbs ===<br />
* The documentation of medicinal plants finds its place in Rigveda in Aushadhi Sukta (औषधीसूक्तम् । a section in Rigveda), various Aushadhi (औषधयः) or dravya (द्रव्यणि) or drugs are mentioned systematically with their form, place, action and etc. also, the usage of single herb drugs internally and externally was popular during the Vedic times. (R.10/47/1-23). The usage of multiple herbal preparations is not found during the Vedic period.<br />
* Aushadhi (औषधी ) is referred to as “mother” or female entity (10.97.1) (10.90.4) for it nourishes. According to certain references in Rigveda, the definition of aushadhi or herb itself states, that which keeps diseases at bay is known as aushadhi. There are approximately 700 types of oldest herbs mentioned since the time of origin of mankind. (R.10.97.1)<br />
<br />
=== पशुचिकित्सा ॥ Veterinary science ===<br />
* Rigveda not only mentions the diseases and treatment aspects related to Ayurveda but also, “Pashuchikitsa” (पशुचिकित्सा) which precisely means treatment modality in animals, there are certain references that state Ashvini Kumaras treating Vandhyatva or infertility of a cow.<br />
<br />
=== वैद्यः॥ Ayurveda practitioner ===<br />
* A [[Vaidya (वैद्यः)]] or a physician is referred to as Divya Vaidya in Rigveda, and there are certain qualities mentioned, a Vaidya is supposed to keep medicines of all kinds with him and in well-maintained condition. Should have complete and brilliant knowledge about “shaastra” (शास्त्रम् । precisely scientific and religious treatise). Should have planning and management skills. Must be able in treating and management of various disorders and “rakshas” (krimi or worm infestation in this context).<ref name=":0" /> ( pg 21) <br />
<br />
== References ==<br />
<references /></div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Rigveda_(%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135099Ayurveda in Rigveda (ऋग्वेदे आयुर्वेदः)2023-02-08T14:41:10Z<p>DrDevashree: </p>
<hr />
<div>Ayurveda is believed to be the [[Upavedas (उपवेदाः)|Upaveda (उपवेदः)]] of [[Atharvaveda (अथर्ववेदः)]]. As per some scholars Ayurveda is the Upaveda of [[Rigveda (ऋग्वेदः)]]. Rigveda is the oldest of the Vedas. Like all other [[Vedas (वेदाः)]] that are based on it, Ayurveda also shows lot of knowledge shared from the Rigveda. One can find various references in Rigveda that discuss and guide about health management, life, body and related topics that are actually later became the part of Ayurveda which exclusively deals with the knowledge of body, mind, senses and life energy. <br />
<br />
== परिचयः॥ Introduction ==<br />
Ayurveda which is so commonly referred to as “The ancient” medical system, precedes other medical systems (like Greece, and Mesopotamian) by not less than 4 centuries. This ancient medicine of Ayurveda is a part of four major and oldest texts that are literally the systems of knowledge known as Vedas. 4 Vedas namely [[Rigveda (ऋग्वेदः)|Rigveda]], [[Atharvaveda (अथर्ववेदः)|Atharvaveda]], [[Yajurveda (यजुर्वेदः)|Yajurveda]], [[Samaveda (सामवेदः)|Samaveda]] are believed to be composed between 5000-10000 BCE. Ayurveda is a Upanga or [[Upavedas (उपवेदाः)|Upaveda (उपवेदः)]] or Atharvaveda and Rigveda. Vedas are “[[Shruti (श्रुतिः)|Shruti]]”(शृतिः) in nature and they have been orally transmitted since the 2<sup>nd</sup> millennium BCE. The word Ayurveda itself was initially mentioned in Charanvyuah (38) and Prasthanbhed(4)(precisely kinds of literature) which are a part of Rigveda. <br />
<br />
== ऋग्वेदे आयुर्वेदः॥ Ayurveda in Rigveda ==<br />
The knowledge and practice of Ayurveda described in Rigveda can be found scattered at many places. Following are few subjects related to Ayurveda,<br />
<br />
=== Ashvinikumaras : The Royal physicians ===<br />
* Jnana (ज्ञानम् । knowledge) and karma (कर्म। action?) are considered two sides of Ayurveda, and the twin Gods of Ayurveda [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]] (अश्विनीकुमारौ) are often correlated with it in Rigveda. They are known as ideal physicians in Ayurveda.<ref>Sushruta Samhita (Sutrasthanama Adhyaya 3 Sutra 45)</ref><br />
<br />
*[[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]] , the twin God of Ayurveda are described in Rig Veda. They learned the knowledge of Madhuvidya and Pravargyavidya from Atharvan Dadhichi.<br />
* According to Rigveda, [[Rudra (रुद्रः)]], [[Agni (अग्निः)]], Maruta (मरुत्), and [[Varuna (वरुणः)]] who are considered deities are mentioned as Bhishaks or physicians.<br />
* Rudra is considered one of the best physicians. (R.2.33.4). It is considered that Rudra initially proposed the concept of medicine. (R.2.33.12)<br />
* A few examples of Ayurvedic management protocols from Ashvini Kumaras which are mentioned in Rig Veda include the treatment of Varma Rishi from madatyaya (मदात्ययः । Alcoholism). They successfully treated Chyavana Rishi (च्यवनऋषि) from Senility (R.7.71.5). Even the popular Chyavanprasha (च्यवनप्राशः) is said to be the boon of Ashvini kumaras to mankind which was designed originally for Rishi Chyavana (According to some historians) and hence named after him.<br />
* An interesting incident mentioned in Rig Veda in the context of Ayurveda and Ashvini Kumaras happens to be the iron leg replacement during the war, indicating the surgical knowledge and its application. (R.1.176.15)<br />
<br />
=== Basic concepts and Diseases ===<br />
<br />
* Three doshas (Vata, Pitta, Kapha) which are the groundwork of Ayurveda have their origin in Rigveda referred to it as “tridoshavaada” (त्रिदोषवादः) (1.34.6) (1.7.28)<br />
<br />
* References to various diseases like Rajayakshma (राजयक्ष्मा), Hridroga (हृद्रोगः) etc. are found while describing anatomy and physiology and their treatment as well. (r.10/164/1) <nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n19/mode/2up</nowiki><br />
* There is a similarity drawn between the Rakshas(राक्षसाः) and krimi(कृमयः। worms) in the context of their Prakriti or Nature. For instance both thrive in darkness, mamsa (मांसम्) and Rakta (रक्तम् ।flesh and blood).<ref name=":0">[https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n17/mode/2up Ayurveda ka Brihat Itihas] by Atrideva Vidyalankara. Indian Universities Press. 1976. (Pg )</ref> <br />
<br />
=== Treatment aspects ===<br />
* Rigveda clearly mentions Doshapratyanik (दोषप्रत्यनीकम्) and Vydhipratyanik (व्याधिप्रत्यनीकम्) chikitsa aspects which are a few primary foundations of treatment modalities with [[Doshas (दोषाः)|Doshas]] (Vata, Pitta, and Kapha) and krimi (कृमयः । worm infestation) as two major causes. (R.10/97/13)<br />
* Precious stones or gems were also used therapeutically in certain diseases. There are certain references where aushadhi (औषधी । medicinal herbs) are worn as ornaments for the management of diseases. Therefore effect of a appropriately chosen<br />
* There is an Explanation of [[Yuktivyapashraya Chikitsa (युक्तिव्यपाश्रया चिकित्सा)|Yukti vyapashraya]] (युक्तिव्यपाश्रयः । related to herbal medicine/herbo-mineral) and [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daiva vyapashraya chikitsa]](दैवव्यपाश्रय चिकित्सा । divine therapy) aspects in Rigveda which are counted among the 3 chief types of [[Chikitsa (चिकित्सा)|Chikitsa]] (चिकित्सा । treatments) discussed in Ayurveda.<br />
* <br />
* In Rigveda water (Jala Chikitsa । जल चिकित्सा) is explained as a crucial life substance and the air is considered as Bhishak (भिषक्) or physician. Also, water is considered as a complete Aushdhi (औषधी) or medicine and amrut (अमृतम् । correlated with nectar)(R.1.23.20)<br />
* The usage of Agni (as Agni Chikitsa । अग्निचिकित्सा ) or fire in various treatment modalities is explained in Rigveda. (R.10/164) There are references regarding Agni Chikitsa in the context of diseases regarding female reproductive organs (R.10/162/1-4)<br />
* Certain common practices like the exposure of [[Sharira (शरीरम्)|Shareera (शरीरम्)]] or body to sun for management of disorders like jaundice, anemia and etc. are mentioned<br />
* [[Vajikaran (वाजीकरणम्)|Vajikarana (वाजीकरणम्)]] which is a blooming branch of Ayurveda now, has its references in Rigveda in the context of the treatment of certain diseases from its root. (R.10.97.110)<br />
<br />
=== Indra and his knowledge of Ayurveda ===<br />
* In Rigveda, there are references of [[Indra (इन्द्रः)|Indra]] (इन्द्रः। the king of God) in the context of Ayurveda. For instance, he treated Charmaroga (चर्मरोगः । skin disorder), Khalitya (खालित्यम् । hair fall), andhatva (अन्धत्वम् । blindness), and many more diseases. Thus, he is referred to as a physician as well.<br />
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=== Medicinal herbs ===<br />
* The documentation of medicinal plants finds its place in Rigveda in Aushadhi Sukta (औषधीसूक्तम् । a section in Rigveda), various Aushadhi (औषधयः) or dravya (द्रव्यणि) or drugs are mentioned systematically with their form, place, action and etc. also, the usage of single herb drugs internally and externally was popular during the Vedic times. (R.10/47/1-23). The usage of multiple herbal preparations is not found during the Vedic period.<br />
* Aushadhi (औषधी ) is referred to as “mother” or female entity (10.97.1) (10.90.4) for it nourishes. According to certain references in Rigveda, the definition of aushadhi or herb itself states, that which keeps diseases at bay is known as aushadhi. There are approximately 700 types of oldest herbs mentioned since the time of origin of mankind. (R.10.97.1)<br />
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=== Pashuchikitsa : Veterinary science ===<br />
* Rigveda not only mentions the diseases and treatment aspects related to Ayurveda but also, “Pashuchikitsa” (पशुचिकित्सा) which precisely means treatment modality in animals, there are certain references that state Ashvini Kumaras treating Vandhyatva or infertility of a cow.<br />
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=== Vaidya: Ayurveda practitioner ===<br />
* A [[Vaidya (वैद्यः)]] or a physician is referred to as Divya Vaidya in Rigveda, and there are certain qualities mentioned, a Vaidya is supposed to keep medicines of all kinds with him and in well-maintained condition. Should have complete and brilliant knowledge about “shaastra” (शास्त्रम् । precisely scientific and religious treatise). Should have planning and management skills. Must be able in treating and management of various disorders and “rakshas” (krimi or worm infestation in this context).<ref name=":0" /> ( pg 21) <br />
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== References ==<br />
<references /></div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Rigveda_(%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135088Ayurveda in Rigveda (ऋग्वेदे आयुर्वेदः)2023-02-07T09:30:27Z<p>DrDevashree: Editing content, adding references and hyperlinks</p>
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Ayurveda is believed to be the [[Upavedas (उपवेदाः)|Upaveda (उपवेदः)]] of [[Atharvaveda (अथर्ववेदः)]]. As per some scholars Ayurveda is the Upaveda of [[Rigveda (ऋग्वेदः)]]. Rigveda is the oldest of the Vedas. Like all other [[Vedas (वेदाः)]] that are based on it, Ayurveda also shows lot of knowledge shared from the Rigveda. One can find various references in Rigveda that discuss and guide about health management, life, body and related topics that are actually later became the part of Ayurveda which exclusively deals with the knowledge of body, mind, senses and life energy. <br />
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== परिचयः॥ Introduction ==<br />
Ayurveda which is so commonly referred to as “The ancient” medical system, precedes other medical systems (like Greece, and Mesopotamian) by not less than 4 centuries. This ancient medicine of Ayurveda is a part of four major and oldest texts that are literally the systems of knowledge known as Vedas. 4 Vedas namely [[Rigveda (ऋग्वेदः)|Rigveda]], [[Atharvaveda (अथर्ववेदः)|Atharvaveda]], [[Yajurveda (यजुर्वेदः)|Yajurveda]], [[Samaveda (सामवेदः)|Samaveda]] are believed to be composed between 5000-10000 BCE. Ayurveda is a Upanga or [[Upavedas (उपवेदाः)|Upaveda (उपवेदः)]] or Atharvaveda and Rigveda. Vedas are “[[Shruti (श्रुतिः)|Shruti]]”(शृतिः) in nature and they have been orally transmitted since the 2<sup>nd</sup> millennium BCE. The word Ayurveda itself was initially mentioned in Charanvyuah (38) and Prasthanbhed(4)(precisely kinds of literature) which are a part of Rigveda. <br />
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== ऋग्वेदे आयुर्वेदः॥ Ayurveda in Rigveda ==<br />
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* Jnana (ज्ञानम् । knowledge) and karma (कर्म। action?) are considered two sides of Ayurveda, and the twin Gods of Ayurveda [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]] (अश्विनीकुमारौ) are often correlated with it in Rigveda. They are known as ideal physicians in Ayurveda.<ref>Sushruta Samhita (Sutrasthanama Adhyaya 3 Sutra 45)</ref> <br />
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* [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvini Kumaras]] , the twin God of Ayurveda are described in Rig Veda. They learned the knowledge of Madhuvidya and Pravargyavidya from Atharvan Dadhichi. <br />
* According to Rigveda, [[Rudra (रुद्रः)]], [[Agni (अग्निः)]], Maruta (मरुत्), and [[Varuna (वरुणः)]] who are considered deities are mentioned as Bhishaks or physicians.<br />
* Rudra is considered one of the best physicians. (R.2.33.4). It is considered that Rudra initially proposed the concept of medicine. (R.2.33.12)<br />
* A few examples of Ayurvedic management protocols from Ashvini Kumaras which are mentioned in Rig Veda include the treatment of Varma Rishi from madatyaya (मदात्ययः । Alcoholism). They successfully treated Chyavana Rishi (च्यवनऋषि) from Senility (R.7.71.5). Even the popular Chyavanprasha (च्यवनप्राशः) is said to be the boon of Ashvini kumaras to mankind which was designed originally for Rishi Chyavana (According to some historians) and hence named after him. <br />
* References to various diseases like Rajayakshma (राजयक्ष्मा), Hridroga (हृद्रोगः) etc. are found while describing anatomy and physiology and their treatment as well. (r.10/164/1) <nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n19/mode/2up</nowiki><br />
* Precious stones or gems were also used therapeutically in certain diseases. There are certain references where aushadhi (औषधी । medicinal herbs) are worn as ornaments for the management of diseases. Therefore effect of a appropriately chosen <br />
* There is an Explanation of [[Yuktivyapashraya Chikitsa (युक्तिव्यपाश्रया चिकित्सा)|Yukti vyapashraya]] (युक्तिव्यपाश्रयः । related to herbal medicine/herbo-mineral) and [[Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)|Daiva vyapashraya chikitsa]](दैवव्यपाश्रय चिकित्सा । divine therapy) aspects in Rigveda which are counted among the 3 chief types of [[Chikitsa (चिकित्सा)|Chikitsa]] (चिकित्सा । treatments) discussed in Ayurveda.<br />
* <br />
* In Rigveda water (Jala Chikitsa । जल चिकित्सा) is explained as a crucial life substance and the air is considered as Bhishak (भिषक्) or physician. Also, water is considered as a complete Aushdhi (औषधी) or medicine and amrut (अमृतम् । correlated with nectar)(R.1.23.20)<br />
* The usage of Agni (as Agni Chikitsa । अग्निचिकित्सा ) or fire in various treatment modalities is explained in Rigveda. (R.10/164) There are references regarding Agni Chikitsa in the context of diseases regarding female reproductive organs (R.10/162/1-4)<br />
* Certain common practices like the exposure of [[Sharira (शरीरम्)|Shareera (शरीरम्)]] or body to sun for management of disorders like jaundice, anemia and etc. are mentioned<br />
* In Rigveda, there are references of [[Indra (इन्द्रः)|Indra]] (इन्द्रः। the king of God) in the context of Ayurveda. For instance, he treated Charmaroga (चर्मरोगः । skin disorder), Khalitya (खालित्यम् । hair fall), andhatva (अन्धत्वम् । blindness), and many more diseases. Thus, he is referred to as a physician as well.<br />
* The documentation of medicinal plants finds its place in Rigveda in Aushadhi Sukta (औषधीसूक्तम् । a section in Rigveda), various Aushadhi (औषधयः) or dravya (द्रव्यणि) or drugs are mentioned systematically with their form, place, action and etc. also, the usage of single herb drugs internally and externally was popular during the Vedic times. (R.10/47/1-23). The usage of multiple herbal preparations is not found during the Vedic period.<br />
* Rigveda not only mentions the diseases and treatment aspects related to Ayurveda but also, “Pashuchikitsa” (पशुचिकित्सा) which precisely means treatment modality in animals, there are certain references that state Ashvini Kumaras treating Vandhyatva or infertility of a cow.<br />
* Rigveda clearly mentions Doshapratyanik (दोषप्रत्यनीकम्) and Vydhipratyanik (व्याधिप्रत्यनीकम्) chikitsa aspects which are a few primary foundations of treatment modalities with [[Doshas (दोषाः)|Doshas]] (Vata, Pitta, and Kapha) and krimi (कृमयः । worm infestation) as two major causes. (R.10/97/13)<br />
* Three doshas (Vata, Pitta, Kapha) which are the groundwork of Ayurveda have their origin in Rigveda referred to it as “tridoshavaada” (त्रिदोषवादः) (1.34.6) (1.7.28)<br />
* An interesting incident mentioned in Rig Veda in the context of Ayurveda and Ashvini Kumaras happens to be the iron leg replacement during the war, indicating the surgical knowledge and its application. (R.1.176.15)<br />
* There is a similarity drawn between the Rakshas(राक्षसाः) and krimi(कृमयः। worms) in the context of their Prakriti or Nature. For instance both thrive in darkness, mamsa (मांसम्) and Rakta (रक्तम् ।flesh and blood). <nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n17/mode/2up</nowiki><br />
* A [[Vaidya (वैद्यः)]] or a physician is referred to as Divya Vaidya in Rigveda, and there are certain qualities mentioned, a Vaidya is supposed to keep medicines of all kinds with him and in well-maintained condition. Should have complete and brilliant knowledge about “shaastra” (शास्त्रम् । precisely scientific and religious treatise). Should have planning and management skills. Must be able in treating and management of various disorders and “rakshas” (krimi or worm infestation in this context). ( pg 21) Ayurved ka Brihat Itihas - Atrideva Vidyalankara) <nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n17/mode/2up</nowiki><br />
* Aushadhi (औषधी ) is referred to as “mother” or female entity (10.97.1) (10.90.4) for it nourishes. According to certain references in Rigveda, the definition of aushadhi or herb itself states, that which keeps diseases at bay is known as aushadhi. There are approximately 700 types of oldest herbs mentioned since the time of origin of mankind. (R.10.97.1)<br />
* [[Vajikaran (वाजीकरणम्)|Vajikarana (वाजीकरणम्)]] which is a blooming branch of Ayurveda now, has its references in Rigveda in the context of the treatment of certain diseases from its root. (R.10.97.110)<br />
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== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Puranas_(%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A5%86%E0%A4%B7%E0%A5%81_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135056Ayurveda in Puranas (पुराणॆषु आयुर्वेदः)2023-02-05T12:43:53Z<p>DrDevashree: Created new page added content (to be edited)</p>
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<div>Purana meaning old or ancient. Puranas in Vedic literature refer to the Bharatiya texts, based on the Vedas and Vedangas, which influence the lifestyle of people of Bharatavarsha. Those were written in the Sanskrit language in the form of stories, Puranas were written for the people of the late Vedic period for a better understanding of the Vedic concepts in a much simpler language. There are 18 major Puranas and 18 minor puranas which date back to the 7th century BCE. Maharishi Vyas, who narrated Mahabharat, is considered the compiler of the Puranas along with his disciple “Lomaharsha” and his two disciples.<br />
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Some references related to the knowledge of Ayurveda can also be found in Puranas since the source of these both are the Vedas (four major literature in Hinduism).<br />
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== Ayurveda in Brahma Vaivarta Purana ==<br />
The origin of Ayurveda is mentioned in Brahma Vaivarta Purana and specifically in Brahma Khanda. It is well known that the knowledge of Ayurveda originated from Brahma, who then further passed down this knowledge to Daksha and so on, but according to the Brahma-vaivarta purana, Brahma passed on his knowledge to “Bhaskara” and he further taught it to his disciples. <br />
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== Ayurveda in Agni Purana ==<br />
In Agni Purana treatment aspects are mentioned not just in Humans but animals as well. Specific hymns are mentioned regarding Visha Chikitsa or toxicology and pediatric disease aspects. There are certain medicinal formulations which are exactly similar with those mentioned in the samhitas. For instance, Shadanga Paniya which is a herbal medicinal drink in Pitta Jwara. (Ag.Pu.278/4) and (Char.Chik.3.145). <br />
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# Agni Purana mentions single drug usage as well like, usage of Durva Swarasa() for nasal bleeding. <br />
# For treatment of Kasa(cough), Chhardi(vomoting), and Jwara(fever) a lehya or linctus made from Ativisha(),Krushna/pippali(piper longum) and others with honey.(Ag.Pu.282.2)<br />
# Usage of Guduchi in vatarakta (correlated with Gouty Arthritis)<br />
# Use of Khadira () in Kustha (skin disrders) (Ag.Pu.287.14) and Manashila () and Hartala() for external application.<br />
# Triphala administration in eye disorders.<br />
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There are references of usage of dhatu Bhasma (medicinal mineral ashes) (Ag.Pu.285.13). These days the utilization of Bhasma is rare and limited to few formulations, but the above references state there also was consumption could be to a greater extent during purana period.<br />
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== Ayurveda in Garuda Purana ==<br />
In Garuda Purana, apart from the herbs and medicinal formulations there are references regarding ratnas(gems), their origin, identification, uses and etc.(Ga.Pu.68.9,10)<br />
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Agastya Samhita, a part of Garuda Purana mainly deals with the description of these Gem stones. It mansions nearly 14 gems including emerald, pearl, ruby and etc along with its detailed description.<br />
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Along with the technicalities, its mythological theories an astrological importance have also been described.<br />
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<nowiki>https://jaims.in/jaims/article/download/882/899/</nowiki><br />
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There are appx 56 Adhyaya(chapters) which mentions disease and treatment aspects, anupana(), mukha lepa(), hair masks, oils, rasayana and vajikaran, eye disorders and etc.<br />
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According to Garuda Purana, the incubation period of Jwara(fever) according to Vata dosha, Pitta dosha and kapha dosha is 7, 10 and 12 days accordingly which if not treated can lead to death as well. In Sangraha nidana which is the first chapter in context of diagnostics, there are references of raktapitta nidan(bleeding disorders), kasa(cough), shwasa(breathing disorders), hikka(hiccups), yakshma(tuberculosis), arochak(loss of appetite), hridroga(heart diseases), madatyaya(intoxication/ alcoholism) and etc.<br />
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In the chikitsa or the treatment aspects, a whole diffrent chapter has been dedicated to the management of various diseases along with the description and classification in correlation to Doshas. Various Yogas or formulations with ghrita(ghee/ clarified butter) and taila (oil) have been mentioned in treatment of various disorders.<br />
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While describing Anupana(precisely a vector or vehicle for the better effect of drug/dravya) the properties of drugs and uses have been explained. Also the basics of food regimen an the classification of the dravyas are described.<br />
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== Ayurveda in Skanda Purana ==<br />
Description of “Arogyashala” or Hospital is mentioned starting from the choice of place, Various medicines to be kept in it. Skanda Purana mentions that the food and suitable beverages must be provided to the Rogi(patient) from the hospital itself hence, the food must also be kept in stock. <br />
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Virtues of a vaidya are mentioned, as <br />
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# A vaidya or physician should be intelligent and skillful, <br />
# well versed in Shastras(doctrines, treatises) and medicines and medicinal formulations. <br />
# Must be aware of the collection and harvesting and storage of herbs as well. Must know the properties of food substances like rice, wheat, meat and etc.<br />
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In Puranas, due importance is given to “jeevandan” (the boon of life) and “arogyashala” or a hospital.<br />
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Ref - <nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n109/mode/2p</nowiki><br />
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== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Atharvaveda_(%E0%A4%85%E0%A4%A5%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135045Ayurveda in Atharvaveda (अथर्ववेदे आयुर्वेदः)2023-01-31T06:19:05Z<p>DrDevashree: </p>
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Atharvaveda or Atharvanveda is one of the four Vedas. [[Atharvaveda (अथर्ववेदः)|Atharvaveda]] was originally composed by Rishi Atharvan along with Angiras, and sage Angiras is related to Ayurveda and Physical science.(<nowiki>https://www.academia.edu/32087578/%C3%80YURVEDA_AS_DEPICTED_IN_ATHARVAVEDA?email_work_card=view-paper</nowiki>) Hence the name Atharvaveda. Atharvan is also synonymous with “Bheshaja” meaning medicine. Ayurveda according to certain historians is considered a [[Upavedas (उपवेदाः)|Upaveda]] of Atharvaveda. Atharvaveda consists of a detailed description of herbs, mentioning their form, availability, properties, and uses, which is a major part of the management aspects of any disease. There are references to approximately 50 diseases in Atharvaveda.<br />
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Atharvaveda consists of around 600 mantras divided into 20 texts. It is also often referred to as “Brahmaveda” as well.<br />
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== Etymology ==<br />
<nowiki>https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%85%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B2%E0%A4%83</nowiki><br />
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मङ्गलानन्तरारम्भप्रश्नकार्य्ये-ष्वथो <br />
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(SKD-1/032)<br />
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“Atharvan” are the hymns present in the Atharvaveda or Atharvanveda, which means the procedures or “karya” after the auspicious start of the day.<br />
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In a nutshell, the hymns which represent the everyday procedures or activities mean “atharvan” and Atharvaveda is the knowledge of these hymns.<br />
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== Ayurveda in Atharvaveda ==<br />
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=== Causes of diseases ===<br />
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==== Doshas ====<br />
In Atharvaveda, Tridoshas are one of the reasons for disease development. Vata dosha is categorised as Prana, Apana, Udana, Samana, and Vyana. Pitta doshas are stated as Pitta dosha itself and Kapha dosha is stated as Kapha and Balasa in certain references.<br />
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Varuna is correlated with Vata dosha and it treats diseases afflicting Yakrit, Kloma, etc . Agni is correlated with pitta dosha.<br />
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<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n29/mode/2up</nowiki><br />
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There also are references to prayer mantras, to Prana Vayu to protect from death.<br />
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<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
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==== Krimi ====<br />
Krimi or worms are considered one of the major causes of diseases according to Atharvaveda. Some of them are mentioned to be “sukshma” (tiny) and not visible to the naked eye. There are references to mantra chikitsa in the context of krimi management. In humans and animals as well.(Ath.2.31.3) (Ath.2.31.4,5)<br />
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<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n29/mode/2up</nowiki><br />
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Along with the mantra as the chikitsa method, Suryakiran or the sunlight is used as therapy for the treatment of certain krimi(worms).<br />
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Atharvaveda mentions the presence of krimi in various parts of the body like eyes, ears, etc along with the external environment like mountains, trees, water, etc.<br />
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There is a specific description of a krimi with a floating head and is colourless which resembles a roundworm or threadworm.<br />
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<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
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=== Infectious diseases ===<br />
The infectious diseases are mentioned in Atharvaveda with a metaphor of an eagle flying away from the nest in the context of the spread of diseases in the form of pustules and sores.<br />
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Yakshma(disease entity?) occurs due to excessive cohabitation and spreads like a bird flying from one place to another. <br />
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GENERAL MEDICINE IN ATHARVAVEDA WITH SPECIAL REFERENCE TO YAKSMA (CONSUMPTION/TUBERCULOSIS) P.V.V. Prasad* <br />
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=== Seasonal variations ===<br />
Variation in seasons can lead to different diseases, for instance, a fever caused during the Rainy season is called “varshika”, a fever occurrence during summer is termed “graishma” and a fever during autumn is called “sharada”.<br />
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<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
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=== Role of Devas in correlation with Ayurveda ===<br />
“Takman” who is the son of Varuna is correlated with fever and “jalodara” which is a disorder in Ayurveda correlated with Ascites is Varuna himself. Thus, according to Atharveda God’s like Varuna, Soma, Rudra, Aditya, maruta, etc can be the cause and the cure for diseases. And Rudra is considered the best among the physicians.<br />
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<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
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In Vedas also “shiras” are given due importance. The shiras of Atharva rishi are compared with a “Yogi” who has control over his senses and is considered as “devkosha”(literally translates to that which envelopes devas) and is regulated by prana(life energy), mana(), and anna(food). And this kind of shareera is compared with the “Ayodhya Nagari” which is considered the town of the God’s that was considered victorious or undefeatable. Thus “shareera” like this cannot be afflicted with Rogas and if so has the power to defeat the disease similarly.(Ath.10.2.32)<br />
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<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n37/mode/2up</nowiki><br />
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=== Classification of treatments according to Atharva Veda ===<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n37/mode/2up</nowiki><br />
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Atharvaveda classifies diseases into four aspects, Atharvan, Angirasai, Daivi, and Manushi.<br />
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Atharvani management includes Japa (prayer), Homa(sacred fire), etc.<br />
<br />
Angirasi treatment includes spiritual aspects.<br />
<br />
Daivi chikitsa(treatment) includes vayu, jala, prithvi.<br />
<br />
Manushi treatment aspect includes treating with the help of herbs.<br />
<br />
=== Herbs in Atharvaveda ===<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n37/mode/2up</nowiki><br />
<br />
Herbs in Atharvaveda are mentioned individually along with their properties. The usage of herbs was also in the singular form majorly.<br />
<br />
Below mentioned are certain major herbs in Atharvaveda along with their uses.<br />
{| class="wikitable"<br />
|Herbs<br />
|Use<br />
|-<br />
|Pippali (Ath.6.106.1-3)<br />
|Vataroga(Vata Dosha involvement), apasmara(epilepsy), unmada(Psychological disorder)<br />
|-<br />
|Apamarga (Ath.4.17.6-8)<br />
|Kshudha, Trishna, infertility<br />
|-<br />
|Prishnaparni (Ath.2.25.3)<br />
|Various gynaecological disorders<br />
|-<br />
|Rohini (Ath.4.12)<br />
|Wound healing, helps overall growth<br />
|-<br />
|Kustha<br />
|In various Fevers, Yakshma(TB)<br />
|}<br />
Alos, certain herbs like Ashwath, Nyagrodha, Arjun and etc are capable of removing toxicity and germs from the nearby water merely by existing further stating their uses in drinking water purification. (Ath.4.37.4-6)<br />
<br />
=== Management aspects ===<br />
Chikitsa Sukta in Atharva Veda mentions the way Aushadhi or medicine or herbs works in the Shareera, stating several plants consist of several uses when administered by an ideal physician frees us from illness and sorrows. <br />
<br />
<nowiki>https://www.academia.edu/32087578/%C3%80YURVEDA_AS_DEPICTED_IN_ATHARVAVEDA?email_work_card=view-paper</nowiki><br />
<br />
==== In reference to diseases ====<br />
<br />
# Kustha and kilasa - these are described as skin lesions that are red in color and are treated with a herb named “Shyama”.<br />
# Klibatva - klibatva meaning impotence is treated with “karkatshringi” herb<br />
# Ashmari - one of the treatment methods mentioned is the removal of obstructed urine in case of mutrashaya vikruti(bladder-related disease)<br />
# Yakshma - this is correlated with Tuberculosis occurring in both humans and animals and the treatment and the description are vast. Drugs or herbs like Kustha, Arundhati and etc are mentioned for the treatment of the same. Yakshma is also a general terminology used in certain references which means “Roga” or disease in general.<br />
<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n37/mode/2up</nowiki><br />
<br />
Atharvaveda also describes diseases like headache,earache, juandice, certain psychological disorders and many more in detail, categorising them as the one’s occurring during different seasons, disorders occurring in different organs, gynecological disorders and etc.<br />
<br />
<nowiki>https://www.academia.edu/32087578/%C3%80YURVEDA_AS_DEPICTED_IN_ATHARVAVEDA?email_work_card=view-paper</nowiki><br />
<br />
==== In reference to Rasayana and Vajikarana ====<br />
Rasayana or Rejuvenation therapy precisely and Vajikarana which is correlated with Aphrodisiac, are mentioned in Atharvaveda. For instance “Kapikacchu” herb is mentioned as a highly potent aphrodisiac along with the juice of “Vrisha”(certain herb/shunthi?). This and many such references are mentioned stating the need and usage during the Vedic times and the in-depth knowledge of various herbs.<br />
<br />
The “Rasa” in rasayana is associated with water in general, stating it has various properties like delaying senility, building immunity, improving skin lusture and etc.thus, water was considered as “Rasayana” or elixir that cures various diseases, brings about skin lusture, cures deformities and many more medicinal properties.<br />
<br />
<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
<br />
==== In reference to AgadaTantra or Toxicology, ====<br />
There are various references about poisonous snakes along with types, scorpions, and poisonous plants. There are references to the antidotes of then as well. plants like Soma, Taudi, Darbha grass, Shweta and etc are used as antidotes for snake poison. Sting of Scorpion and poisonous insects were treated with herb named “Madhula”.<br />
<br />
References of usage of poisoned arrow is mentioned in Atharva veda which can be inferred them being used during wars.<br />
<br />
<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
<br />
=== Food and Atharvaveda ===<br />
<nowiki>https://www.academia.edu/32087578/%C3%80YURVEDA_AS_DEPICTED_IN_ATHARVAVEDA?email_work_card=view-paper</nowiki><br />
<br />
Food along with knowledge, strength, and sleep is essential for a long and healthy life according to Atharvaveda.<br />
<br />
Atharvaveda explains the importance of a balanced food which gives us strength and energy stating one can overcome death with the help of a balanced meal.<br />
<br />
The plants and trees which are responsible for providing us the food are also prayed for and praised for their curative properties. <br />
<br />
Certain animal byproducts like milk and their made products are also mentioned to be one of essential food substances.<br />
<br />
Herbs like Ashwath are mentioned along with corn, rice, and barley for they are a few of the plants that help nourish the body.<br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Atharvaveda_(%E0%A4%85%E0%A4%A5%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135044Ayurveda in Atharvaveda (अथर्ववेदे आयुर्वेदः)2023-01-31T06:17:01Z<p>DrDevashree: Created new page added content (To be edited)</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
== Introduction ==<br />
Atharva Veda or Atharvanveda is one of the four major and ancient literary texts which is likely compiled around 1200-1000 BCE. Atharvaveda was originally composed by Rishi Atharvan along with Angiras, and sage Angiras is related to Ayurveda and Physical science.(<nowiki>https://www.academia.edu/32087578/%C3%80YURVEDA_AS_DEPICTED_IN_ATHARVAVEDA?email_work_card=view-paper</nowiki>) Hence the name Atharvaveda. Atharvan is also synonymous with “Bheshaja” meaning medicine. Ayurveda according to certain historians is considered a Upaveda of Atharvaveda. Atharvaveda consists of a detailed description of herbs, mentioning their form, availability, properties, and uses, which is a major part of the management aspects of any disease. There are references to approximately 50 diseases in Atharvaveda.<br />
<br />
Atharvaveda consists of around 600 mantras divided into 20 texts. It is also often referred to as “Brahmaveda” as well.<br />
<br />
== Etymology ==<br />
<nowiki>https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%85%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B2%E0%A4%83</nowiki><br />
<br />
मङ्गलानन्तरारम्भप्रश्नकार्य्ये-ष्वथो <br />
<br />
(SKD-1/032)<br />
<br />
“Atharvan” are the hymns present in the Atharvaveda or Atharvanveda, which means the procedures or “karya” after the auspicious start of the day.<br />
<br />
In a nutshell, the hymns which represent the everyday procedures or activities mean “atharvan” and Atharvaveda is the knowledge of these hymns.<br />
<br />
== Ayurveda in Atharvaveda ==<br />
<br />
=== Causes of diseases ===<br />
<br />
==== Doshas ====<br />
In Atharvaveda, Tridoshas are one of the reasons for disease development. Vata dosha is categorised as Prana, Apana, Udana, Samana, and Vyana. Pitta doshas are stated as Pitta dosha itself and Kapha dosha is stated as Kapha and Balasa in certain references.<br />
<br />
Varuna is correlated with Vata dosha and it treats diseases afflicting Yakrit, Kloma, etc . Agni is correlated with pitta dosha.<br />
<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n29/mode/2up</nowiki><br />
<br />
There also are references to prayer mantras, to Prana Vayu to protect from death.<br />
<br />
<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
<br />
==== Krimi ====<br />
Krimi or worms are considered one of the major causes of diseases according to Atharvaveda. Some of them are mentioned to be “sukshma” (tiny) and not visible to the naked eye. There are references to mantra chikitsa in the context of krimi management. In humans and animals as well.(Ath.2.31.3) (Ath.2.31.4,5)<br />
<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n29/mode/2up</nowiki><br />
<br />
Along with the mantra as the chikitsa method, Suryakiran or the sunlight is used as therapy for the treatment of certain krimi(worms).<br />
<br />
Atharvaveda mentions the presence of krimi in various parts of the body like eyes, ears, etc along with the external environment like mountains, trees, water, etc.<br />
<br />
There is a specific description of a krimi with a floating head and is colourless which resembles a roundworm or threadworm.<br />
<br />
<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
<br />
=== Infectious diseases ===<br />
The infectious diseases are mentioned in Atharvaveda with a metaphor of an eagle flying away from the nest in the context of the spread of diseases in the form of pustules and sores.<br />
<br />
Yakshma(disease entity?) occurs due to excessive cohabitation and spreads like a bird flying from one place to another. <br />
<br />
GENERAL MEDICINE IN ATHARVAVEDA WITH SPECIAL REFERENCE TO YAKSMA (CONSUMPTION/TUBERCULOSIS) P.V.V. Prasad* <br />
<br />
=== Seasonal variations ===<br />
Variation in seasons can lead to different diseases, for instance, a fever caused during the Rainy season is called “varshika”, a fever occurrence during summer is termed “graishma” and a fever during autumn is called “sharada”.<br />
<br />
<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
<br />
=== Role of Devas in correlation with Ayurveda ===<br />
“Takman” who is the son of Varuna is correlated with fever and “jalodara” which is a disorder in Ayurveda correlated with Ascites is Varuna himself. Thus, according to Atharveda God’s like Varuna, Soma, Rudra, Aditya, maruta, etc can be the cause and the cure for diseases. And Rudra is considered the best among the physicians.<br />
<br />
<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
<br />
In Vedas also “shiras” are given due importance. The shiras of Atharva rishi are compared with a “Yogi” who has control over his senses and is considered as “devkosha”(literally translates to that which envelopes devas) and is regulated by prana(life energy), mana(), and anna(food). And this kind of shareera is compared with the “Ayodhya Nagari” which is considered the town of the God’s that was considered victorious or undefeatable. Thus “shareera” like this cannot be afflicted with Rogas and if so has the power to defeat the disease similarly.(Ath.10.2.32)<br />
<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n37/mode/2up</nowiki><br />
<br />
=== Classification of treatments according to Atharva Veda ===<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n37/mode/2up</nowiki><br />
<br />
Atharvaveda classifies diseases into four aspects, Atharvan, Angirasai, Daivi, and Manushi.<br />
<br />
Atharvani management includes Japa (prayer), Homa(sacred fire), etc.<br />
<br />
Angirasi treatment includes spiritual aspects.<br />
<br />
Daivi chikitsa(treatment) includes vayu, jala, prithvi.<br />
<br />
Manushi treatment aspect includes treating with the help of herbs.<br />
<br />
=== Herbs in Atharvaveda ===<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n37/mode/2up</nowiki><br />
<br />
Herbs in Atharvaveda are mentioned individually along with their properties. The usage of herbs was also in the singular form majorly.<br />
<br />
Below mentioned are certain major herbs in Atharvaveda along with their uses.<br />
{| class="wikitable"<br />
|Herbs<br />
|Use<br />
|-<br />
|Pippali (Ath.6.106.1-3)<br />
|Vataroga(Vata Dosha involvement), apasmara(epilepsy), unmada(Psychological disorder)<br />
|-<br />
|Apamarga (Ath.4.17.6-8)<br />
|Kshudha, Trishna, infertility<br />
|-<br />
|Prishnaparni (Ath.2.25.3)<br />
|Various gynaecological disorders<br />
|-<br />
|Rohini (Ath.4.12)<br />
|Wound healing, helps overall growth<br />
|-<br />
|Kustha<br />
|In various Fevers, Yakshma(TB)<br />
|}<br />
Alos, certain herbs like Ashwath, Nyagrodha, Arjun and etc are capable of removing toxicity and germs from the nearby water merely by existing further stating their uses in drinking water purification. (Ath.4.37.4-6)<br />
<br />
=== Management aspects ===<br />
Chikitsa Sukta in Atharva Veda mentions the way Aushadhi or medicine or herbs works in the Shareera, stating several plants consist of several uses when administered by an ideal physician frees us from illness and sorrows. <br />
<br />
<nowiki>https://www.academia.edu/32087578/%C3%80YURVEDA_AS_DEPICTED_IN_ATHARVAVEDA?email_work_card=view-paper</nowiki><br />
<br />
==== In reference to diseases ====<br />
<br />
# Kustha and kilasa - these are described as skin lesions that are red in color and are treated with a herb named “Shyama”.<br />
# Klibatva - klibatva meaning impotence is treated with “karkatshringi” herb<br />
# Ashmari - one of the treatment methods mentioned is the removal of obstructed urine in case of mutrashaya vikruti(bladder-related disease)<br />
# Yakshma - this is correlated with Tuberculosis occurring in both humans and animals and the treatment and the description are vast. Drugs or herbs like Kustha, Arundhati and etc are mentioned for the treatment of the same. Yakshma is also a general terminology used in certain references which means “Roga” or disease in general.<br />
<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n37/mode/2up</nowiki><br />
<br />
Atharvaveda also describes diseases like headache,earache, juandice, certain psychological disorders and many more in detail, categorising them as the one’s occurring during different seasons, disorders occurring in different organs, gynecological disorders and etc.<br />
<br />
<nowiki>https://www.academia.edu/32087578/%C3%80YURVEDA_AS_DEPICTED_IN_ATHARVAVEDA?email_work_card=view-paper</nowiki><br />
<br />
==== In reference to Rasayana and Vajikarana ====<br />
Rasayana or Rejuvenation therapy precisely and Vajikarana which is correlated with Aphrodisiac, are mentioned in Atharvaveda. For instance “Kapikacchu” herb is mentioned as a highly potent aphrodisiac along with the juice of “Vrisha”(certain herb/shunthi?). This and many such references are mentioned stating the need and usage during the Vedic times and the in-depth knowledge of various herbs.<br />
<br />
The “Rasa” in rasayana is associated with water in general, stating it has various properties like delaying senility, building immunity, improving skin lusture and etc.thus, water was considered as “Rasayana” or elixir that cures various diseases, brings about skin lusture, cures deformities and many more medicinal properties.<br />
<br />
<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
<br />
==== In reference to AgadaTantra or Toxicology, ====<br />
There are various references about poisonous snakes along with types, scorpions, and poisonous plants. There are references to the antidotes of then as well. plants like Soma, Taudi, Darbha grass, Shweta and etc are used as antidotes for snake poison. Sting of Scorpion and poisonous insects were treated with herb named “Madhula”.<br />
<br />
References of usage of poisoned arrow is mentioned in Atharva veda which can be inferred them being used during wars.<br />
<br />
<nowiki>http://www.ccras.nic.in/sites/default/files/viewpdf/jimh/BIIHM_2002/1%20to%2014.pdf</nowiki><br />
<br />
=== Food and Atharvaveda ===<br />
<nowiki>https://www.academia.edu/32087578/%C3%80YURVEDA_AS_DEPICTED_IN_ATHARVAVEDA?email_work_card=view-paper</nowiki><br />
<br />
Food along with knowledge, strength, and sleep is essential for a long and healthy life according to Atharvaveda.<br />
<br />
Atharvaveda explains the importance of a balanced food which gives us strength and energy stating one can overcome death with the help of a balanced meal.<br />
<br />
The plants and trees which are responsible for providing us the food are also prayed for and praised for their curative properties. <br />
<br />
Certain animal byproducts like milk and their made products are also mentioned to be one of essential food substances.<br />
<br />
Herbs like Ashwath are mentioned along with corn, rice, and barley for they are a few of the plants that help nourish the body.<br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Ramayana_and_Mahabharata_(%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%87_%E0%A4%A4%E0%A4%A5%E0%A4%BE_%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135026Ayurveda in Ramayana and Mahabharata (रामायणे तथा महाभारते आयुर्वेदः)2023-01-21T15:17:43Z<p>DrDevashree: /* Ayurveda in Mahabharata */</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Ramayana and Mahabharata are ancient epics in the form of poetry originally written by Valmiki and Vyasa respectively. These are collectively called as itihasa (Samskrit: इतिहास), that form the Smriti (Samskrit: स्मृति) part of the ''[[Prasthantrayi (प्रस्थानत्रयी)|Prasthantrayi]]''. Ramayana narrates the history of Lord Rama's activities in the world. While Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses. Bhagvad Gita, the holy religious text, which is in the form of a dialogue between Lord Krishna and Arjuna, is narrated in the Bhishma Parva of the Mahabharata. Although the subject matters of the Ramayana and the Mahabharata are different from that of Ayurveda, one can find multiple references in these 2 texts that mention concepts, application, practice and medicine in Ayurveda at relevant places. Looking at the references one can understand that Ayurveda was known and practiced in quite an evolved stage during the times of Ramayana and Mahabharata. <br />
<br />
== Ayurveda in Ramayana ==<br />
Incidentally, some words related to Ayurveda are found in this Ramayana. These words are mainly related to surgery. However, the most popular reference of Ayurveda medicine found in Ramayana is that of herb Sanjeevani which was brought by Hanumana following the prescription given by royal physician Sushena to revive the Laxmana and other army. <br />
<br />
=== Mountain with medicinal herbs ===<br />
In the Parvatayana adhyaya of Yuddha Kanda in Ramayana, there is a mention about Hanumana bringing mountain of medicinal herbs from Himalayas to Lanka. The location of mountain with medicinal herbs has been described in Ramayana as, ' Oshadhiparvata (mountain of medicines) is situated between Kanchan Parvat (Golden Mountain) near the Himalayas and the peak of Kailasa'. The names of the herbs that were required are also clearly mentioned. Sandhankarani. Vishalyakarani, savarnyakarani and Mrutasanjeevani were the 4 herbs growing on the oshadhi parvata which were brought by Hanumana and used by Vaidya Sushena. A sutra in this place described how after using /inhaling these herbs, in a fraction on omen the army of vanaras was brought alive. <blockquote>तावप्युभौ मानुषराजपुत्रौ तं॑ गन्धमाघ्राय महौषधीनाम्। बभूवतुस्तत्र तदा विशल्यावुत्तस्थुरन्ये च हरिप्रवीरा: । (Valm. Rama, Yudd, 73-74 )</blockquote>Meaning: With the advent of these medicines, all the dead vanaras (monkeys) became free from injury (foreign bodies) and pain. As soon as they smelled the aroma of these medicines, all the dead monkeys woke up as if they had woken up from sleep.<br />
<br />
=== Ashvinikumaras and Meshavrshana ===<br />
(मेषवृषण) Meshavrushana is one of the many names of Indra. Indra's vushans (testicles) had become useless due to the curse of Gautam Rishi. That's why [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvinikumaras]] planted the testicles of Aries to Indra. From this he got the name 'Mesha-Vrishana' which means testicles of aries. This story comes in Ramayana that indicates the evolved knowledge about Ayurveda related to transplant surgeries. <ref>Valmiki Ramayana Va (49/8, 10-12)</ref> Ayurveda texts mention about Ashvinikumaras and also their medical and surgical expertise. <br />
<br />
=== Term Vaidya ===<br />
The term [[Vaidya (वैद्यः)|Vaidya]] refers to the Doctor/practitioner of Ayurvedic medicine. This is also used as a prefix of the name by the Ayurveda practitioners in Bharata. It appears that the term Vaidya first appears in 'Ramayana' in Samskrit literature. In Vedas, the term 'Bhishak' is used to refer to the doctors. <blockquote>प्रधानं साधक वैद्य धर्मशील च राक्षस। ज्ञातयों ह्यवमन्यन्ते शूरं परिभवन्ति च ।॥ (Valm. Rama, Yudd 16.4) </blockquote><br />
<br />
=== Shalyakarma in Mudhagarbha ===<br />
<br />
=== Signs of living and dead person ===<br />
<br />
=== Marmas ===<br />
<br />
Death of Ravana is said to have happened due to Nabhi marma ghata. Marmas are known as the vital points in Ayurveda. These are the points wher the life energy is concentrated and therefore injury to these can lead to various effects ranging from pain to permanent disability or death. [[Shira (शिरस् or शिरः)|Shiras]], [[Hrudaya (हृदयम्)|Hrdayam]] and Basti are known as 3 most important marmas which when hit by arrow/bullet/sharp instrument lead to immediate death. Nabhi is also one such Sadyapranahara marma. The knowledge on hitting on these specific points known as marma was prevalent in that time as is described in Ayurveda treatises. <br />
== Ayurveda in Mahabharat ==<br />
Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses.<br />
<br />
=== Ashtanga Ayurveda ===<br />
This entire knowledge of life in Ayurveda is divided under 8 main branches. These are called उपाङ्गानि। Upanga of Ayurveda and as they are 8 in number, Ayurveda is also called Ashtanga Ayurveda. Kayachikitsa, Kaumarabhrutya/ Bala, Graha, Urdhwanga (Shalakya), Shalya, Danshtra / Agadatantra, JAra (Rasayana), Vrusha (Vajikarana) are those 8 branches or ashtangas of Ayurveda. In th esabha parva of Mahabharata, Narada muni teach Yudhisthira through the questions asked in the sabha. There he asks Yudhishthira, whether his Vaidya is skilled in Ashtangas (all 8 branches) of Chikitsa? This indicates that, Ayurveda in its complete form and well developed knowledge of all 8 branches was existent in Mahabharata's time. <br />
<br />
=== Types of rogas ===<br />
Sharira rogas and Manasa rogas are the 2 different types of rogas (Diseases) described in Mahabharata which is same as the concepts of types of rogas in Ayurveda. <ref>Mahabharata Shanti parva (Adhyaya 16 Sutra 8-9)</ref><br />
<br />
=== Types of doshas ===<br />
There are references in Mahabharata where causes of illness in physical body and factors controlling manas (mind) are described.<br />
<br />
* Shita (Cold), Ushna (Hot) and Vayu (Air) are considered as the causes of diseases in Sharira (Physical body). <ref name=":0">Mahabharata Shanti parva (Adhyaya 16 Sutra 11-13)</ref><br />
* Sattva, Rajas and Tamas are considered as the gunas of manas (mind).<ref name=":0" /> <br />
<br />
=== Methods of treating diseases of physical body and mind ===<br />
In sabhaparva of Mahabharata, Narada muni teach Yudhisthira through the questions asked in the sabha. In that dialogue NArada asks Yudhisthira whether he treats diseases of physical body by taking medicines and following pathya (dos and donts of diet). He further asks whether he treats the diseases of manas (psychological disturbances) by serving experienced elderly people and spending time in their good company?. By this it is clear that, in MAhabharata times, 2 different sites of diseases i.e. body and mind were clearly known and the approach to treat them is also different was known as well. Ayurveda treatises clearly state the 2 sites of disease viz. body and mind. Also the special approach to treat psychological disorders is explained along with the examples as mentioned below,<blockquote>मानसं प्रति भैषेज्यं त्रिवर्गस्यान्ववेक्षणम्। तद्विद्यसेवा विज्ञानमात्मादीनां च् सर्वशः ।--(Char. Samh. 11.47)<ref>Charaka Samhita (Sutrasthanam Adhyaya 11 Sutra 47)</ref></blockquote><br />
<br />
=== Agadatantra ===<br />
Agadatantra or Vishachikitsa is one of the 8 branches of Ayurveda. It deals with the treatment of poisoning through many sources like animals, plants, humans (artificial poisoning) etc. <br />
<br />
==== Sthavara visha nutralisation by Jangama visha ====<br />
A story in Adiparva of Mahabharata narrates as, sinful Duryodhana mixed poison in Bheem's food items, so that Bhima died. Duryodhana himself tied Bhima with ropes and pushed him off the ground into the water. There, due to the bite of snakes, the kalkut poison in Bheem's blood was destroyed and he became alive. The reason for elimination of the poison in blood can be found rooted in the concept of opposing actions of 2 types of Visha described in Ayurveda. According to the Ayurveda, Jangama visha (animal poison) destroys the Sthavara visha (plant poison) and vice versa. Therefore, plant based poison that had entered Bheem's blood was neutralized after the poisonous snakes bit him in water. <ref>Mahabharata Adiparva (127. 53-59)</ref><br />
<br />
==== Effect of Mantra chanting on poisoning ====<br />
One more example of poisoning and its management can be found in Mahabharata in a story of Kashyapa, Takshaka and Pareekshita. When Takshaka bites the tree and poisons it, the tree dies. Kashyapa then collects all the ashes of that tree and then brings it back to life through Mantra chanting.<ref>Mahabharata Adiparva (50.34)</ref> In another example, Pareekshita is said to had arranged for Mantrasiddha brahmanas as one of the measure of managing poisoning. <ref>Mahabharata Adiparva (42.30)</ref><br />
<br />
In Sushruta samhita, there is a sutra that clearly highlights the effective use and incomparable action of Mantra chanted by capable brahmarshis and devas in poisoning. <blockquote>देवब्रह्मर्षिभिः प्रोक्ता मन्त्राः सत्यतपोमयाः | भवन्ति नान्यथा क्षिप्रं विषं हन्युः सुदुस्तरम् ||९||<br />
<br />
विषं तेजोमयैर्मन्त्रैः सत्यब्रह्मतपोमयैः | यथा निवार्यते क्षिप्रं प्रयुक्तैर्न तथौषधैः ||१०|| (Sush. Samh. 5.9-10)<ref>Sushruta Samhita (Kalpasthanam Adhyaya 5 Sutra 9-10)</ref></blockquote><br />
<br />
=== Sanjeevani Vidya ===<br />
In the 70 adhyaya of Adiparva of Mahabharata, there is a mention about Sanjeevani Vidya. Kacha the son of Brhaspati went to the Shukracharya to learn Sanjeevani vidya. When Danavas come to know about this, they kill Kacha. But on request of Devayani, Shukracharya's daughter, Shukracharya revives Kachas senses and makes him alive again with his vidya. After finishing studies Kacha leaves for his home. While leaving Shukracharya, Devayani expresses her wish to marry Kacha. When Kacha refuses her proposal to marry, she curses him saying 'the sanjeevani vidya that you have learned will not work.' As a reply to it Kacha says, your words are influenced by the Kama and not Dharma. Therefore to whoever I teach this Vidya it will work for him. <ref>Mahabharata Adiparva (1.77.20)</ref><br />
<br />
=== Doctor in the war ===<br />
Yudhishthira had kept hundreds of Shastravisharad vaidyas (Doctors skilled in surgery) in his army by paying them salaries; they were all equipped with necessary tools for surgeries and wound care. <ref>Mahabharata Udyogaparva (52.12)</ref>Ashtanga Samgraha and Sushruta Samhita advise king to have Vaidya (Doctor) living near him. It is advised that, the physician should always take care of the king's food and other things and the king must obey his advise. <ref>Sushruta Samhita (Sutrasthanama Adhyaya 34 Sutra 12-13)</ref> <br />
<br />
=== Kushtha roga ===<br />
Kushtha is the name of the group of diseases affecting skin primarily and then in the further progression can damage other organs as well depending upon the type of Kushtha. This diseease described in Ayurveda is also found to be mentioned in Mahabharata. In a story in Mahabharata, Shantanu's elder brother 'Devaati' was said to had been suffering from Kushtha of terminal stage where his Indriyas (sensory and motor organs) were affected by it. Therefore the throne was not given to him considering his disability to take responsibility.<ref>Ayurveda ka Brihat Itihasa by Atrideva Vidyalankara, Hindi samiti granthamala, UP. . [https://archive.org/details/in.ernet.dli.2015.478863/page/n79/mode/2up?view=theater Pg 86].</ref> It indicates the nature of progression of illness called Kushtha was known that time and is similar to that described in Ayurveda literature. <br />
<br />
=== Rajayakshma roga ===<br />
<br />
YAkshma or Rajayakshma is a disease described in Ayurveda where the person emaciates extremely and can die due to that disease progression. It is compared with diseases like Tuberculosis and AIDS in contemporary medical science. One of the cause of this disease is said to be excess indulgence in carnal pleasure and resultant depletion of all [[Dhatus (धातवः)|dhatus]] starting from [[Shukra Dhatu (शुक्र धातुः)|Shukra dhatu]]. In Mahabharata there is a mention that, Vichitraveerya, the son of Satyavati had developed this disease due to the same reason as mentioned earlier and since no medicine worked he sinked to death due to this yakshma.<ref>Mahabharata (1/102/80-71) , [https://archive.org/details/in.ernet.dli.2015.478863/page/n77/mode/2up?view=theater Ayurveda ka Brihat Itihasa] by Atrideva Vidyalankara, Hindi samiti granthamala, UP. . Pg 84. </ref> This shows abundance of knowledge about diseases, their progression or course and their management along with the treatment outcomes in the Mahabharata times which is found to be in line with that in Ayurveda treatises. <br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Ramayana_and_Mahabharata_(%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%87_%E0%A4%A4%E0%A4%A5%E0%A4%BE_%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135025Ayurveda in Ramayana and Mahabharata (रामायणे तथा महाभारते आयुर्वेदः)2023-01-21T08:35:02Z<p>DrDevashree: /* Ayurveda in Ramayana */</p>
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<div>{{ToBeEdited}}<br />
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Ramayana and Mahabharata are ancient epics in the form of poetry originally written by Valmiki and Vyasa respectively. These are collectively called as itihasa (Samskrit: इतिहास), that form the Smriti (Samskrit: स्मृति) part of the ''[[Prasthantrayi (प्रस्थानत्रयी)|Prasthantrayi]]''. Ramayana narrates the history of Lord Rama's activities in the world. While Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses. Bhagvad Gita, the holy religious text, which is in the form of a dialogue between Lord Krishna and Arjuna, is narrated in the Bhishma Parva of the Mahabharata. Although the subject matters of the Ramayana and the Mahabharata are diffrerent from that of Ayurveda, one can find multiple references in these 2 texts that mention concepts, application, practice and medicine in Ayurveda at relevant places. Looking at the references one can understand that Ayurveda was known and practiced in quite an evolved stage during the times of Ramayana and Mahabharata. <br />
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== Ayurveda in Ramayana ==<br />
Incidentally, some words related to Ayurveda are found in this Ramayana. These words are mainly related to surgery. However, the most popular reference of Ayurveda medicine found in Ramayana is that of herb Sanjeevani which was brought by Hanumana following the prescription given by royal physician Sushena to revive the Laxmana and other army. <br />
<br />
=== Mountain with medicinal herbs ===<br />
In the Parvatayana adhyaya of Yuddha Kanda in Ramayana, there is a mention about Hanumana bringing mountain of medicinal herbs from Himalayas to Lanka. The location of mountain with medicinal herbs has been described in Ramayana as, ' Oshadhiparvata (mountain of medicines) is situated between Kanchan Parvat (Golden Mountain) near the Himalayas and the peak of Kailasa'. The names of the herbs that were required are also clearly mentioned. Sandhankarani. Vishalyakarani, savarnyakarani and Mrutasanjeevani were the 4 herbs growing on the oshadhi parvata which were brought by Hanumana and used by Vaidya Sushena. A sutra in this place described how after using /inhaling these herbs, in a fraction on omen the army of vanaras was brought alive. <blockquote>तावप्युभौ मानुषराजपुत्रौ तं॑ गन्धमाघ्राय महौषधीनाम्। बभूवतुस्तत्र तदा विशल्यावुत्तस्थुरन्ये च हरिप्रवीरा: । (Valm. Rama, Yudd, 73-74 )</blockquote>Meaning: With the advent of these medicines, all the dead vanaras (monkeys) became free from injury (foreign bodies) and pain. As soon as they smelled the aroma of these medicines, all the dead monkeys woke up as if they had woken up from sleep.<br />
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=== Ashvinikumaras and Meshavrshana ===<br />
(मेषवृषण) Meshavrushana is one of the many names of Indra. Indra's vushans (testicles) had become useless due to the curse of Gautam Rishi. That's why [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvinikumaras]] planted the testicles of Aries to Indra. From this he got the name 'Mesha-Vrishana' which means testicles of aries. This story comes in Ramayana that indicates the evolved knowledge about Ayurveda related to transplant surgeries. <ref>Valmiki Ramayana Va (49/8, 10-12)</ref> Ayurveda texts mention about Ashvinikumaras and also their medical and surgical expertise. <br />
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=== Term Vaidya ===<br />
The term [[Vaidya (वैद्यः)|Vaidya]] refers to the Doctor/practitioner of Ayurvedic medicine. This is also used as a prefix of the name by the Ayurveda practitioners in Bharata. It appears that the term Vaidya first appears in 'Ramayana' in Samskrit literature. In Vedas, the term 'Bhishak' is used to refer to the doctors. <blockquote>प्रधानं साधक वैद्य धर्मशील च राक्षस। ज्ञातयों ह्यवमन्यन्ते शूरं परिभवन्ति च ।॥ (Valm. Rama, Yudd 16.4) </blockquote><br />
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=== Shalyakarma in Mudhagarbha ===<br />
<br />
=== Signs of living and dead person ===<br />
<br />
=== Marmas ===<br />
<br />
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== Ayurveda in Mahabharata ==<br />
<br />
=== Ashtanga Ayurveda ===<br />
<br />
=== Types of rogas ===<br />
Sharira rogas and Manasa rogas are the 2 different types of rogas (Diseases) described in Mahabharata which is same as the concepts of types of rogas in Ayurveda. <ref>Mahabharata Shanti parva (Adhyaya 16 Sutra 8-9)</ref><br />
<br />
=== Types of doshas ===<br />
Shita (Cold), Ushna (Hot) and Vayu (Air) are considered as the causes of diseases in Sharira (Physical body). <ref name=":0">Mahabharata Shanti parva (Adhyaya 16 Sutra 11-13)</ref><br />
<br />
Sattva, Rajas and Tamas are considered as the gunas of manas (mind).<ref name=":0" /> <br />
<br />
=== Methods of treating diseases of physical body and mind ===<br />
In sabhaparva of Mahabharata, Narada muni teach Yudhisthira through the questions asked in the sabha. In that dialogue NArada asks Yudhisthira whether he treats diseases of physical body by taking medicines and following pathya (dos and donts of diet). He further asks whether he treats the diseases of manas (psychological disturbances) by serving experienced elderly people and spending time in their good company?. By this it is clear that, in MAhabharata times, 2 different sites of diseases i.e. body and mind were clearly known and the approach to treat them is also different was known as well. Ayurveda treatises clearly state the 2 sites of disease viz. body and mind. Also the special approach to treat psychological disorders is explained along with the examples as mentioned below,<blockquote>मानसं प्रति भैषेज्यं त्रिवर्गस्यान्ववेक्षणम्। तद्विद्यसेवा विज्ञानमात्मादीनां च् सर्वशः ।--(Char. Samh. 11.47)<ref>Charaka Samhita (Sutrasthanam Adhyaya 11 Sutra 47)</ref></blockquote><br />
<br />
=== Agadatantra ===<br />
<br />
==== Sthavara visha nutralisation by Jangama visha ====<br />
<br />
==== Effect of Mantra chanting on poisoning ====<br />
<br />
=== Sanjeevani Vidya ===<br />
In the 70 adhyaya of Adiparva of Mahabharata, there is a mention about Sanjeevani Vidya. Kacha the son of Brhaspati went to the Shukracharya to learn Sanjeevani vidya. When Danavas come to know about this, they kill Kacha. But on request of Devayani, Shukracharya's daughter, Shukracharya revives Kachas senses and makes him alive again with his vidya. After finishing studies Kacha leaves for his home. While leaving Shukracharya, Devayani expresses her wish to marry Kacha. When Kacha refuses her proposal to marry, she curses him saying 'the sanjeevani vidya that you have learned will not work.' As a reply to it Kacha says, your words are influenced by the Kama and not Dharma. Therefore to whoever I teach this Vidya it will work for him. <ref>Mahabharata Adiparva (1.77.20)</ref><br />
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=== Doctor in the war ===<br />
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=== Kushtha roga ===<br />
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=== Rajayakshma roga ===<br />
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== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Rutucharya_(%E0%A4%8B%E0%A4%A4%E0%A5%81%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=135020Rutucharya (ऋतुचर्या)2023-01-18T15:19:53Z<p>DrDevashree: </p>
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<div>Ayurveda has put forward various guidelines and regimens encompassing components like diet and lifestyle to help people acclimatize to seasonal enforcement easily. This helps individuals to maintain homeostasis of internal environment of their body despite fluctuating external climatic conditions. These guidelines and seasonal regimens are known as ‘Rtucharya’ (Samskrit: ऋतुचर्या). Observance of such behavior, lifestyle and dietary modifications is immensely useful in preventing diseases which might develop due to seasonal variations and individual's poor immunity. Naturally, Rtucharya forms integral part of preventive healthcare described in Ayurveda and is one of the exclusive subjects in this traditional system of medicine. Main theme of this topic is to make people aware concerning the methods to live in accordance with the environment. <br />
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== परिचयः ॥ Introduction ==<br />
Rtucharya has been described in almost all the authoritative Ayurveda classics. Ayurveda believes that every change in the external environment and season affects the internal environment of the human body. This leads to imbalance of [[Doshas (दोषाः)|Doshas]] (दोषाः) which control entire mechanism of the union of body, mind & life energy known as Ayu (आयुः। life). This imbalance further leads to development of diseases. Therefore, it is important to understand the role of seasonal variations in diseases development as well as the measures to correct this imbalance and achieve right balance of bodily elements. Under the topic of Rtucharya, Ayurveda acharyas have provided such measures in the form of dietary and lifestyle modifications, to maintain the equilibrium of internal environment of body even in the presence of fluctuating external environment and climatic conditions. These measures have been put forward after keen observation of seasonal characteristics and their effect on the state of [[Doshas (दोषाः)|Doshas]] and [[Dhatus (धातवः)|Dhatus]] (धातवः) in the [[Purusha (पुरुषः)|Purusha]] (पुरुषः। human being). In the clinical settings, observance of such regime has been found extremely useful especially in the cases where individuals who fall sick frequently because of seasonal variations owing to their poor immunity.<br />
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== ऋतुसात्म्यस्य उपयोगित्वम् ॥ Practical utility of observing Rtucharya ==<br />
Acharya Charaka has said that, diet and daily activities of an individual are responsible to maintain or disturb the internal balance of bodily elements. Thus, if one can modify diet and lifestyle or activities according to changes in external environment, one can achieve good health and wellness. <blockquote>तस्याशिताद्यादाहाराद्बलं वर्णश्च वर्धते| यस्यर्तुसात्म्यं विदितं चेष्टाहारव्यपाश्रयम्|| (Char. Samh. 5.3)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Tasyashiteeya_Adhyaya#Benefits_of_following_seasonal_regimen Sutrasthanam Adhyaya 5 Sootram 3])</ref><br />
<br />
tasyāśitādyādāhārādbalaṁ varṇaśca vardhate| yasyartusātmyaṁ viditaṁ ceṣṭāhāravyapāśrayam|| (Char. Samh. 5.3)</blockquote>Meaning: A person who knows the ritusatmya (getting accustomed to suitable changes in diet and behavior according to seasons), and practices such habits accordingly, and whose diet consists of various types of food articles (with properties such as ''ashita'', ''pitta lidha'' , and ''khadita''), has his strength and luster enhanced, and he leads a healthy, long life.<br />
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== व्युत्पत्तिः॥ Etymology ==<br />
The word Rtu (ऋतुः।) means “to go.” {{Citation needed}} <br />
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It is the form in which the nature expresses itself in a sequence in particular and specific in present forms in short, the seasons.<br />
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Charya (चर्या।) means regimen{{Citation needed}}<br />
<br />
Thus, Rtucharya (ऋतुचर्या) means the regimen to be adopted during the changing states of the nature or climate. <br />
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== ऋतुविभागाः॥ Classification of season ==<br />
According to Ayurveda, the year is divided into two periods Ayana (अयनम्। solstice) depending on the direction of movement of sun. Each is formed of three Rtus (ऋतुः। season). Thus, A year consists of six seasons <ref name=":0">Sushruta Samhita ([http://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 6 Sootram 7])</ref> as listed below,<br />
{| class="wikitable"<br />
|+Classification of Seasons in a year<br />
!No.<br />
!Rutu<br />
!Corresponding season<br />
!Ayana <br />
!<br />
!<br />
|-<br />
|1<br />
|Shishira (शिशिरः)<br />
|Winter<br />
| rowspan="3" |Uttarayana (northern solstice)= <br />
| rowspan="3" |mid-January to mid-July<br />
| rowspan="3" |According to modern science, this can be compared with the gradual movement of earth around the sun to the position, in which the rays of the sun falls perpendicularly at 30 degree meridian of the North Pole on June 21st every year, called as summer solstice. The northward journey of the Sun from Tropic of Capricorn to Tropic of Cancer happens.<br />
|-<br />
|2<br />
|Vasanta (वसंतः)<br />
|Spring<br />
|-<br />
|3<br />
|Grishma (ग्रीष्मः)<br />
|Summer<br />
|-<br />
|4<br />
|Varsha (वर्षा) <br />
|Monsoon<br />
| rowspan="3" |Dakshinayana (southern solstice)<br />
| rowspan="3" |mid-July to mid-January<br />
| rowspan="3" |According to modern science, this can be compared with the gradual movement of the earth around the sun to the position, in which the rays of the sun fall over 30 degree meridian of the South Pole perpendicularly on December 21st every year, is called as winter solstice. The southward movement of the Sun occurs from Tropic of Cancer to Tropic of Capricorn.<br />
|-<br />
|5<br />
|Sharad (शरदः)<br />
|Autumn<br />
|-<br />
|6<br />
|Hemanta (हेमंतः) <br />
|late autumn<br />
|}<br />
<br />
As Ayurveda has its origin in India, the above seasonal changes are observed predominantly in Indian subcontinent.<br />
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=== उत्तरायणस्य दक्षिणायनस्य च परिणामाः ॥ Effect of Uttarayana and Dakshinayana ===<br />
During Uttarayana (उत्तरायणम्) period, warmness and dryness in weather increases. It has an overall debilitating effect on surrounding environment, of which human being is also a part. As a result, it brings about dryness in the body and reduces the Bala (बलम्। strength) of the individual. <ref name=":0" /><br />
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At the time of Dakshinayana (दक्षिणायनम्) period, when cool sets, and due to which anabolic activity dominates over the catabolic activity in the environment, the strength of person enhances.<ref name=":0" /><br />
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== Months of Hindu calendar 2 lists of seasons ==<br />
As per Hindu calendar in Bharata, for every 2 months there is one season. Therefore for 12 months there are 6 seasons. However the seasons are listed with little variation in the names in 2 different cases. The list of season and months in Hindu calendar is given below,<br />
{| class="wikitable"<br />
|+Hindu calendar months and corresponding Rtus / seasons of the year<br />
!No.<br />
!Rtu list 1<br />
!Hindu calendar months<br />
!Rtu list 2<br />
!Hindu calendar months<br />
!Corresponding season<br />
|-<br />
|1<br />
|'''Shishira (शिशिरः)'''<br />
|Magha, Phalguna<br />
|'''---'''<br />
| ---<br />
|Winter<br />
|-<br />
|2<br />
|'''Vasanta (वसंतः)'''<br />
|Chaitra, Vaishakha<br />
|'''Vasanta (वसंतः)'''<br />
|Falguna (फाल्गुन), Chaitra (चैत्रः)<br />
|Spring<br />
|-<br />
|3<br />
|'''Grishma (ग्रीष्मः)'''<br />
|Jyeshtha, Ashadha<br />
|'''Grishma (ग्रीष्मः)'''<br />
|Vaishakha (वैशाखः), Jyeshtha (ज्येष्ठः)<br />
|Summer<br />
|-<br />
|4<br />
|'''---'''<br />
| ---<br />
|'''Pravrt / Pravrush (प्रावृट्/प्रावृष्)'''<br />
|Ashadha (आषाढः), Shravana (श्रावणः)<br />
|Early Monsoon<br />
|-<br />
|5<br />
|'''Varsha (वर्षा)'''<br />
|Shravana, Bhadrapada<br />
|'''Varsha (वर्षा)'''<br />
|Bhadrapada (भाद्रपदः), Ashvin (अश्विन्)<br />
|Monsoon<br />
|-<br />
|6<br />
|'''Sharad (शरदः)'''<br />
|Ashvin, Kartika<br />
|'''Sharad (शरदः)'''<br />
|Kartika (कार्तिक), Margashirsha (मार्गशीर्ष)<br />
|Autumn<br />
|-<br />
|7<br />
|'''Hemanta (हेमंतः)'''<br />
|Margashirsha, Pausha<br />
|'''Hemanta (हेमंतः)'''<br />
|Pausha (पौष), Magha (माघ)<br />
|Winter or late autumn<br />
|}<br />
<br />
<br />
As per the opinion of acharya Kashyapa, season counting and variations in it are dependent upon which part of the Bharata have they been counted. He says that on the south of the river ganga the rains stretch for a longer period during the year while in the northen part of river ganga, the winter extends for a longer period than rains. Therefore in south India the season are counted in a different way than seasons in the north India.<blockquote>संज्ञाभेदं च देशभेदेनाह काश्यपः-"भूयो वर्षति पर्जन्यो गङ्गाया दक्षिणे तटे| अतः प्रावृट् च वर्षाश्च ऋतू तत्र प्रकल्पितौ|| तस्या एवोत्तरे देशे हिमवद्विन्ध्यसङ्कुले| भूयः शीतमतस्तत्र हेमन्तशिशिरावुभौ||" इति| दक्षिणदेशीयैर्वृष्टिसंबन्धिनोर्द्वयोः प्रावृड्वर्षाख्यत्वं कृत्वा, पारिशेष्याच्छीतसम्बन्धिनोर्द्वयोः शरद्धेमन्ताख्यत्वं कृतम्| उत्तरदेशीयैस्तु शीतसम्बन्धिनोर्द्वयोर्हेमन्तशिशिराख्यत्वं कृत्वा, पारिशेष्याद्वृष्टिसम्बन्धिनोर्द्वयोर्वर्षाशरत्संज्ञत्वं कृतमित्यर्थः| वृष्टिशीतबाहुल्योपन्यासस्तत्रान्वर्थसंज्ञार्थः , न च संज्ञासङ्करे लक्षणसङ्करः, दोषाणां दोषधातुमलसंज्ञावत्|</blockquote><br />
<br />
== ऋतुसन्धिः ॥ Transition zone between 2 Rtus ==<br />
When a new season starts and the previous ends, there is a period which shows transition in weather. Precisely, the last week of the previous season and the the first week of the next season is such a transition period and it is called as Rutusandhi in Ayurveda. This time is considered crucial since one is expected to systematically switch from the regimen of previous season to that of the coming season. If done systematically as described in Ayurveda, one can maintain health even if the season changes. This is the period when most of the people fall sick and thus following the regime given in Ayurveda is the key to maintain immunity, health and wellbeing even during the season change. <blockquote>ऋत्वोरन्त्यादिसप्ताहावृतुसन्धिरिति स्मृतः|<br />
<br />
तत्र पूर्वो विधिस्त्याज्यः सेवनीयोऽपरः क्रमात्||५८||<br />
<br />
असात्म्यजा हि रोगाः स्युः सहसा त्यागशीलनात्| (Asht. Hrud. 3.58)<ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 3 Sutra 58)</ref></blockquote>Ayurveda acharyas clearly say that, if the regime of the past season is suddenly stopped and the new regime is immediately adopted it can cause asatmyaja rogas viz disease due to intolerance or unsuitability. <br />
<br />
== Yajnas in Rutusandhikala ==<br />
Rutusandhi is the period between two adjacent rutus. Specifically last 7 days of the preceding rutu and the first 7 days of the upcoming rutu. <blockquote>ऋत्वोरन्त्यादिसप्ताहावृतुसन्धिरिति स्मृतः| तत्र पूर्वो विधिस्त्याज्यः सेवनीयोऽपरः क्रमात्||५८||<br />
<br />
असात्म्यजा हि रोगाः स्युः सहसा त्यागशीलनात्| (Asht. Hrud. 3.58--59)<ref>Ashtanga Hrudayam ([http://vedotpatti.in/samhita/Vag/ehrudayam/?mod=read&h=asAtmyajA Sutrasthanam Adhyaya 3 Sutra 58-59])</ref></blockquote>It is that period when the climatic conditions of the previous season start changing and the new season starts lying its foundation. Therefore the weather in this period is changing or fluctuating. Due to the changing unstable climate, inner equilibrium of doshas also is affected and hence a person become more vulnerable to develop different diseases. These are counted under the seasonal flu or allergies in western medicine. Ayurveda has advised to adopt to the regime of both the seasons moderately and switch from one to the other gradually in order to prevent the diseases developing out of sudden changes in diet and activities known as 'Asatmyaja rogas'. One can find various references in Brahmanas of Yajnas suggested in Rutusandhi period to maintain health. <ref name=":1">Sharma Priyavrata. [https://archive.org/details/ayurveda-ka-vaignanik-itihas-priya-vrata-sharma/page/n521/mode/2up?view=theater Ayurveda ka vaignanik itihas]. Page (480-2)</ref><br />
<br />
In Gopatha Brahmana there is a sutra which states that, maximum diseases occur in the Rutusandhi period thus, maximum Yajnas are performed during the Rutusandhi period. <ref>Gopatha Brahmana (3/1/19)</ref><blockquote>यद् ऋत्वियाद् असृजत् तद् ऋतूनां ऋतुत्वम् । (जैमिनीय ब्राह्मण् ३/१)</blockquote>In Rutugraha prakarana of Shatapatha Brahmana, different homas for different rtus have been suggested. <ref>Shatapatha Brahmana (4/2/5)</ref> <blockquote>ऋतुसन्धिषु व्याधयः जायन्ते ऋतुसन्धिषु यज्ञाः क्रियन्ते।</blockquote>Greeshma, Varsha and Hemanta have been considered to be main 3 rtus.<ref>Jaiminiya Brahmana (2/360)</ref> In Shatpatha Brahmana, Vasanta, Greeshma and Varsha are said to be Deva Rtus whereas Sharada, Hemanta and Shishira have been said to be Pitru rtus. <ref>Shatapatha Brahmana (2/1/3)</ref> <br />
<br />
Rutushtoma Yajan has been said to have potential to revitalize and reset the Rtus to normal as per Jaminiy abrahmana. <ref>Jaiminiya Brahamana (2/211)</ref> <br />
<br />
Shroutsutras suggest Yajanas in Vasanta, varsha and Sharada ruts as per the aggravating Doshas in that period as described below,<ref name=":1" /><br />
<br />
* Vasanta - Vaishwadeva (Jyotishtoma, agnishtoma/Somayaga) (For Kapha related problems)<br />
* Varsha - Varunapravas (For Vata related problems)<br />
* Sharada - Sakamedha (For Pitta related problems)<br />
<br />
Special emphasis has been given on performing YAjnas in Varsha rtu (Rainy season). <ref name=":1" /><br />
<br />
== Agni, soma, anila controlling creation and maintenance in nature and human body analogy ==<br />
<br />
== ऋतुचर्या विधानम्॥ Seasonal Diet and Lifestyle Regimen ==<br />
After keen observation of external climatic conditions in a particular Rtu (ऋतुः। season) and their reflections in the Purusha (पुरुषः), Ayurveda scholars found a close association between external environments and Body's internal environment. It is believed and experienced that, for every change in external conditions, Doshas (दोषाः) and other body elements like Agni (अग्निः), Dhatus (धातवः) get affected. Change in their normal state creates temporary imbalances which leave body vulnerable for attack by various diseases. Thus, if one wishes to maintain health in spite of any change in external environment, one must consciously understand the changing weather and practice specific diet and lifestyle interventions proposed by Ayurveda in order to nullify the effects reflected in body. <br />
<br />
Ayurveda acharyas have proposed following diet and lifestyle guidelines for 6 Rtu (ऋतुः। seasons) to correct the imbalances of Doshas, Agni, strength and internal environment of body created by changes in weather due to seasonal rotations.<ref>Thakkar J, Chaudhari S, Sarkar PK. Ritucharya: Answer to the lifestyle disorders. ''Ayu''. 2011;32(4):466–471. doi:10.4103/0974-8520.96117</ref><br />
{| class="wikitable"<br />
|+Seasonal Diet and Lifestyle Regimen <br />
!No.<br />
!Rutu<br />
!Corresponding season<br />
!Diet<br />
!<br />
!Lifestyle<br />
!<br />
|-<br />
!<br />
!<br />
!<br />
!Do's<br />
!Dont's<br />
!Do's<br />
!Dont'<br />
|-<br />
|1<br />
|Shishira<br />
|Winter<br />
|Cereals and pulses, wheat/gram flour products, new rice, corn, and others, are advised. Ginger, garlic, ''Haritaki'' (fruits of ''Terminalia chebula''), ''Pippali'' (fruits of ''Piper longum''), sugarcane products, and milk and milk products are to be included in the diet.<br />
|Foods that can aggravate Vata dosha should be avoided in order to keep check on naturally aggravating Vata due to increasing cold. Thus, foods that are pungent, astringent and bitter in taste, cooling in nature and light on digestion should be avoided.<br />
|Various Panchakarma procedures like Abhyanga i.e. Massage with warm oil, scrubbing with herbal powder or pastes are considered to be beneficial if followed on daily basis in this season. Use of warm water for bathing, exposure to natural heat or sunlight, wearing warm clothes is also advisable.<br />
|Exposure to cold wind of this season, staying awake for late nights may further aggravate Vata dosha in this time. Thus its advisable to avoid these lifestyle factors.<br />
|-<br />
|2<br />
|Vasanta<br />
|Spring<br />
|One should take food made up of barley and wheat<br />
|One should avoid heavy, sour, unctuous and sweet food items <br />
|one should regularly resort to physical exercise, dry massage, medicated smoking, gargling, and collyrium. Bathing and cleaning of excretory orifices should be done with lukewarm water.<br />
|One should not sleep during the daytime. <br />
|-<br />
|3<br />
|Grishma<br />
|Summer<br />
|Foods and drinks having sweet, cold, liquid and unctuous qualities are considered beneficial<br />
|One should stop taking salty, sour, pungent and hot food<br />
|Enjoy the coolness of gardens, cold water and flowers whenever possible to negate the fatigue developing from excessively hot and dry climate.<br />
|Physical exercise and excess sexual intercourse should be avoided.<br />
|-<br />
|4<br />
|Varsha<br />
|Monsoon<br />
|one should predominantly take sour, salty and unctuous food to alleviate vata. Make use of honey in food and drinks. <br />
|Since the digestive strength is poor and Vata dosha is aggravated, one should avoid food items that are heavy on digestion and lead to flatulence. <br />
|Practice dry massage, reside at places with low humidity, use fragrances, garlands to keep the surroundings fresh and cheerful. This is also considered the ideal season for taking Basti which is one of the 5 types of Panchakarma treatments.<br />
|Daytime sleeping, contact with dew, river water, intense physical exercise, exposure to sun rays and excess sexual intercourse should be avoided.<br />
|-<br />
|5<br />
|Sharad<br />
|Autumn<br />
|Foods that are sweet or bitter in taste, cooling in nature and light on digestion should be consumed to remain fit. These foods can then pacify vitiated ''Pitta''. Wheat, green gram, sugar candy, honey, , flesh of animals having habitat in dry land (''Jangala Mamsa'') can be consumed.<br />
|In order to keep a check on naturally aggravating Pitta dosha, it is advised to avoid hot and spicy food. Few food stuffs which are to be avoided - fat, oils, meat of aquatic animals, curds, etc.<br />
|Medical procedures, such as ''Virechana'' (purging), ''Rakta-Mokshana'' (blood letting) are ideally performed in this season. It is recommended to observe the natural urge for food and eat only after having the natural desire for food. Its best to avoid overeating. It is also recommended to take water purified by the rays of sun in day time and rays of moon at night time for drinking, bathing, etc. Use of fresh, cooling flowers in surrounding, use of cooling fragrances like Sandalwood can be made as scents and also for local application on body. It is said that moon rays in night are conducive for health. On this ground various rituals wherein staying awake late nights is expected are followed like Kojagiri pournima.<br />
|Exposure to sunlight, heat, Daytime sleep and excessive eating is to be avoided.<br />
|-<br />
|6<br />
|Hemanta<br />
|late autumn<br />
|One can have more of sweet, sour, and salty foods this season. This season also necessitates intake of food that is unctuous in nature. Naturally sweets, desserts and creamy foods can be enjoyed in this eason with little health risk. Cereals and pulses, new rice, flour preparations, green gram, Black gram, etc. should be used. Various meats, fats, milk and milk products, sugarcane products, ''Shidhu'' (fermented preparations), ''Tila'' (sesame), and so on, are also beneficial at this time.<br />
|Any type of diets which possess capacity to develop feeling of lightness, cold, and dryness in body should be avoided. <br />
|Vyayama (Exercise), abhyanga (body and head massage), use of warm water, sunbath, application of fragrant herbs having hot potency can be used, sufficient warm clothing, sexual indulgence with one partner, residing in warm places is recommended<br />
|Must avoid exposure to strong and cold wind. Better to avoid diwaswapa daytime sleep.<br />
|}<br />
<br />
== Rtu Haritaki ==<br />
This is one the specialty topic from [[Bhavaprakasha Samhita (भावप्रकाश संहिता)|Bhavapraksha samhita (भावप्रकाश संहिता)]] of [[Laghutrayee (लघुत्रयी)]]. While describing the properties of Haritaki (''Terminalia chebula'') Acharya Bhavamishra has thrown light on utility of this single multipurpose herb in all seasons to gain [[Rasayana (रसायनम्)]] effect. This single herb when taken with various adjuvants suggested after considering the seasonal dosha dominance, can show rejuvenating effect. The adjuvant to be taken with Haritaki, as per the Rtu (seasons) is listed below,<br />
{| class="wikitable"<br />
|+Rtu Haritaki<br />
!Season<br />
!Adjuvant for Haritaki<br />
|-<br />
|Varsha (वर्षा)<br />
|Saindhava (सैन्धवम्)<br />
|-<br />
|Sharad (शरदः)<br />
|Sharkara (शर्करा)<br />
|-<br />
|Hemant (हेमन्तः)<br />
|Shunthi (शुण्ठी)<br />
|-<br />
|Shishir (शिशिरः)<br />
|Pippali (पिप्पली)<br />
|-<br />
|Vasant (वसन्तः)<br />
|Madhu (मधु)<br />
|-<br />
|Grishma (ग्रीष्मः)<br />
|Guda (गुड)<br />
|}<br />
The dosage of haritaki, time of consumption and other individual specific administration details should be obtained from a qualified [[Vaidya (वैद्यः)|Vaidya]] after complete evaluation of [[Prakrti (प्रकृतिः)|Prakrti]] and [[Roga (रोगः)|Roga]]. <br />
<br />
== References ==<br />
<references /><br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Yajurveda_(%E0%A4%AF%E0%A4%9C%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135018Ayurveda in Yajurveda (यजुर्वेदे आयुर्वेदः)2023-01-18T10:47:09Z<p>DrDevashree: Created new page added content (to be edited)</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Yajurveda is one of the four eminent and oldest Sanskrit literature belonging to 1200-800 BCE roughly. It is written in prose form which distinguishes this Veda from others. <br />
<br />
== Introduction ==<br />
In a nutshell, [[Yajurveda (यजुर्वेदः)|Yajurveda]] which is written in the Vedic Sanskrit language is divided into two major sections namely, “Krishna” Yajurveda and “Shukla” Yajurveda. Ayurveda knowledge is described in Taitiriya Samhita which is a part of Krishna Yajurveda and Vajasaneyi Samhita which is a part of Shukla Yajurveda. Moreover, major Ayurvedic knowledge is derived from Shatapatha Brahmana which is a text or commentary on “Shukla” Yajurveda.<br />
<br />
== Etymology ==<br />
<blockquote>यजुरेव वेदः । यजुषां वेद इति वा (Shabd. 4/006)<ref>ShabdaKalpaDruma pg.4/006</ref></blockquote>Yajurveda is a Sanskrit term that loosely translates to “Knowledge of the sacrifice”. The word “yajus” means “worship or sacrifice” and “Veda” translates to “knowledge”. <br />
<br />
== References of Ayurveda in Yajurveda ==<br />
<br />
=== Aushadhi ===<br />
<br />
* In Yajurveda, references to various dravyas are mentioned that were majorly used for Yajnya or worship and to maintain one’s health.<br />
* Certain verses from Rigveda in context with “Aushadhi” or herbs have also been mentioned in Yajurveda. For instance, just like the Aushadhi is mentioned as “Maata” or mother entity in Rigveda, in Yajurveda as well herbs are considered divine mother entities. There are verses that mention a prayer toward Aushadhi or herbs before administration not just in humans but animals as well. (yaj.12.83)<br />
* There is also a prayer stating no harm to even the smallest organisms before uprooting or plucking herbs. Aushadhi is considered as “Shrestha” or the best. (va.sa.12.75-79,89,95)<br />
<br />
<nowiki>https://archive.org/details/ayurved-ka-brihat-itihas-atrideva-vidyalankara/page/n25/mode/2up</nowiki><br />
<br />
* It is good to know the names of herbs or medicines but it is essential to know the properties and uses of it, and the one who knows that is considered as a true bhishak or physician as per Acharya Charaka. (char.sutr.1.120-123) A similar verse can be found in Yajurveda where it is stated that, A good physician is the one with whom there is abundance (of knowledge of) of aushadhi or herbs and who has knowledge to cure various diseases. (yaj.12.8)<br />
<br />
* In one verse Aushadhi which is considered as Shrestha is also considered as “rajnyi” or empress. And “naman” (bowing down) to the vriksha or herb that bears the atrocities of the climate and yet gives away herself for the best of humans and animals is suggested. The point of “naman” in Vedas displays devotion and a sublime perception of the herbs. (Yaj.12.92)<br />
<br />
=== Divya Vaidya qualities ===<br />
(yaj.16.5)<br />
<br />
The one who cures the disease from its root cause.<br />
<br />
Who destroys “Rakshas” (? worms/microorganisms)<br />
<br />
The one who cures the diseases, which have bad prognosis and of which the symptoms are not subsiding in a way that they never occur again.<br />
<br />
=== Treatment aspects ===<br />
There are verses mentioning the treatment of blindness, rajyakshma (correlated with Tuberculosis like cachexic conditions), unmada (isolated Ayurveda disease entity correlated with certain psychiatric disorders). (Tait.sam.2.1.1.1) and (2.4.14.5)<br />
<br />
Taitiriya Samhita has references of the organ entities along with Tridoshas (Vata, Pitta, Kapha) (tai.sam.19.85), (24.7)<br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Rutucharya_(%E0%A4%8B%E0%A4%A4%E0%A5%81%E0%A4%9A%E0%A4%B0%E0%A5%8D%E0%A4%AF%E0%A4%BE)&diff=135015Rutucharya (ऋतुचर्या)2023-01-13T11:51:03Z<p>DrDevashree: /* ऋतुचर्या विधानम्॥ Seasonal Diet and Lifestyle Regimen */</p>
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<div>Ayurveda has put forward various guidelines and regimens encompassing components like diet and lifestyle to help people acclimatize to seasonal enforcement easily. This helps individuals to maintain homeostasis of internal environment of their body despite fluctuating external climatic conditions. These guidelines and seasonal regimens are known as ‘Rtucharya’ (Samskrit: ऋतुचर्या). Observance of such behavior, lifestyle and dietary modifications is immensely useful in preventing diseases which might develop due to seasonal variations and individual's poor immunity. Naturally, Rtucharya forms integral part of preventive healthcare described in Ayurveda and is one of the exclusive subjects in this traditional system of medicine. Main theme of this topic is to make people aware concerning the methods to live in accordance with the environment. <br />
<br />
== परिचयः ॥ Introduction ==<br />
Rtucharya has been described in almost all the authoritative Ayurveda classics. Ayurveda believes that every change in the external environment and season affects the internal environment of the human body. This leads to imbalance of [[Doshas (दोषाः)|Doshas]] (दोषाः) which control entire mechanism of the union of body, mind & life energy known as Ayu (आयुः। life). This imbalance further leads to development of diseases. Therefore, it is important to understand the role of seasonal variations in diseases development as well as the measures to correct this imbalance and achieve right balance of bodily elements. Under the topic of Rtucharya, Ayurveda acharyas have provided such measures in the form of dietary and lifestyle modifications, to maintain the equilibrium of internal environment of body even in the presence of fluctuating external environment and climatic conditions. These measures have been put forward after keen observation of seasonal characteristics and their effect on the state of [[Doshas (दोषाः)|Doshas]] and [[Dhatus (धातवः)|Dhatus]] (धातवः) in the [[Purusha (पुरुषः)|Purusha]] (पुरुषः। human being). In the clinical settings, observance of such regime has been found extremely useful especially in the cases where individuals who fall sick frequently because of seasonal variations owing to their poor immunity.<br />
<br />
== ऋतुसात्म्यस्य उपयोगित्वम् ॥ Practical utility of observing Rtucharya ==<br />
Acharya Charaka has said that, diet and daily activities of an individual are responsible to maintain or disturb the internal balance of bodily elements. Thus, if one can modify diet and lifestyle or activities according to changes in external environment, one can achieve good health and wellness. <blockquote>तस्याशिताद्यादाहाराद्बलं वर्णश्च वर्धते| यस्यर्तुसात्म्यं विदितं चेष्टाहारव्यपाश्रयम्|| (Char. Samh. 5.3)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Tasyashiteeya_Adhyaya#Benefits_of_following_seasonal_regimen Sutrasthanam Adhyaya 5 Sootram 3])</ref><br />
<br />
tasyāśitādyādāhārādbalaṁ varṇaśca vardhate| yasyartusātmyaṁ viditaṁ ceṣṭāhāravyapāśrayam|| (Char. Samh. 5.3)</blockquote>Meaning: A person who knows the ritusatmya (getting accustomed to suitable changes in diet and behavior according to seasons), and practices such habits accordingly, and whose diet consists of various types of food articles (with properties such as ''ashita'', ''pitta lidha'' , and ''khadita''), has his strength and luster enhanced, and he leads a healthy, long life.<br />
<br />
== व्युत्पत्तिः॥ Etymology ==<br />
The word Rtu (ऋतुः।) means “to go.” {{Citation needed}} <br />
<br />
It is the form in which the nature expresses itself in a sequence in particular and specific in present forms in short, the seasons.<br />
<br />
Charya (चर्या।) means regimen{{Citation needed}}<br />
<br />
Thus, Rtucharya (ऋतुचर्या) means the regimen to be adopted during the changing states of the nature or climate. <br />
<br />
== ऋतुविभागाः॥ Classification of season ==<br />
According to Ayurveda, the year is divided into two periods Ayana (अयनम्। solstice) depending on the direction of movement of sun. Each is formed of three Rtus (ऋतुः। season). Thus, A year consists of six seasons <ref name=":0">Sushruta Samhita ([http://niimh.nic.in/ebooks/esushruta/?mod=read Sutrasthanam Adhyaya 6 Sootram 7])</ref> as listed below,<br />
{| class="wikitable"<br />
|+Classification of Seasons in a year<br />
!No.<br />
!Rutu<br />
!Corresponding season<br />
!Ayana <br />
!<br />
!<br />
|-<br />
|1<br />
|Shishira (शिशिरः)<br />
|Winter<br />
| rowspan="3" |Uttarayana (northern solstice)= <br />
| rowspan="3" |mid-January to mid-July<br />
| rowspan="3" |According to modern science, this can be compared with the gradual movement of earth around the sun to the position, in which the rays of the sun falls perpendicularly at 30 degree meridian of the North Pole on June 21st every year, called as summer solstice. The northward journey of the Sun from Tropic of Capricorn to Tropic of Cancer happens.<br />
|-<br />
|2<br />
|Vasanta (वसंतः)<br />
|Spring<br />
|-<br />
|3<br />
|Grishma (ग्रीष्मः)<br />
|Summer<br />
|-<br />
|4<br />
|Varsha (वर्षा) <br />
|Monsoon<br />
| rowspan="3" |Dakshinayana (southern solstice)<br />
| rowspan="3" |mid-July to mid-January<br />
| rowspan="3" |According to modern science, this can be compared with the gradual movement of the earth around the sun to the position, in which the rays of the sun fall over 30 degree meridian of the South Pole perpendicularly on December 21st every year, is called as winter solstice. The southward movement of the Sun occurs from Tropic of Cancer to Tropic of Capricorn.<br />
|-<br />
|5<br />
|Sharad (शरदः)<br />
|Autumn<br />
|-<br />
|6<br />
|Hemanta (हेमंतः) <br />
|late autumn<br />
|}<br />
<br />
As Ayurveda has its origin in India, the above seasonal changes are observed predominantly in Indian subcontinent.<br />
<br />
=== उत्तरायणस्य दक्षिणायनस्य च परिणामाः ॥ Effect of Uttarayana and Dakshinayana ===<br />
During Uttarayana (उत्तरायणम्) period, warmness and dryness in weather increases. It has an overall debilitating effect on surrounding environment, of which human being is also a part. As a result, it brings about dryness in the body and reduces the Bala (बलम्। strength) of the individual. <ref name=":0" /><br />
<br />
At the time of Dakshinayana (दक्षिणायनम्) period, when cool sets, and due to which anabolic activity dominates over the catabolic activity in the environment, the strength of person enhances.<ref name=":0" /><br />
<br />
== Months of Hindu calendar 2 lists of seasons ==<br />
As per Hindu calendar in Bharata, for every 2 months there is one season. Therefore for 12 months there are 6 seasons. However the seasons are listed with little variation in the names in 2 different cases. The list of season and months in Hindu calendar is given below,<br />
{| class="wikitable"<br />
|+Hindu calendar months and corresponding Rtus / seasons of the year<br />
!No.<br />
!Rtu list 1<br />
!Hindu calendar months<br />
!Rtu list 2<br />
!Hindu calendar months<br />
!Corresponding season<br />
|-<br />
|1<br />
|'''Shishira (शिशिरः)'''<br />
|Magha, Phalguna<br />
|'''---'''<br />
| ---<br />
|Winter<br />
|-<br />
|2<br />
|'''Vasanta (वसंतः)'''<br />
|Chaitra, Vaishakha<br />
|'''Vasanta (वसंतः)'''<br />
|Falguna (फाल्गुन), Chaitra (चैत्रः)<br />
|Spring<br />
|-<br />
|3<br />
|'''Grishma (ग्रीष्मः)'''<br />
|Jyeshtha, Ashadha<br />
|'''Grishma (ग्रीष्मः)'''<br />
|Vaishakha (वैशाखः), Jyeshtha (ज्येष्ठः)<br />
|Summer<br />
|-<br />
|4<br />
|'''---'''<br />
| ---<br />
|'''Pravrt / Pravrush (प्रावृट्/प्रावृष्)'''<br />
|Ashadha (आषाढः), Shravana (श्रावणः)<br />
|Early Monsoon<br />
|-<br />
|5<br />
|'''Varsha (वर्षा)'''<br />
|Shravana, Bhadrapada<br />
|'''Varsha (वर्षा)'''<br />
|Bhadrapada (भाद्रपदः), Ashvin (अश्विन्)<br />
|Monsoon<br />
|-<br />
|6<br />
|'''Sharad (शरदः)'''<br />
|Ashvin, Kartika<br />
|'''Sharad (शरदः)'''<br />
|Kartika (कार्तिक), Margashirsha (मार्गशीर्ष)<br />
|Autumn<br />
|-<br />
|7<br />
|'''Hemanta (हेमंतः)'''<br />
|Margashirsha, Pausha<br />
|'''Hemanta (हेमंतः)'''<br />
|Pausha (पौष), Magha (माघ)<br />
|Winter or late autumn<br />
|}<br />
<br />
<br />
As per the opinion of acharya Kashyapa, season counting and variations in it are dependent upon which part of the Bharata have they been counted. He says that on the south of the river ganga the rains stretch for a longer period during the year while in the northen part of river ganga, the winter extends for a longer period than rains. Therefore in south India the season are counted in a different way than seasons in the north India.<blockquote>संज्ञाभेदं च देशभेदेनाह काश्यपः-"भूयो वर्षति पर्जन्यो गङ्गाया दक्षिणे तटे| अतः प्रावृट् च वर्षाश्च ऋतू तत्र प्रकल्पितौ|| तस्या एवोत्तरे देशे हिमवद्विन्ध्यसङ्कुले| भूयः शीतमतस्तत्र हेमन्तशिशिरावुभौ||" इति| दक्षिणदेशीयैर्वृष्टिसंबन्धिनोर्द्वयोः प्रावृड्वर्षाख्यत्वं कृत्वा, पारिशेष्याच्छीतसम्बन्धिनोर्द्वयोः शरद्धेमन्ताख्यत्वं कृतम्| उत्तरदेशीयैस्तु शीतसम्बन्धिनोर्द्वयोर्हेमन्तशिशिराख्यत्वं कृत्वा, पारिशेष्याद्वृष्टिसम्बन्धिनोर्द्वयोर्वर्षाशरत्संज्ञत्वं कृतमित्यर्थः| वृष्टिशीतबाहुल्योपन्यासस्तत्रान्वर्थसंज्ञार्थः , न च संज्ञासङ्करे लक्षणसङ्करः, दोषाणां दोषधातुमलसंज्ञावत्|</blockquote><br />
<br />
== ऋतुसन्धिः ॥ Transition zone between 2 Rtus ==<br />
When a new season starts and the previous ends, there is a period which shows transition in weather. Precisely, the last week of the previous season and the the first week of the next season is such a transition period and it is called as Rutusandhi in Ayurveda. This time is considered crucial since one is expected to systematically switch from the regimen of previous season to that of the coming season. If done systematically as described in Ayurveda, one can maintain health even if the season changes. This is the period when most of the people fall sick and thus following the regime given in Ayurveda is the key to maintain immunity, health and wellbeing even during the season change. <blockquote>ऋत्वोरन्त्यादिसप्ताहावृतुसन्धिरिति स्मृतः|<br />
<br />
तत्र पूर्वो विधिस्त्याज्यः सेवनीयोऽपरः क्रमात्||५८||<br />
<br />
असात्म्यजा हि रोगाः स्युः सहसा त्यागशीलनात्| (Asht. Hrud. 3.58)<ref>Ashtanga Hrudayam (Sutrasthanam Adhyaya 3 Sutra 58)</ref></blockquote>Ayurveda acharyas clearly say that, if the regime of the past season is suddenly stopped and the new regime is immediately adopted it can cause asatmyaja rogas viz disease due to intolerance or unsuitability. <br />
<br />
== Yajnas in rtusandhikala ==<br />
<br />
== Agni, soma, anila controlling creation and maintenance in nature and human body analogy ==<br />
<br />
== ऋतुचर्या विधानम्॥ Seasonal Diet and Lifestyle Regimen ==<br />
After keen observation of external climatic conditions in a particular Rtu (ऋतुः। season) and their reflections in the Purusha (पुरुषः), Ayurveda scholars found a close association between external environments and Body's internal environment. It is believed and experienced that, for every change in external conditions, Doshas (दोषाः) and other body elements like Agni (अग्निः), Dhatus (धातवः) get affected. Change in their normal state creates temporary imbalances which leave body vulnerable for attack by various diseases. Thus, if one wishes to maintain health in spite of any change in external environment, one must consciously understand the changing weather and practice specific diet and lifestyle interventions proposed by Ayurveda in order to nullify the effects reflected in body. <br />
<br />
Ayurveda acharyas have proposed following diet and lifestyle guidelines for 6 Rtu (ऋतुः। seasons) to correct the imbalances of Doshas, Agni, strength and internal environment of body created by changes in weather due to seasonal rotations.<ref>Thakkar J, Chaudhari S, Sarkar PK. Ritucharya: Answer to the lifestyle disorders. ''Ayu''. 2011;32(4):466–471. doi:10.4103/0974-8520.96117</ref><br />
{| class="wikitable"<br />
|+Seasonal Diet and Lifestyle Regimen <br />
!No.<br />
!Rutu<br />
!Corresponding season<br />
!Diet<br />
!<br />
!Lifestyle<br />
!<br />
|-<br />
!<br />
!<br />
!<br />
!Do's<br />
!Dont's<br />
!Do's<br />
!Dont'<br />
|-<br />
|1<br />
|Shishira<br />
|Winter<br />
|Cereals and pulses, wheat/gram flour products, new rice, corn, and others, are advised. Ginger, garlic, ''Haritaki'' (fruits of ''Terminalia chebula''), ''Pippali'' (fruits of ''Piper longum''), sugarcane products, and milk and milk products are to be included in the diet.<br />
|Foods that can aggravate Vata dosha should be avoided in order to keep check on naturally aggravating Vata due to increasing cold. Thus, foods that are pungent, astringent and bitter in taste, cooling in nature and light on digestion should be avoided.<br />
|Various Panchakarma procedures like Abhyanga i.e. Massage with warm oil, scrubbing with herbal powder or pastes are considered to be beneficial if followed on daily basis in this season. Use of warm water for bathing, exposure to natural heat or sunlight, wearing warm clothes is also advisable.<br />
|Exposure to cold wind of this season, staying awake for late nights may further aggravate Vata dosha in this time. Thus its advisable to avoid these lifestyle factors.<br />
|-<br />
|2<br />
|Vasanta<br />
|Spring<br />
|One should take food made up of barley and wheat<br />
|One should avoid heavy, sour, unctuous and sweet food items <br />
|one should regularly resort to physical exercise, dry massage, medicated smoking, gargling, and collyrium. Bathing and cleaning of excretory orifices should be done with lukewarm water.<br />
|One should not sleep during the daytime. <br />
|-<br />
|3<br />
|Grishma<br />
|Summer<br />
|Foods and drinks having sweet, cold, liquid and unctuous qualities are considered beneficial<br />
|One should stop taking salty, sour, pungent and hot food<br />
|Enjoy the coolness of gardens, cold water and flowers whenever possible to negate the fatigue developing from excessively hot and dry climate.<br />
|Physical exercise and excess sexual intercourse should be avoided.<br />
|-<br />
|4<br />
|Varsha<br />
|Monsoon<br />
|one should predominantly take sour, salty and unctuous food to alleviate vata. Make use of honey in food and drinks. <br />
|Since the digestive strength is poor and Vata dosha is aggravated, one should avoid food items that are heavy on digestion and lead to flatulence. <br />
|Practice dry massage, reside at places with low humidity, use fragrances, garlands to keep the surroundings fresh and cheerful. This is also considered the ideal season for taking Basti which is one of the 5 types of Panchakarma treatments.<br />
|Daytime sleeping, contact with dew, river water, intense physical exercise, exposure to sun rays and excess sexual intercourse should be avoided.<br />
|-<br />
|5<br />
|Sharad<br />
|Autumn<br />
|Foods that are sweet or bitter in taste, cooling in nature and light on digestion should be consumed to remain fit. These foods can then pacify vitiated ''Pitta''. Wheat, green gram, sugar candy, honey, , flesh of animals having habitat in dry land (''Jangala Mamsa'') can be consumed.<br />
|In order to keep a check on naturally aggravating Pitta dosha, it is advised to avoid hot and spicy food. Few food stuffs which are to be avoided - fat, oils, meat of aquatic animals, curds, etc.<br />
|Medical procedures, such as ''Virechana'' (purging), ''Rakta-Mokshana'' (blood letting) are ideally performed in this season. It is recommended to observe the natural urge for food and eat only after having the natural desire for food. Its best to avoid overeating. It is also recommended to take water purified by the rays of sun in day time and rays of moon at night time for drinking, bathing, etc. Use of fresh, cooling flowers in surrounding, use of cooling fragrances like Sandalwood can be made as scents and also for local application on body. It is said that moon rays in night are conducive for health. On this ground various rituals wherein staying awake late nights is expected are followed like Kojagiri pournima.<br />
|Exposure to sunlight, heat, Daytime sleep and excessive eating is to be avoided.<br />
|-<br />
|6<br />
|Hemanta<br />
|late autumn<br />
|One can have more of sweet, sour, and salty foods this season. This season also necessitates intake of food that is unctuous in nature. Naturally sweets, desserts and creamy foods can be enjoyed in this eason with little health risk. Cereals and pulses, new rice, flour preparations, green gram, Black gram, etc. should be used. Various meats, fats, milk and milk products, sugarcane products, ''Shidhu'' (fermented preparations), ''Tila'' (sesame), and so on, are also beneficial at this time.<br />
|Any type of diets which possess capacity to develop feeling of lightness, cold, and dryness in body should be avoided. <br />
|Vyayama (Exercise), abhyanga (body and head massage), use of warm water, sunbath, application of fragrant herbs having hot potency can be used, sufficient warm clothing, sexual indulgence with one partner, residing in warm places is recommended<br />
|Must avoid exposure to strong and cold wind. Better to avoid diwaswapa daytime sleep.<br />
|}<br />
<br />
== Rtu Haritaki ==<br />
This is one the specialty topic from [[Bhavaprakasha Samhita (भावप्रकाश संहिता)|Bhavapraksha samhita (भावप्रकाश संहिता)]] of [[Laghutrayee (लघुत्रयी)]]. While describing the properties of Haritaki (''Terminalia chebula'') Acharya Bhavamishra has thrown light on utility of this single multipurpose herb in all seasons to gain [[Rasayana (रसायनम्)]] effect. This single herb when taken with various adjuvants suggested after considering the seasonal dosha dominance, can show rejuvenating effect. The adjuvant to be taken with Haritaki, as per the Rtu (seasons) is listed below,<br />
{| class="wikitable"<br />
|+Rtu Haritaki<br />
!Season<br />
!Adjuvant for Haritaki<br />
|-<br />
|Varsha (वर्षा)<br />
|Saindhava (सैन्धवम्)<br />
|-<br />
|Sharad (शरदः)<br />
|Sharkara (शर्करा)<br />
|-<br />
|Hemant (हेमन्तः)<br />
|Shunthi (शुण्ठी)<br />
|-<br />
|Shishir (शिशिरः)<br />
|Pippali (पिप्पली)<br />
|-<br />
|Vasant (वसन्तः)<br />
|Madhu (मधु)<br />
|-<br />
|Grishma (ग्रीष्मः)<br />
|Guda (गुड)<br />
|}<br />
The dosage of haritaki, time of consumption and other individual specific administration details should be obtained from a qualified [[Vaidya (वैद्यः)|Vaidya]] after complete evaluation of [[Prakrti (प्रकृतिः)|Prakrti]] and [[Roga (रोगः)|Roga]]. <br />
<br />
== References ==<br />
<references /><br />
[[Category:Ayurveda]]</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Ramayana_and_Mahabharata_(%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%87_%E0%A4%A4%E0%A4%A5%E0%A4%BE_%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135014Ayurveda in Ramayana and Mahabharata (रामायणे तथा महाभारते आयुर्वेदः)2023-01-12T10:56:00Z<p>DrDevashree: /* Ayurveda in Ramayana */</p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Ramayana and Mahabharata are ancient epics in the form of poetry originally written by Valmiki and Vyasa respectively. These are collectively called as itihasa (Samskrit: इतिहास), that form the Smriti (Samskrit: स्मृति) part of the ''[[Prasthantrayi (प्रस्थानत्रयी)|Prasthantrayi]]''. Ramayana narrates the history of Lord Rama's activities in the world. While Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses. Bhagvad Gita, the holy religious text, which is in the form of a dialogue between Lord Krishna and Arjuna, is narrated in the Bhishma Parva of the Mahabharata. Although the subject matters of the Ramayana and the Mahabharata are diffrerent from that of Ayurveda, one can find multiple references in these 2 texts that mention concepts, application, practice and medicine in Ayurveda at relevant places. Looking at the references one can understand that Ayurveda was known and practiced in quite an evolved stage during the times of Ramayana and Mahabharata. <br />
<br />
== Ayurveda in Ramayana ==<br />
Incidentally, some words related to Ayurveda are found in this Ramayana. These words are mainly related to surgery. However, the most popular reference of Ayurveda medicine found in Ramayana is that of herb Sanjeevani which was brought by Hanumana following the prescription given by royal physician Sushena to revive the Laxmana and other army. <br />
<br />
=== Mountain with medicinal herbs ===<br />
In the Parvatayana adhyaya of Yuddha Kanda in Ramayana, there is a mention about Hanumana bringing mountain of medicinal herbs from Himalayas to Lanka. The location of mountain with medicinal herbs has been described in Ramayana as, ' Oshadhiparvata (mountain of medicines) is situated between Kanchan Parvat (Golden Mountain) near the Himalayas and the peak of Kailasa'. The names of the herbs that were required are also clearly mentioned. Sandhankarani. Vishalyakarani, savarnyakarani and Mrutasanjeevani were the 4 herbs growing on the oshadhi parvata which were brought by Hanumana and used by Vaidya Sushena. A sutra in this place described how after using /inhaling these herbs, in a fraction on omen the army of vanaras was brought alive. <blockquote>तावप्युभौ मानुषराजपुत्रौ तं॑ गन्धमाघ्राय महौषधीनाम्। बभूवतुस्तत्र तदा विशल्यावुत्तस्थुरन्ये च हरिप्रवीरा: । (वा. रा. युद्ध, ७४-७३ )</blockquote>Meaning: With the advent of these medicines, all the dead vanaras (monkeys) became free from injury (foreign bodies) and pain. As soon as they smelled the aroma of these medicines, all the dead monkeys woke up as if they had woken up from sleep.<br />
<br />
=== Ashvinikumaras and Meshavrshana ===<br />
(मेषवृषण) Meshavrushana is one of the many names of Indra. Indra's vushans (testicles) had become useless due to the curse of Gautam Rishi. That's why [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvinikumaras]] planted the testicles of Aries to Indra. From this he got the name 'Mesha-Vrishana' which means testicles of aries. This story comes in Ramayana that indicates the evolved knowledge about Ayurveda related to transplant surgeries. <ref>Valmiki Ramayana Va (49/8, 10-12)</ref> Ayurveda texts mention about Ashvinikumaras and also their medical and surgical expertise. <br />
<br />
=== Term Vaidya ===<br />
<br />
=== Shalyakarma in Mudhagarbha ===<br />
<br />
=== Signs of living and dead person ===<br />
<br />
=== Marmas ===<br />
<br />
<br />
== Ayurveda in Mahabharata ==<br />
<br />
== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Ramayana_and_Mahabharata_(%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%87_%E0%A4%A4%E0%A4%A5%E0%A4%BE_%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135013Ayurveda in Ramayana and Mahabharata (रामायणे तथा महाभारते आयुर्वेदः)2023-01-12T07:55:36Z<p>DrDevashree: </p>
<hr />
<div>{{ToBeEdited}}<br />
<br />
Ramayana and Mahabharata are ancient epics in the form of poetry originally written by Valmiki and Vyasa respectively. These are collectively called as itihasa (Samskrit: इतिहास), that form the Smriti (Samskrit: स्मृति) part of the ''[[Prasthantrayi (प्रस्थानत्रयी)|Prasthantrayi]]''. Ramayana narrates the history of Lord Rama's activities in the world. While Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses. Bhagvad Gita, the holy religious text, which is in the form of a dialogue between Lord Krishna and Arjuna, is narrated in the Bhishma Parva of the Mahabharata. Although the subject matters of the Ramayana and the Mahabharata are diffrerent from that of Ayurveda, one can find multiple references in these 2 texts that mention concepts, application, practice and medicine in Ayurveda at relevant places. Looking at the references one can understand that Ayurveda was known and practiced in quite an evolved stage during the times of Ramayana and Mahabharata. <br />
<br />
== Ayurveda in Ramayana ==<br />
Incidentally, some words related to Ayurveda are found in this Ramayana. These words are mainly related to surgery. However, the most popular reference of Ayurveda medicine found in Ramayana is that of herb Sanjeevani which was brought by Hanumana following the prescription given by royal physician Sushena to revive the Laxmana and other army. <br />
<br />
=== Mountain with medicinal herbs ===<br />
In the Parvatayana adhyaya of Yuddha Kanda in Ramayana, there is a mention about Hanumana bringing mountain of medicinal herbs from Himalayas to Lanka. The location of mountain with medicinal herbs has been described in Ramayana as, ' Oshadhiparvata (mountain of medicines) is situated between Kanchan Parvat (Golden Mountain) near the Himalayas and the peak of Kailasa'. The names of the herbs that were required are also clearly mentioned. Sandhankarani. Vishalyakarani, savarnyakarani and Mrutasanjeevani were the 4 herbs growing on the oshadhi parvata which were brought by Hanumana and used by Vaidya Sushena. A sutra in this place described how after using /inhaling these herbs, in a fraction on omen the army of vanaras was brought alive. <blockquote>तावप्युभौ मानुषराजपुत्रौ तं॑ गन्धमाघ्राय महौषधीनाम्। बभूवतुस्तत्र तदा विशल्यावुत्तस्थुरन्ये च हरिप्रवीरा: । (वा. रा. युद्ध, ७४-७३ )</blockquote>Meaning: With the advent of these medicines, all the dead vanaras (monkeys) became free from injury (foreign bodies) and pain. As soon as they smelled the aroma of these medicines, all the dead monkeys woke up as if they had woken up from sleep.<br />
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=== Meshavrshana ===<br />
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=== Term Vaidya ===<br />
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=== Shalyakarma in Mudhagarbha ===<br />
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=== Signs of living and dead person ===<br />
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== Ayurveda in Mahabharata ==<br />
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== References ==</div>DrDevashreehttps://dharmawiki.org/index.php?title=Ayurveda_in_Ramayana_and_Mahabharata_(%E0%A4%B0%E0%A4%BE%E0%A4%AE%E0%A4%BE%E0%A4%AF%E0%A4%A3%E0%A5%87_%E0%A4%A4%E0%A4%A5%E0%A4%BE_%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A5%87_%E0%A4%86%E0%A4%AF%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83)&diff=135012Ayurveda in Ramayana and Mahabharata (रामायणे तथा महाभारते आयुर्वेदः)2023-01-12T03:43:05Z<p>DrDevashree: Created new page</p>
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Ramayana and Mahabharata are ancient epics in the form of poetry originally written by Valmiki and Vyasa respectively. These are collectively called as itihasa (Samskrit: इतिहास), that form the Smriti (Samskrit: स्मृति) part of the ''[[Prasthantrayi (प्रस्थानत्रयी)|Prasthantrayi]]''. Ramayana narrates the history of Lord Rama's activities in the world. While Mahabharata, is chiefly the story of two branches of a family - the Pandavas and Kauravas - who, in the War, battle for the throne. Interwoven into this narrative are several smaller stories about people dead or living, and philosophical discourses. Bhagvad Gita, the holy religious text, which is in the form of a dialogue between Lord Krishna and Arjuna, is narrated in the Bhishma Parva of the Mahabharata. Although the subject matters of the Ramayana and the Mahabharata are diffrerent from that of Ayurveda, one can find multiple references in these 2 texts that mention concepts, application, practice and medicine in Ayurveda at relevant places. Looking at the references one can understand that Ayurveda was known and practiced in quite an evolved stage during the times of Ramayana and Mahabharata. <br />
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== Ayurveda in Ramayana ==<br />
Incidentally, some words related to Ayurveda are found in this Ramayana. These words are mainly related to surgery. However, the most popular reference of Ayurveda medicine found in Ramayana is that of herb Sanjeevani which was brought by Hanumana following the prescription given by royal physician Sushena to revive the Laxmana and other army. <br />
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=== Meshavrshana ===<br />
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=== Shalyakarma in Mudhagarbha ===<br />
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=== Mountain with medicinal herbs ===<br />
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=== Signs of living and dead person ===<br />
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=== Term Vaidya ===<br />
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== Ayurveda in Mahabharata ==<br />
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== References ==</div>DrDevashree