VAI BHAV DADU-BP-2007

I PGT&R, JAMNAGAR, GUJARAT,

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INDEX
ACKNOWLEDGEMENT

INTRODUCTION IPGT&RA, JAMNAGAR

CONCEPTUAL STUDY

DISEASE REVIEW

DRUG REVIEW

CLINICAL STUDY

DISCUSSION

SUMMARY & CONCLUSION

BIBLIOGRAPHY

PROFORMA

THESIS SUMMARY
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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STUDY OF THE SPECIALITY OF

DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA
ADHYĀYA OF SU RUTA SAMHITĀ & ASSESSMENT
OF THE PRINCIPLE “PŪRVAH
PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA”

THESIS SUBMITTED FOR PARTIAL FULFILLMENT FOR THE

DEGREE OF “AYURVEDA VACHASPATI”

SCHOLAR

DR. VAIBHAV DADU

GUIDE
PROF. R. R. DWIVEDI
M. D., PH.D. (AYU.)
H.O.D., BASIC PRINCIPLES DEPARTMENT

CO-GUIDE

DR. MAHESH VYAS

AYURVEDA VACHASPATI, [M.D. (AYU.)]

DEPARTMENT OF BASIC PRINCIPLES (SPECIALITY – SAMHITA)
I.P.G.T. & R.A.
GUJARAT AYURVED UNIVERSITY
JAMNAGAR – 361 008
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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KEY FOR TRANSLITERATION

•
•
• A •
• dha •
•• Ā
• ņa
• I
• ta
•• •
• tha
• U • da
• Ū • dha
• na
•
• pa
• E • pha
•• Ai • ba
• bha
• •• O•
• ma
•• Au• • ya
• Ka • ra
•• la•
•• Kha•
• va
•• Ga• •• a•
•• Gha • şa
• sa
• Ca
• ha
• Ch •• Kşa •
• Ja X jña
• Jha
• Ţa
• Ţha
• Da
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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CONTENTS
Section No. Subject Page No.

INTRODUCTION: 01- 05
SECTION-I: CONCEPTUAL STUDY 06 – 87
Chapter 1: Introduction to S tra Sth na of Suśruta Samhit & its contents

Chapter 2: Conceptual and critical study of the speciality of the

“Doşadh tumalakşayavŗddhivijñ n ya Adhy ya”

Chapter 3: Study of the principle: “P rvah p rvoativrddhatv tvardhayeddhi

param param”

Chapter 4: Disease Review

Chapter 5: Drug Review

SECTION-II: APPLIED STUDY 88 - 115

Chapter 1: Clinical study

SECTION-III : DISCUSSION 116 - 136

SECTION-IV: CONCLUSION 137 - 141

SECTION –V: SUMMARY 142 - 145

SECTION-VI : APPENDIX

BIBLIOGRAPHY

PROFORMA
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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ABBREVIATIONS
A. H. : Aştanga H daya
Ca. ci. :Caraka Cikits sth na
Ca.su. : Caraka Sutrasth na
Ca.sa. : Caraka rirasth na
Ca. Si. : Caraka Siddhisth na
Ca. vi. : Caraka Vim nasth na
Su. sa. : Su ruta S rirasth na
Su.su. : Su ruta Sutrasth na
A.S Prarthana : Amla eeta Pr rthan
A. Mandya : Agni M ndya
T. Parusya : Twak P rusya
S. Saithilya : Sir aithilya
T. Darsana : Tamo Dar ana
S.Kasta : Sw sa Kaşta
s&0 s*0 : Su ruta Sutrasth na
s&0 (n0 : Su ruta Nid nasth na
s&0 Si0 : Su ruta rirasth na
s&0 (c0 : Su ruta Cikits sth na
s&0 u0 : Su ruta Uttaratantra
c0 s*0 : Caraka Sutrasth na
c0 (v0 : Caraka Vim nasth na
c0 (n0 : Caraka Nid nasth na
c0 Si0 :Caraka rirasth na
c0 e0 : Caraka Indriyasth na
c0 (c0 : Caraka Cikits sth na
ck\0 : Cakrap nidutta.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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INTRODUCTION
The amazing journey of yurveda from its divine origin to the present day has left us
wondering about the enormous potential this science possesses. Its successful existence since
time immemorial itself proves its scientific approach attributed to its unique principles that
have remained unchanged till date. The validity of Basic Principles of yurveda has kept this
immortal science existing till date.
The two pioneer Physicians c rya Caraka and Su ruta have shown the path to achieve the
long coveted goals of a long and healthy life. To maintain the position of yurveda for a long
period these seers created their own treatises or the Tantras as quoted by Vagbhat c rya:
t[¥I³nv[Si(dki>At[ t& pZYk` t>#ii(N t[(nr[ {a0 ñ0 s*0 1/4}
Albeit a few Samhit s are available today in a better state as many of the original ones are
either lost or are in an incomplete or dilapidated state, the Caraka and the Su ruta Samhit
enjoy a place of pride and honour among the medical fraternity. This is evident from the
number of translations of these in various languages of the world. These treatises are present
in the modified form as per the need of the time as revealed in the evolution of the Samhit
which underwent a series of Revisions and Redactions. These alterations were meant to
facilitate better understanding and interpretation of the texts. In spite of all these efforts for so
long the proper understanding and appropriate interpretation of these Samhit s is still a
challenge and remains an illusion.
Today, a number of Research works are in progress to unfold the hidden treasure in the
Samhit s all over the country. Some satisfactory progress has been achieved in the
comprehension of the Caraka Samhit as the various Catuskas and sth nas have been studied
to enlighten the principles stored and the application of the same.
The story is totally different when one comes to the Su ruta Samhit as a very few works
have been carried out for its study.The Su ruta Samhit primarily considered as a surgical
treatise though, in fact it is a complete Samhit elaborating the Aşţ nga yurveda. Su ruta
Samhit has contributed a lot to the fundamentals of yurveda.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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The first sth na of the Su ruta Samhit is the S tra Sth na which bears the topmost
importance as it is the collection of all the knowledge stored in the text in a concise form
which has been elaborated elsewhere in the treatise.
Though all the forty six chapters of the S tra Sth na of Su ruta Samhit are unique in their
subject and content having wide range of applications to every branch of yurveda this work
is confined to the study of the chapter 15th of S tra Sth na namely the
“Doşadh tumalakşayav ddhivijñ n ya Adhy ya”.
The Doşa – Dh tu - Mala are the fundamental concepts of yurveda and accepted as the
prime constituents of the human body. The physiology and pathology of yurveda revolves
around these three as these are considered as the base of the body just as the root for the plant
which is responsible for the origin, growth, maintenance and destruction of the plant.
The homeostasis of the body is the equilibrium of these Doşa- Dh tu - Mala while the
unhealthy state is the disturbance of this equilibrium which is manifested either as Kşaya
(diminution) or V ddhi (increase). This Kşaya and V ddhi of the Doşa Dh tu Mala is the crux
of the chapter fifteen of the S tra Sth na of the Su ruta Samhit namely
“Doşadh tumalakşayav ddhivijñ n ya Adhy ya”.
This chapter is a treasure of knowledge for the academicians & the practitioners as the
general principles of yurvedic fundamentals which are the base of whole of Ayurveda is
explained in this chapter. The yurvedic physiology & pathology as well as the general
principle of management have been quoted in this chapter. The best example of such a
quotation is:
p*v<:p*vi[<¥(tvZZÛRvit` vF<y[(Û pr> pr>. tAmid(tp\vZÛini> Fit*ni> ïisn> (htm` >..
This means that the increase in one Dh tu leads to increase in the subsequent Dh tus and so
the diminished Dh tu can be augmented by increasing the previous Dh tu and vice versa.
This concept has a very broad spectrum of application and utility for which the first
requirement is to comprehend this fundamental principle by studying the same in detail and
then to be applied in the practice.

Thus this chapter has been selected for the descriptive study with the following aims and
objectives.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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AIMS AND OBJECTIVES

Œ To perform a comprehensive study of the “Doşadh tumalakşayav ddhivijñ n ya”of

the Su ruta Samhit in the literary and fundamental aspects.
ΠTo study the applied aspect of the same.
Œ Comprehensive study of the principle “P rvah p rvoativ ddhatv tvardhayeddhi
param param” in the literary and fundamental aspects.
Œ Evaluation of the above principle clinically on the patients of Rakta Kşaya.

PREVIOUS RESEARCH WORKS

As mentioned earlier the works on Su ruta Samhit are hard to find. No work till date,
with the eye of Basic Principles has been done on the S tra Sth na of the Su ruta
Samhit and thus no work has been tried out on the chapter “Doşa Dh tu Mala Kşaya
V ddhi Vijñ n ya Adhy ya”. Thus, this work is the first of its kind which will
emphasize on the speciality of this chapter in general with special reference to the
literary and applied aspects of the principle “P rvah p rvoativ ddhatv tvardhayeddhi
param param”in the patients of Rakta Kşaya.

SOME WORKS ON THE SUŚRUTA SAMHITĀ

1) Su ruta Samhit ke Nirneeta evam Anirneeta Dravya. A.N.Sharma,1963,GAU,jamnagar

2) A study of the philosophical material in Caraka and Su ruta Samhit . Jyotir Mitra,1970, ,
BHU, Varanasi
3) Surgical instruments of Su ruta. V.N.Prasad,1971, BHU, Varanasi
4) Su ruta Samhit mein varnita vibhinna Shalya Karmon ka Vivechanatmaka Adhy yana.
R.N.Mishra,1978,BHU,Varanasi
5) Su ruta ka samajika Evam Sanskritik Dristikona. Km. Madhuri Singh,1986, BHU,
Varanasi
6) Su ruta Samhit Ka Vanaspatika Adhy yana. M.C.Sharma, 1993, Udaipur.
7) Su ruta ka Kriy Shareera Vishayak Yogadana , P.J.Kaur,1994 State yurvedic College,
Lucknow.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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8) “Salient features of Su ruta’s applied anatomy” front approval regarding.

M.D.sharma,1996,NIA,Jaipur

SOME WORKS ON THE RAKTA KŞAYA / RAKTALPATA

™ Bhallataka Rasayana Nirmanatmaka evam Raktalpata par Prabh va, K.C.Sharma,1997,

NIA Jaipur
™ Mandooradi Yoga Ka Balakon Ke Paripeksya mein Rakta Kşaya par Cikitseeya
Adhy yana. J.P.Nama, 2003,NIA Jaipur
™ Ayurvedokta rasa-rakta va Adhunikokta blood Ka Vivechanakmaka Adhy yana
(Raktalpata Ke Sandarbha Mein).Rupesh Pendem, 2003, Nagpur.

THE ASSESSMENT OF PREVIOUS WORK AND IMPORTANCE OF PRESENT

STUDY:

From above it becomes crystal clear that the topic selected for the present study has
remained untouched from the research point of view till now and no work has been
conducted on this. The works conducted so far were concerned with the various disciplines
but no work has been accomplished from the vision of the Basic Principles. This work has
been specially designed in light of the Basic Principles discipline. The importance of the
Chapter and the principle selected is enormous as the health depends upon the Homeostasis
of the Dh tus which can be managed by following the above Principle. The conceptual
study and the applied study, both are new and thus this research work bears immense
importance for the science as well as the Humanity. A humble effort has been made by the
Scholar to complete this noble work.

PLAN OF THE STUDY

This study is divided into four parts:

1) Conceptual study

2) Applied study /Clinical study

 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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3) Discussion

4) Summary and Conclusion

CONCEPTUAL STUDY

Materials & Methods:

For this study, the basic and conceptual materials have been collected from the yurvedic
classics viz Brhattrayee and Laghutrayee mainly the Su ruta Samhit , Caraka Samhit and
other classics with the available commentaries as well as various reference books to be
reviewed.
Various Publications, Text books, Research papers, proceedings of seminars have been
referred to collect the literary material. All these literary materials collected have been
critically analyzed assessed and evaluated as per the hypothesis and problem selected here.
Related portion of modern medical science has also been compiled and considered. The
discussions with the Senior and renowned academicians have paved the way to reach to
some fruitful conclusions.
This conceptual contrive has been further divided into five chapters so as to make a better
understanding of the subject. The first chapter deals with a glimpse on the introduction and
specialities of the S tra Sth na of Su ruta Samhita. Second and third chapters incorporate
the critical study of Speciality of Doşadh tumalakşayav ddhivijñ n ya Adhy ya and the
conceptual study of the various aspects of the principle “P rvah
p rvoativ ddhatv tvardhayeddhi param param” respectively.
The Disease review and Drug review has also been mentioned under the conceptual study
in the chapter fourth and fifth respectively. All the direct and indirect references related to
the disease and the drugs have been collected and compiled. As per the need some
innovations with logical reasoning have been done.
APPLIED STUDY /CLINICAL STUDY
In order to apply and evaluate the principle of “P rvah p rvoativ ddhatv tvardhayeddhi
param param” the clinical study has been carried out. For the clinical study the materials
and methods include the registration of the Patients as per the criterion of inclusion as well
as exclusion. The special research proforma incorporating all the required examinations and
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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investigations conducted with the use of the Ayurvedic and modern techniques has been
made.
The selected patients of Rakta-Kşaya have been randomly divided into two groups viz.
Group A (Treatment group) and B (Standard Control group).
Group A /Treatment Group: Patients has been prescribed the Satavari Siddha Ksira with
appropriate Pathy pathya.
Group B /Control Group: Patients have been prescribed the Nira Siddha Ksira with
appropriate Pathy pathya.
Thus, the work has to be accomplished under the four sections viz the conceptual study, the
applied /clinical study, the facts and results obtained to be discussed elaborately under the
section of discussion and lastly the conclusions or final say and the summary of the whole
work is stipulated. At the end appendix containing Bibliography, Abbreviation and research
proforma will be given.
All the honest efforts are supposed to be made in compiling and collecting the matter with
the due references. All the obtained Data have been evaluated and analyzed with intellect
along with the direction and fruitful suggestion of the guide. Even though the completion of
work cannot be claimed and some shortcomings are likely to remain, they all are to be
credited to scholar himself and for that he may be forgiven. Wise, educated may definitely
assess and evaluate the validity of work.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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The S tra sth na is present in all the treatises of yurveda. This is accepted as the foremost
and most important among all the sth nas in every treatise as it is the treasure of the basic
principles of the science having a wide range of application to all the other sth nas. Without
a proper comprehension of the S tra sth na the proper understanding of the yurveda is
impossible and so the goal of the Dh tus mya is hard to achieve.
Though the Su ruta Samhit is known for its contribution to the r ra Vijñ na and alya
Tantra as mentioned in the first chapter itself:
aOTiAv(p ciy&v[<dtºì[Ov[td[vi(Fkm(Bmtm`, aiS&(k\yikrNit` yºìSAìxiriI³np\INFinit` sv<tºìsimiºyiË
{s&0s*01/18}
But a close and minute scrutiny of the Su ruta Samhit reveals its immense contribution to
the Basic Principles of all the branches of yurveda which are highlighted in the s tra
sth na. Caraka also accepts the supreme importance of s tra Sth na as rightly quoted by
Cakrap ni:
(n(Kltº#ip\FiniY<i(BFiyktyi Åli[kAYinm[vig\[ väÄymmºyt` . {c0s*0 ck\ 1/1}
The s tra sth na of the Su ruta Samhit contains 46 chapters dealing with all the
fundamentals of the yurveda which are applied elsewhere in the complete treatise. S tra
sth na acts as the Udde a of Samhit .
b)j> (c(k(RstAy[[]tRsmis[n p|k)(t<tm` .. s(v>Sm¹yiyStmAy Äyi²yi B(vOy(t .. s&0s*01/39
The S tra Sth na of the Su ruta Samhit is the base of the complete Samhit as in the first
chapter itself c rya Su ruta explains that the subject matter of the complete Samhit has
been mentioned in the Seed form i.e. just as a seed develops into the various parts of the
plant like the root, leaf, flower and fruit similarly the whole subject matter of this Su ruta
Samhit has been quoted in a very concise form in the S tra Sth na which has been
elaborated in the whole Samhit and the coming chapters. It is noteworthy that no work till
date as per our knowledge has been accomplished to unfold the treasure of knowledge in the
S tra sth na of the Su ruta Samhit from the vision Basic Principles. Thus, here as per the
need only the S tra sth na is being highlighted. Before going into the details of the S tra
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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Sth na, let us first understand the literal meaning of word “S tra” and then have a glimpse
on the S tra sth na of Su ruta Samhita.

EXPLANATION OF THE WORD “S TRA”

Etymology
According to M. Monier Williams:
The word S tra means “to put together”, “to produce”, a manual consisting of string etc.

According to abdakalpadruma:
s*ìy(t¥n[n[(t s*ìm`
AvÃpixrms>(d³F> sirvIÚÆvti[m&Km` . aAti[Bmnvwø s*ì> s*ì(vdi[ (vd&: ..{m&³Fbi[F T)ki, d&gi<dis}
The S tra is one which is concised {AvÃpixrm`}, which is undoubted (as>(d³Fm` ), which is the

extract of Knowledge (sirvd`), which can be interpreted in many ways {(vÆvti[m&Km` }, which
has a precise meaning {aAti[Bm` } and which is told in good manner without any abusive or
condemning words. {anvwm` )

According to yurvedic classics:

s*cnit` s*ìNiø]v svniøiY<sºtt[:..
PT`cRvi(r>Sd¹yiy> s*ìAYin> p\cxt[ .. s&0s*03/12
s*cnit` l[Sti[¥Y<p\kiSnit`
s*ìNit` aYi<ni> yYiAYin> (nv[Snit` {s&0s*03/12, DÃhN }
svnit` jnnit`
aY<sºtt[: aY<sm*hAy
S can t means the explanation in a very concise form or as an indicator.
S tran t means the placement of the varied subjects at their appropriate position.
Savan t means production of the various sth nas i.e. various subjects.
Arthasantateh means “generation and expansion of the subjects with their meanings”
yYi s&mnsi> s*ì> s>g\hiY<> (vF)yt[. s>g\hiY<> tYi¥Yi<nimZP)Ni s>g\h: kZt: ..{c0s*0 89}
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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As the thread is the source for collection of the flowers to prepare a garland similarly the
s tra sth na is the collection of the various subjects on varied topics which are going to
form a complete Samhit .

DEFINITION OF THE S TRA STH NA:

From the above description the S tra Sth na may be defined as that which enlightens the
several subjects along with their meaning in a concise form at the appropriate place which is
capable of producing a number of interpretations and inferences.

THE CONTRIBUTION OF THE S TRA STH NA IN THE VARIOUS FIELDS OF

YURVEDA:
The S tra Sth na of Su ruta Samhit contributes a lot towards various fields of yurveda
ranging from the Basic principles to the field of Dietetics. Though the “ alya Tantra” has
been the crux of the Su ruta Samhit , its contribution in other branches is also a substantial
one. Let us now try to highlight the matter in the S tra Sth na as per the important
disciplines particularly the Basic principles.

CONTRIBUTION OF THE S TRA STH NA OF SU RUTA SAMHIT IN THE FIELD

OF BASIC PRINCIPLES:
Su ruta is the first person to give the “Pratyamga Lakşana” of Aşţ nga (specific
definitions of all the eight branches) of yurveda. (Su.su.1/8)
Without using the term “Pram na”,Su ruta has indirectly proved them while
establishing the supremacy of alya Tantra with the Pratyaksa, gama, Anum na and
Upam na (comp. to Caraka, Yukti has been excluded) (Su.su.1/16 )
A specific and fundamental definition of Puruşa as per yurveda with its
supremacy has been established. (Su.su.1/22 )
Vy dhis have been broadly clasified into four types as per their cause – gantuka,
r ra, M nasa, and Swabh vika, this is a fundamental principle having wide spectrum to
be utilised in the Nid na speciality. (Su.su.1/24)
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Four fundamental principles of treatment Sam odhana, Sam amana, h ra and

c ra have been quoted. (Su.su.1/27 )
The whole object of investigation in yurveda has been categorized under four
groups viz. Puruşa, Vy dhi, Auşadha and Kriy K la. These objects of investigation may
be inferred as the various topics of research in yurveda. (Su.su.1/38)
The methodology of initiation of the disciple has been clarified in the S tra Sth na
second namely the işyopanayan ya Adhy ya.
Su ruta has stressed on the need of theory as well as the practical know how for a
successful physician. (Su.su.3/53)
The need and importance of higher education has been clearly described.
(Su.su.3/56 )
Su ruta is the first yurvedic savvy who has emphasized the need of knowledge of
the allied sciences for the better understanding of yurveda. (Su.su.4/7)
The K la has been comprehensively discussed in the tucary Adhy ya mentioning
its practical divisions into the Sad tus, Ayana dvaya, tu prabh va, relation of the tu
and Dina, and the normal – abnormal seasons.
Medical Ethics are the biggest contribution of Su ruta. Su ruta elucidates the dos
and don’ts of the physician while attending a patient like the former instructs the latter to
avoid the company of the woman alone in the house as well as cautions the physician not
to accept anything from them. (Su.su.10/9)
The eligibility of a physician to enter the medical profession has been dealt with in
the Vi ikh nuprave n ya Adhy ya. (Su.su.10/3)
The Sadvidha Parikş (six methods of the examination) of the disease with the help
of the five Senses and interrogation has been a fundamental contribution of Su ruta.
(Su.su.10/4)
The fundamental concept of the formation of the Dh tus within the specific time
along with the three modes of circulation of the Rasa dh tu (Rasa Gati) has been clarified
in the S tra Sth na chapter 14, onitavarnan ya Adhy ya.
c rya Su ruta has laid great importance to the Rakta and the pros and cons of the
Raktamokşana. The Rakta has been accepted as the Jeeva. (Su.su.14/44)
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The unique chapter incorporating the complete yurvedic physiology & Pathology
namely the Doşadh tumalakşayav ddhivijñ n ya Adhy ya bears special importance
which is studied here in detail.
The three anomalies of Ojas is the fundamental and unique contribution of
Su rut c rya viz. Visramsana, Vy pada and Kşaya. (Su.su.15/25)
The most widely accepted definition of the Swastha Puruşa or the Healthy person is
given by the Su rut c rya that is a complete definition in all the aspects viz Physical and
Psychological for the individual and the society. (Su.su.15/41)
The causative factor for the Ruj (Pain), P ka (Ripening) and the P ya (suppuration)
are said to be the V ta, Pitta and the Kapha Doşas respectively. (Su.su.17/7)
The Pathyatama and Apathyatama h ra are explained in the 20th chapter Hit hit ya
Adhy ya.
The concept of Viruddha h ra (incompatable food) has also been discussed with
various examples of the incompatibilities in the Hit hit ya Adhy ya.
The nirukti of the Doşas has been given in the chapter 21, Vranapra na Adhy ya.
(Su.su.21/5)
The five varieties of pitta are named by Su rut c rya for the first time in the form of
Agnis. (Su.su.21/10)
Su ruta has accepted the Pitta and Agni as functionally identical entities. All the
functions of Agni are carried by Pitta in the body. (Su.su.21/9)
The most important contribution of Su rut c rya is the description of Kriy k la as
the time of treatment that can prevent the progression of the disease. (Su.su.21/36)
The classification of diseases into two groups as the astra s dhya and the
Sneh dikriy s dhya, followed by three types of dukha divided into seven types of
diseases is a valuable contribution of Su ruta towards the fundamentals of the science.
(Su.su.24/3-4)
The doctrine of the manifestation of diseases as per yurveda has been given by
Su ruta. This implies the Srotas obstruction by the vitiated Doşas to produce the disease
at that site. (Su.su.24/10)
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The “Arişţa” has been explained in the five chapters of S tra Sthan which are
detailed in the Indr ya Sth na by the Carak c rya. These five chapters deal with the
general concept of the Arişţas (Vipar t viparita Vrana Vijn n ya), The Arişţas related to
the Dreams (Vipar t viparita swapna Nidar an ya), The Arişţas related to the
Pancendr y rtha (Pancendr y rtha Vipratipatti Adhy ya), Arişţas related to the Ch ya –
Prabh (Ch yaVipratipatti Adhy ya), Arişţas related to the changes in the body parts
(Swabh v Vipratipatti Adhy ya).
The eight diseases which are tough to cure known as Mah gada are numerated by
Su ruta. (Su.su.33/4)
The cikits catuşp da or the four limbs of treatment are described by c rya as
described by Carak c rya. (Su.su.34/15)
Su ruta also mentions the importance of examination of yu before commencing the
treatment of the patient. After ascertaining the yu the following factors need to be
examined viz. Vy dhi, tu, Agni, Vayas, Dehabala, Satva, S tmya, Prak ti, Bheşaja and
the De a. (Su.su.35/3)
The concept of Kriy sankara is a new concept mentioned in the Su ruta Samhit .
This is a very important concept needed for achieving success in the clinical practice.
This concept cautions the physician not to continue drugs from various therapies
simultaneously. (Su.su.35/48)
While describing the Rasotpatti from the Pancamah bh tas three very important
concepts of the bh ta samyoga viz. Paraspara Samsarga, Paraspar nugraha and the
Paraspar nuprave a have been mentioned which can be used to understand the
conjugation and configuration of the Mah bh tas in a substance. (Su.su.42/3)
In the last two chapters of the S tra Sth na viz. Dravadravya Vidhi Adhy ya and the
Annap na Vidhi Adhy ya the fundamentals of the Dietetics has been elaborated.
The scientific methods of the Purification of water with the characters of the potable
and polluted water have been a valuable contribution of the Su ruta Samhit .
(Su.su.45/ 11-20)
The qualities of the water from the rivers according to the direction of the movement
are a matter of research and clearly indicate the minute examination view of the author.
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This becomes more relevant today as there is much talk on the ambitious plan of the
Government of India to join the various rivers. (Su.su.45/21)
In the last chapter of the S tra Sth na the post prandial activities have been indicated
which is an essential thing to remain healthy. (Su.su.46/483- 492)
Emphasising the importance of Agni, as per the need the types of Ajeerna with its
cause, treatment and complications have been described in the last chapter of the S tra
Sth na itself. (Su su 46/499- 513)
The twenty Bhautika Gunas with their actions have been mentioned by the
Su rut c rya. (Su.su.46/514- 524)
The Malas (waste products) of the h ra (food) and the Dh tus (Tissues) is
mentioned in the forty sixth chapter of the S tra Sth na of the Su ruta Samhit .
(Su.su.46/528- 529)

CONTRIBUTION OF THE S TRA STH NA OF SU RUTA SAMHIT IN THE FIELD

OF ALYA TANTRA:
• alya Tantra has been accepted as the main branch of yurveda which has been
proved by the Four Pram nas. ( Su.su. 1/16)
• Trividha Karma in any surgical procedure has been mentioned in the Su ruta
Samhit . These are the p rva karma (pre- operative), pradh na karma (operative) and the
pa c t karma (post – operative procedures). (Su.su. 5/4)
• Biggest contribution of Su ruta Samhit in the alya Tantra is the Aşţavidha
astrakarma. (Su.su. 5/5)
• Qualities of the alyavid/Surgeon are clarified in the Su ruta Samhit . ( Su.su. 5/10)
• The Raks Karma or the post operative preventive measures have been elaborated in
the Su ruta Samhit . (Su.su. 5/19 - 33)
• Vranitop sana (Care of the wounded) has been comprehensively explained in the
Su ruta Samhit . ( Su.su. 5/35 - 37 )
• The backbone of the alya Tantra, the Yantras and the astras have been allotted
separate chapters mentioning their all the aspects. ( Su.su. 7 & 8)
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• The Anu astra or the Para surgical procedures have been detailed in the S tra
Sthan of the Su ruta Samhit . ( Su.su. 7/15)
• The practical training or the Yogy has been clarified by the Su rut c rya. (Su.su. 9)
• The important and most widely used para surgical procedures viz. Ks ra, Agni and
Jalouk have been described in the separate chapters. (Su.su. 11, 12, 13)
• The importance of Rakta has been propounded by the Carak c rya also but the
concept of Raktamokşana as the pramukha Cikits in the alya Tantra is the unique
contribution of Su ruta Samhit . (Su.su. 14)
• The four methods to control the excessive bleeding, which form a very important
life saving emergency treatment during any surgical procedure or during any accident
which damages the Marma has been described by Su ruta that are very scientific and
widely used today. (Su.su. 14/39 - 40 )
• A very recently developed science of Cosmetics had been developed by Su ruta as
separate chapters have been dedicated to the science of Earlobule puncture and repair of
the mutilated ear, . (Su.su. 16)
• A totally new and specialized branch of Plastic Surgery has also been developed by
Su ruta under the N sa and Ostha Sandhana popularly known as the rhinoplasty and the
Oroplasty.
• The seven fundamental principles of management of all the sopha (swellings) are
propounded by the author of Su ruta Samhit .(Su.su. 7/17-18)
• The concepts of the lepa and the Bandha in the management of the Vrana are
exclusively mentioned by Su ruta. (Su.su.18 )
• The eight seats of the wounds, Vrana vastu are mentioned in the Su ruta Samhit .
(Su.su. 22/3)
• The important attributes of any Vrana like the Sr va, Vedana, Varna,
s dhy s dhyat have been elaborated in the S tra Sthan of Su ruta Samhit . (Su.su. 22)
• The differential diagnosis between the uddha, Rohi and the Rudha vrana has been
explained in the Su ruta Samhit .(Su.su.23/18 – 20)
• The detailed view of the Seevana (Suturing) is the gift of Su ruta Samhit to the
modern surgeons. (Su.su. 25/16- 28)
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• The astra karma vy pad (complications of surgery) have been stated for the first
time in Su ruta Samhit . (Su.su.25/30)
• The Definition, kinds, composition, movements, dwelling, symptoms, and the
removal of the alya has been completely dealt with in the separate chapter of the
Prana ta alya Vijnan ya Adhy ya.
• The Fifteen methods of removal of the Anavabaddha alya (loosely bound foreign
bodies) with the routes of extraction have been mentioned by Su ruta for the first time in
the aly panayan ya Adhy ya.

CONTRIBUTION OF THE S TRA STH NA OF SU RUTA SAMHIT IN THE FIELD

OF DRAVYAGUNA AND BHAIŞAJYA KALPAN :
Before collection of the drugs the general examination of the land is to be done and
the medicine should be collected from the land that possesses the desired qualities in that
drug. (Su.su. 36/6)
The drugs that are to be used in a fresh state and the drugs not to be used in the fresh
state are furnished by Su ruta. (Su.su. 36/7-8)
The construction of the Bheşaj g ra has been described in the Su ruta Samhit .
(Su.su. 36/17)
In the Mi raka Adhy ya the drugs are described as per their actions in the eight
kinds of treatment of the swellings. (Su.su. 37)
In comparison to the Panc at Mah kas ya of the Caraka Samhit , there are 37
Ganas of drugs named as per the main ingredient in the Su ruta Samhit . (Su.su. 38)
The Auşadha M tr or the Doşage of the drugs has been illustrated by Su ruta in a
different manner, in terms of the Amjali, Vid lapada, and Aksa. (Su.su. 39/14)
In the chapter on the Rasa, Virya, Vip ka etc. Ac rya Su ruta decides that the
Dravya is the most important among all as the latter is the abode of all. (Su.su. 40/15)
Prabh va of the drugs has been coined as the Amim msya as these cannot be proved
logically. (Su.su. 40/19)
The Dravyotpatti, genesis of the substance from the Pancamah bh tas and the
relation between the Bh tas and the Virya has been explained. (Su.su. 41/11)
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The kalpanas for the Virecana has been explained in the chapter 44, Virecanadravya
Vikalpa Vijn n ya Adhy ya.
The Sadvidha Kas ya Kalpan is the biggest contribution of the Su rutacarya in the
field of the Bhaisajya Kalpan . (Su.su.44/90)
Under the Dh tu Varga the properties of Swarna (Gold), Rupya (Silver), T mra
(Copper), K msya (Bronze), Trapu (Tin) and Loha (Iron) have been clarified in the
Annap na Vidhi Adhy ya. Su ruta is the first Ac rya to mention this varga.
(Su.su.46/326- 329)
Likewise the properties of the Manis i.e. Mukta, Vidruma, Vajrendra, Vaidurya and
Sphatika have been described. (Su.su.46/329- 330)
The difference between the Manda, Peya, Vilepi and Yav gu as per their water
content is also a valuable contribution of Su ruta Samhit . (Su.su.46/344- 345)
Some new secondary Kalpan s have been introduced by Su ruta viz. R ga, S dava,
Khada, K mblika. (Su.su.46/376- 378)

Thus, it can be concluded that the S tra Sth na of Su ruta Samhit is the treasure of Basic
Principles of all the branches of yurveda. Without proper understanding of the Basics
propounded in the S tra Sth na it is not wise to study the other Sth nas. The S tra Sth na
of Su ruta Samhit reveals the progressive development in the fundamentals of
yurveda.
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After highlighting the glimpses on the specialities of the S tra Sth na of Su ruta Samhit , it
is the time to go through the comprehensive and critical study of the chapter
Doşadh tumalakşayav ddhivijñ n ya Adhy ya in its literary & applied aspects. This chapter
incorporates the etymology of various terms used in this chapter followed by the detailed
view of the various topics mentioned in the chapter. All these topics are being critically
elaborated with the help of references available in other treatises and their commentaries.
The specialities of the chapter in terms of Tantra Gunas like the Tantrayukti, Siddh nta, et
al have also been studied under this heading which enriches the literary beauty of the study.
ETYMOLOGY

di[P Fit& Ml
apkP<p\yi[jk[ vAt& FirNit` Fitv: mZ¶yt[ Si[¹yt[ /
d&P` Fit& - v]kZRy[ krN[ + F)yt[ sv<> aIAm(Òi(t m(ln)krNit` ml: /
Göi` mlt[Firy(t Äyi¹yi(ddi]g<º¹i(m(t
d*Pyºt)(t di[P:

xy vZ(Û (vXin)y a¹yiy

(x xy[, apcy:, vZF` + (än` , vF<nm` (v(SOT Xin> a(F + e¦ + Göi`

ly:, (nly:, p\ly:, upcyi[ vZ(Û: (vS[P Xin> pTl, ki·D, p\krN, pv<,
kÃpiºt: sºt(tr[v vZ(Û: SiAì Xin> uÃlis:
aF)yt[¥IAmÒin[n
vi¥Y<(vS[P eRy¹yiy:

“NOMENCLATURE” OF THE CHAPTER

The chapter’s name suggests that it deals with the specific study of the kşaya –
V ddhi of the Doşa, Dh tu and the Mala.
Commentators believe that this nomenclature of the chapter is incomplete as the
review of the chapter reveals the discussion on the Upadh tus, Ojas and other
miscellaneous concepts as well which are not covered by the Nomenclature.
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As per revered commentator Dalhana, the term “ di” should be inferred after the
Mala that shall incorporate all the subjects other than the Doşa, Dh tu and Mala, i.e. the
Upadh tus, Ojas et al which are a part and parcel of this chapter.
c rya Cakrap ni opines that the word “Dh tu” itself incorporates the Upadh tus
and the Ojas. The Upadh tus and Ojas both owe their origin to the Dh tus.
The arrangement of the words also signifies the speciality of the nomenclature. In
this chapter’s nomenclature the sequence of the Doşa, Dh tu and then Mala suggests that
the Doşa are the dominant entities upon which the Dh tus and Mala depend.
ARRANGEMENT OF THE CHAPTER IN THE SAMHIT
The chapter is placed in the S tra Sth na after the fourteenth chapter “ onita -varnan ya
Adhy ya” followed by the Sixteenth chapter namely “Karna vyadh -bandhavidhi
Adhy ya. The logic behind this arrangement may be understood as:

The fourteenth chapter states “t[Pi> xyvZ(Ü Si[(Nt(n(m_i[” {s&0 s*0 14/21) i.e. the kşaya
and V ddhi of the Dh tus is attributed to the onita. Thus to explain this, the chapter on
the kşaya – V ddhi of the Doşadi has been enumerated after the “ onitavarnan ya
Adhy ya”.

The chapter “Doşadh tumalakşayav ddhivijñ n ya Adhy ya” concludes with the
definition of Swastha Puruşa. The chapter sixteenth “Karnavyadh -bandhavidhi
Adhy ya is the continuation of the subject in the form of Karnavyadhbandh vidhi in the
Swastha. Therefore, it is logical to have the “Doşadh tumalakşayav ddhivijñ n ya
Adhy ya” between the fourteenth and the Sixteenth chapters.

Before going into the details of the critical study of every s tra of the chapter it is
mandatory to have a glimpse on the gross classification of the verses on the basis of their
subject matter. Prior to this first let us first visualize the number of S tras in the chapter
Doşadh tumalakşayav ddhivijñ niya Adhy ya as per the available texts of renowned
authors.
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Authors & Number of verses in

Name of the Text Doşadh tumalakşayav ddhivijñ niya Adhy ya
Su ruta Samhit English Translation – 41
Prof. K.R. Srikantha Murthy.
yurveda – Tattva –Sandipik : 48
Kavir ja Ambik Dutta Shastri.
Nibandhasangrah khya Vy khya – 41
Vd.Jadavji Trikamji c rya.
Bh numati commentary edited by 41
Vd.Jadavji Trikamji c rya &
Nandkishore Sharma Bhisag c rya.
Hindi translation of Dalhana, RAV 41
publication.

From the above table it becomes clear that maximum authors accept the number of verses in
the Doşadh tumalakşayav ddhivijñ niya Adhy ya as 41. Therefore, now onwards the study
will follow this maximum supported view. The subject matter of the 41 verses in the chapter
Doşadh tumalakşayav ddhivijñ niya Adhy ya can be categorized as under:
Verse Number Contents
1–2 Name of the chapter and the narrator.
3–6 Normal functions of the Doşa, Dh tu, Mala and
Upadh tu.
7 – 12 Kşaya of the Doşa, Dh tu, Mala and Upadh tu as
well as the general method of treatment.
13 – 18 V ddhi of Doşa, Dh tu, Mala and Upadh tu as well as
their general principle of control.
19 – 28 Elaboration of Oja & Bala which includes their
Laksana, Pr krt Guna - Karma, Trividha Vik ti &
Correction of the Vik tis.
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29 – 31 Beneficial diet for the mitigation of the Kseena Doşa,

Dh tu, Mala and Bala.
32 – 35 Description of Sthoulya & K r ya viz Nid na,
Laksana, Upadrava, Cikits . The importance of
Madhya ar ra with its characters.
36 – 41 Miscellaneous topics viz strength of the Doşa,
Aniyata M na of the Dos di, S mya Laksana and the
definition of the Swastha.

From the table it becomes clear that the chapter covers a wide range of topics ranging from
Dos di to the Madhya ar ra. In addition to this it also covers some major topics like the
M na of Dos di, Definition of Swastha et al which demand a great deal of analysis &
discussion.
To reach the stage of discussion & analysis it is mandatory to understand the complete
chapter V kya ah – V ky vayava ah. This means the elaboration of the meaning of all the
Sutras one by one, which is being stated below.

CRITICAL STUDY OF THE CHAPTER VĀKYAŚAH – VĀKYĀVAYAVAŚAH

Œ DOŞADH TUMALAM LAM HI AR RAM:

di[PFit&mlm*l> (h Sr)r> , tAmid[t[Pi> lxNm&μyminm&pFiry {s&0s*0 15/3}
As per the name of the chapter Su ruta has first stated the need of knowing the various
aspects of Doşa, Dh tu and Mala in this S tra. This quotation reveals that the Doşas are
the root of the Dh tus and Malas which make the body.
The Doşas are thus the very cause of existence of the body. The word M la means the
cause of origin, growth, maintenance, and death.
yYi vZxid)ni> s>Bv(AY(tp\ly[P& m*l> p\Fin>, tYi Sr)rAy vitidy eRyY<: {s&0s*0 15/3, DÃhN}
m*l(mRyirÀBkRvit` {s&0s*0 15/3, Bin&mt)}
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Dalhana again clarifies the importance of Doşas with the help of an example. He states
that the significance of the Doşa in the body is the same as that of the root to a tree. As
the root is the cause of existence of a tree, the Body also owes its existence to the Doşa.
c rya Cakrap ni opines that the “M la” indicates the cause of Origin. Thus, in the
beginning of the chapter itself Su ruta emphasizes the top position of the Doşas among
all the entities of the Body. The Tridoşa are believed to be the representatives of the
three universal bodies viz The Sun, the Moon and the Air as narrated in chapter 21st,
Vranapra na Adhy ya:
(vsgi<din(vx[p]: si[ms*y<i(nli yYi . FiryIºt jgÑ[h> kf(p_ii(nliAtYi .. {s&0 s*0 21/8}
Thus, the three major biological functions of Anabolism, Catabolism and Movement are
performed by the triad of Kapha, Pitta and the V ta. The health of an individual is
attributed to the status of the Doşa in his body. The balanced state of the Doşa is the
cause of the health while the imbalance of the Doşa is termed as the disease.
Although, the D şyas i.e. the Dh tus and the Malas also play an important part in the
maintenance of the body, they are incapable to produce the disease independently. The
vitiation in these D şyas is brought about by the Doşas. Thus, it is mandatory to know the
balanced and imbalanced state of the Doşas first followed by the same for the D şyas.
Thus, any vitiation in these three poses a great threat to the health. Therefore, it is
mandatory to understand the three in all the aspects for which this chapter has been
stated. So, the c rya has narrated the Pr k t Karma (Normal functions) first followed
by the Vaik t karma (Abnormal functions) of these three vital entities of the body.
The word “M la” for describing these three Doşas has been used for the first time by
Su ruta though all the c ryas have accepted the significance of Doşas. It is the
speciality of the chapter that the very cause of elaboration is explained first and this may
be taken as the introduction to the subject.
The specific feature of this verse is the existence of two sub verses also. In the two sub
verses of this S tra the Pr k t Karma of V ta and the Pitta are mentioned.
As per the chapter’s name the kşaya and V ddhi had to be explained in this chapter but as
per the need the c rya starts with the Pr k t lakşana of the Doş di followed by the Vaik t
lakşana. These Pr k t & Vaik t lakşana of the Doş di may be understood in two ways viz :
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Swabh v khya Limga: Guna (Properties)

Karm khya Limga: karma (Functions)
The Swabh v khya Limga of the Doşas has been explained elsewhere i.e. the properties of
Vata are narrated in the Su. ni. 1 while the properties of Pitta & Kapha in the Su. su. 21.
In the chapter “Doşadh tumalakşayav ddhivijñ niya Adhy ya” the special emphasis has
been given to the Karm khya Limga, functions of the normal and the abnormal Doş di.
Thus, in the two sub verses of the first verse the Karm khya Limga of the V ta and Pitta
Doşas has been narrated. These functional specialities make an indirect reference to the five
types of the V ta and the Pitta. The special feature of this is that the five types of the V ta
are propounded by the Carak c rya also but the five types of the Pitta has been a special and
fundamental contribution of the chapter and above all the Su ruta Samhit . Without naming
the five types of the V ta and the Pitta c rya explains them by describing their functions,
Karm khya Limga.

të, p\Ap>dni[ohnp*rNIvv[kFirNlxNi[ viy&: pøFi p\(vBä: Sr)r> Firy(t {s&0s*0 15/3/1}

p\Ap>dn Sr)rAy clnm` - Äyin viy&
uohnImIºWyiYi<ni> FirNm` - udin viy&
p*rNmihirAy – p\iN viy& {DÃhN }
(vv[ki[ rsm*ëp&r)PiNi> pZY±krN> - smin viy&
S&k\m*ëid)ni> v[gkilkP<Nmv[gkil[ FirNm` - apin viy&
The nomenclature of the five types of V ta has been described in the Nid na Sth na chapter
1 namely the “V tavy dhinid na Adhy ya.” Similarly, c rya Caraka has also explained
the five types of V ta in the Cikits Sth na chapter 28th, “V tavy dhicikitsitam Adhy ya”.
p\iNi[dini] sminá Äyináipin Ev c . AYinAYi mi@t: pø yipyIºt Sr)(rNm` .. {s&0(n0 1/ 12}
p\iNi[dinsmini²yÄyinipin]: s pøFi . d[h> tºëyt[ sÀyk` AYin[OÄyihtárn` .. {c0 (c0 28/5}
Now, the second sub verse gives the indirect reference to the five types of the Pitta.
Albeit, the five types of the Pitta are again quoted under the umbrella of “Agnis” directly in
the S tra Sth na chapter 21, Vranapra na Adhy ya; here as per the need the indirect
reference has been made to the Karmakhya Limga of the five types of Pitta.
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rigp±Ryi[jAt[ji[m[Fi[OmkZt` (p_i> pøFi p\(vBämI³nkm<Nin&g\h> kri[(t {s&0s*0 15/3/2}

rigkZt` rsAy r÷kiI³ns>X> Ip_i>

p(äkZt` aihirAy pickiI³ns>X> (p_i>
ai[j:kZt` siFkiI³ns>X> (p_i>, DÃhN
m[FikZt` m[Fi g\>YikP<Nsim¸y<>, tAyi a(p siFkiI³ns>Xm[v (p_i> kirkm`
t[j:kZt` aili[ckiI³ns>X> (p_i>
UOmkZt` Rvk`AY> (p_i> B\ijkiI³n s>Xm`
pøFi p\(vBäIm(t pickr÷ksiFkili[ckB\ijkB[d[n . {DÃhN}
aI³nkm<N[(t rigi(d ydI³nkm< t[n kZRv[RyY<: .
an&g\h> upkir> kri[(t , ‘Sr)rAy’ eRyn&vt<t[
Commentator Dalhana has tried to explain these functions with the help of the details given
in chapter 21, Vranapra na Adhy ya where the five types of Pitta are mentioned as the five
Agnis as specified below :
y_i& ykZR¼l)ði[:(p_i> tIAmn` r÷ki[¥I³n(r(t s>Xi, s rsAy rigkZd&ä:
yt` (p_i> ñdyAY> tIAmn` siFki[¥I³n(r(t s>Xi, si[¥(Bp\i(Y<tmni[rYsiFnkZd&ä:
yÑOT`yi (p_i> tIAmÒiili[cki[¥I³n(r(t s>Xi, s @pg\hNi(FkZt:
y_i& Rv(c:(p_i> tIAmn` B\ijki[¥I³n(r(t s>Xi, si[¥¿y>©p(rP[kivgihil[pnid)ni> (k\yiWÄyiNi> päi Ciyini> c
p\kiSk:
tøidZOTh[t&k[n (vS[P[N påimiSym¹yAY> (p_i> ct&(v<FmÒipin> pc(t, (vv[cy(t c di[Prsm*ìp&r)Pi(N; tìAYm[v
ciRmSäyi S[PiNi> (p_iAYinini> Sr)rAy ciI³nkmi<n&g\h> kri[(t, tIAmn` picki[[¥I³n(r(t s>Xi
{s&0s*0 21/10}
It is noteworthy that Su ruta like the other c ryas hasn’t mentioned the details of the
Doş di at a single place. The material available is scattered and as per the need and
requirement at a particular place, the reference has been made. Similarly, in the chapter
“Doşadh tumalakşayav ddhivijñ n ya Adhy ya” the reference has been made regarding the
karma of the Pitta without specifying its details.
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Continuing the deliberation on the Doşa, the next S tra elaborates the Pr k t Karma of the
Kapha Doşa. Here also nomenclature of the five types of leşm is missing, in fact Su ruta
Samhit hasn’t christened the types of leşm .
sIºFs>Ål[OiN An[hnri[pNp*rNblAY]y<kZt` Ål[Omi pøFi p\(vBä udkkm<Ni¥n&g\h> kri[(t {s&0 s*0 15/3/4}
sIºFs>Ål[OikZt` sIºFb>Fn> kri[(t .
An[hnkZ(d(t Sr)rAy An]³¹y> kri[(t, IAn³FRvit` . DÃhN
ri[pNkZt` v\NAy, si]ÀyRvit` .
p*rNkZt` Sr)rAy, bh&Rviºm*t<RviË .
blkZt` p&IOTkZt` .
AY]y<kZt` (ëksIºFdiQy<kZt` , kfAYinini> Avkiy< sim¸y<> vi . {DÃhN}
pøFi p\(vBä aiSyB[d[n aimiSyi[r: ISr: k·qsIºFB[d[n[RyY<: .
This clarifies that Su ruta has mentioned the functions of the five types of Kapha but the
nomenclature has not been done. This is also evident from the above verse that he has
accepted the Udaka as the main attribute of Kapha. Commenting on this verse, the
elaboration made by Dalhan c rya is based on the details in the chapter 21, Vranapra na
Adhy ya. However, in the chapter 21 also the nomenclature of these five types of Kapha is
conspicuously absent. The detailed view of the Pr k t leşm has been elaborated as:
miF&yi<t` (pIμClRviø p\±l[(dRvi_iY]v c .
aimiSy[ s>Bv(t Ål[Omi mF&rS)tl: ..{s&0 s*0 21/13}
s tìAY Ev AvSäyi S[PiNi> Ål[OmAYinini> Sr)rAy ci[dkkm<Ni¥n&g\h> kri[(t
ur:AYIAìks>FirNmiRmv)y[<NiÒirss(ht[n ñdyivlÀbn> kri[(t;
(jóim*lk·qAYi[ (jó[IºWyAy si]ÀyRvit` sÀyg\sXin[ vt<t[;
(Sr: AY: An[hs>tp<Ni(FkZtRvi(dIºWyiNimiRmv)y[<Nin&g\h> kri([t;
sIºFAY: Ål[Omi sv<sIºFs>Ål[Oiit` sv<sº¹yn&g\h> kri[(t { s&0 s*0 21/14}
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It is significant that the five types of leşm have been named for the first time by
V gbhat c rya but the functions of all the varierties have been elaborated by Su ruta in the
chapter Vranapra na Adhy ya.
Ål[Omi t& pøFi {a0 ñ0 s*0 12/15}
avlÀbk ±l[dkbi[Fktp<k Ål[OkB[dit` pøFi Ål[Omi {a0 ñ0 s*0 12/15, h[mi(W }
ΠKarm khya Limga of the Dh tus:
After the deliberation on the Karm khya limga of the Tridoşa, the next description as per
the chapter’s name is the deliberation on the Dh tus. In the verses succeding the elaboration
of the karma of the Doşa, the chapter describes the Karm khya limga of the Dh tus.
rsAt&IOT> p\)Nn> räp&IOT> c kri[(t {s&0 s*0 15/4/1}
rä> vN<p\sid> mi>sp&IOT> j)vy(t c {s&0 s*0 15/4/1}
mi>s> Sr)rp&IOT> m[dsá {s&0 s*0 15/4/1}
m[d: An[hAv[di] dZQRv> p&IOTmA¸ni> c kri[(t {s&0 s*0 15/4/1}
aAY)(n d[hFirN> m¶X: p&IOT> c {s&0 s*0 15/4/1}
m¶ji An[h> bl> S&çp&IOT> p*rNmA¸ni> c kri[(t {s&0 s*0 15/4/1}
S&ç> F]y<> μyvn> p\)(t> d[hbl> hP<> b)jiY<> c {s&0 s*0 15/4/1}
The above quoted verses also suggest that like the method of describing the Karm khya
limga of Doşa, the c rya has described the Karm khya limga of the sapta Dh tu. Here also
the Swabh vakhya Limga i.e. the enumeration of the characteristic properties has not been
done. The description of the Swabh vakhya Limga of the Dh tus has been put at various
places as per the need. The description of the Swabh v khya Limga of the Rasa and the
Rakta has been done in the chapter 14th namely the “ onitavarnan ya Adhy ya” while the
Swabh v khya Limga of the other Dh tus has been done in various chapters of the S rira
Sth na.
A review on the other classics reveal that c rya V gbhata has simplified the description of
the Karm khya Limga of the Dh tus as he has stated the same as the Pramukha/ reştha
karma of the Dh tus.
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p\)Nn> j)vn> l[p: An[hi[ FirN p*rN[ .

gBi[<RpidÅc Fit*ni> ~[Oq> km< k\mit` AmZtm` .. {a0 ñ0 11/4}
However it is interesting to note that c rya Caraka hasn’t mentioned the Pr k t
Karm khya Limga of the Dh tus and the Malas but Karm khya and Svabhav khya Limga,
both have been mentioned in the context of the Doşas. Thus, the description of the
Karm khya Limga of the Dh tus and the Malas for the first time is a speciality of the
chapter “Doşadh tumalakşayav ddhivijñ n ya Adhy ya”. This again clarifies the
importance of the Su ruta Samhit in the development of yurvedic fundamentals. It
signifies the important place of the Dh tus in maintenance of the Health.

The above description specifies that the Tridoşa is the most potent entity which may be
accepted as the form of energy or the akti/S marthya. It is well known that the energy
needs a substrata or the base to manifest itself. This substrata or the base is provided by the
gross substances or the dh tus which are also referred to as the aktiyukta dravyas or the
entities possessing the power or the strength. Dh tus are the Sth la or the gross substances
which act as the home for the Doşas as explained in the ray rayi bh vas of the Dh tus
and the Doşas.
The Rasa, M msa, Meda and Majj and ukra dh tus are said to be the abode of the Kapha
while the Rakta dh tu is the dwelling place of the Pitta and the Asthi dh tu is abode of the
V ta Doşa. The dh tus thus, act as the site of action of the most potent minute entities of the
body namely the Doşas.
Thus, the Su ruta Samhit and particularly, the “Doşadh tumalakşayav ddhivijñ n ya
Adhy ya” has played a pioneer role in understanding the significance of the Dh tus by
knowing their Karm khya Limga. This description is of great utility in the Diagnosis and
Treatment of ailments because the ailment in yurveda is none other than the loss of
normalcy of the Doşadis.
ΠKARM KHYA LIMGA OF THE MALA
Following the sequence, after the Karm khya Limga of the Dh tus, c rya Su ruta in the
“Doşadh tumalakşayav ddhivijñ n ya Adhy ya” narrates the same for the Mala. c rya
Caraka hasn’t mentioned the Karmakhya Limga of the Malas but the Apr k t Karma i.e. the
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kşaya and V ddhi of the Mala have been narrated. This again proves the special feature of
this chapter and is a fundamental contribution of Su ruta Samhit towards yurvedic
fundamentals.
The Pr k t Karma of three major Malas is narrated as specified below:
p&r)Pm&pAtÀB> viÁviI³n FirN> c {s&0 s*0 15/4/2}
bIAtp*rN(v±l[dkZºm*`#i> {s&0 s*0 15/4/2}
Av[d: ±l[dRvk`si]k&miy<kZt` {s&0 s*0 15/4/2}
The Pur şa is said to act as an “Upastambha” i.e. supports the body by bearing the Agni &
V yu. It acts as the “Avasţambhaka”, protecting the body from the invasion of the disease
as they bear the body. Similarly the other Mala also act as protectors as they perform vital
functions.
The mala or the waste products of metabolism are also the basic components of body
playing a crucial role in maintaining the Health or the production of Disease.
This makes it clear that the Mala are also important for the body just as the Doşa and the
Dh tu. The Mala are also known as the aktihina or the Alpa s marthya yukta dravyas
indicating their less potent nature in comparison to the other two.
Malas are also the abode of the Doşas as the M tra and Pur şa are dominant in the Kapha
Doşa while the pitta is dominant in the sweda.
The normal development of the body depends on the normal functioning of the excretory
system, failure of which vitiates the body and is an invitation to the disease. Any conversion
or transformation in the body is associated with production of the byproducts and wastes
without which the desired cannot be separated. Thus these malas are also essential
components of the body.
Su rut c rya’s explanation of the Karm khya Limga of the Malas is significant in the
assessment of the disease as any deviation from these normal functions point to the
Vaişamya or the disease.
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ΠKARM KHYA LIMGA OF THE UPADH TU:

Though the chapter’s name doesn’t include the Upadh tu, c rya Su ruta describes the
Pr k t Karma of the two upadh tus in the chapter “Doşadh tumalakşayav ddhivijñ n ya
Adhy ya”.
These two Upadh tus are the Stanya and rtava. The main characters of these have been
narrated as:
rälxNmit<v> gB<kZø, gBi[< gB<lxN> {s&0 s*0 15/5}
Atºy> Atnyi[rip)nRvjnn> j)vn> c[(t {s&0 s*0 15/5}
1) The rtava is said to possess the same characteristics as that of the Rakta.
2) The function of the rtava is to produce the Garbha and also as per Dalhana the word
“Ca” signifies the functions of the Rakta like the Jeevana.
3) Stanya produces the increase in the size of the Stana and also termed as the Jeevana as it
plays an important role in the nourishment.

It is noteworthy that only the Upadh tus of the Rasa have been quoted here. The other five
upadh tus have been quoted in the Sarira Sth na. The possible reason behind this may be
the fact that the Stanya and rtava are mainly related to the Nourishment (Stanya – Milk,
rtava – Nourishes the Garbha) while the other five Upadh tus viz Kandar , Sir , Vas , Sat
Twac and Sn yu are mainly responsible for bearing the body as they are primarily the
anatomical structures.

After the description of the Karm khya Limga, the Pr k t Karma of the Doşa, Dh tu and
Mala the author urges to maintain this state of Normalcy failing which the Vaişamya i.e.
kşaya – V ddhi is sure to happen.
të (v(Fvt` p(rrxN> k&v)<t {s&0 s*0 15/6}
This is a very important statement incorporating the complete first aim of yurveda i.e.
Swasthasya Sw sthyaraksanam which is none other than the maintenance of the Normalcy
of the three pillars, Doşa – Dh tu and the Mala.
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c rya Dalhana opines that vidhi here means the “Swasthavrtta” i.e. all the methods which
are narrated at various places pertaining to the preservation of the complete health whether
Physical, Mental and social are to be followed judiciously.
(v(Fvt` (v(Fni[ppÒi>; (v(Frë AviA¸yvZ(_ik:. p(rrxN> sv<ti[ rxNm` .{DÃhN}
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THE ELABORATION OF THE VAIŞAMYA – KŞAYA & V DDHI

After the elaboration of the Pr k t/ S mya state of the Doşadi and suggestion to maintain the
same, the author turns to the Vaişamya or the kşaya and V ddhi of the Doşadi. The
sequence described here is of great significance.
The author has first emphasised on the S mya state and its maintenance, fulfilling the first
aim of yurveda and then the knowledge of the Vaişamya or kşaya and V ddhi is to be
known. The person should first try to preserve his normal state failing which the Kşaya and
V ddhi, Vaişamya is bound to happen. The Vaişamya is the Roga and thus, as a physician
the Vaidya should know all the aspects of the disease and then try to eradicate this
Vaişamya and restore the normal state of S mya.
Interesting feature in the coming verses of the chapter
“Doşadh tumalakşayav ddhivijñ n ya Adhy ya” is that the c rya again follows the same
sequence i.e. Doşa Vaişamya is discussed first followed by the Dh tu Vaişamya and then
the Mala Vaişamya. After the Doşa Vaişamya a general principle of its mitigation has been
given and this trend continues in the context of Dh tu and Mala Vaişamya also. Another
point noteworthy is that the kşaya is described first and then the V ddhi has been narrated.
Synonyms of Kşaya used by Su ruta: Kseena, kşaya.
No synonyms have been used for the V ddhi.

LITERAL MEANING OF KŞAYA & V DDHI

The words kşaya and V ddhi, denote the Diminution and Increase respectively. The V ddhi
means more than normal while the kşaya means the opposite i.e. less than the normal. The
commentators of the Su ruta Samhit , Dalhana and Cakrap ni haven’t explained the
meanings of kşaya and V ddhi. So, given below are the references from the yurvedic
classics on the meanings of the same.
vZ(Û: Avp\miNi(F±ym` { a0 d0,a0 ñ0 s*0 1/14}
vZ(Û: ai(F±y> , ñis: apcy: {{ ck\ 0 c0 s*0 1/44}
(vpy<y: xy: { a0 d0, a0 ñ0 s*0 1/14}
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EXTENDED MEANING OF THE KŞAYA AND V DDHI:

The ar ra itself means “which degrades, diminishes” while the synonym Deha means
“which increases, aggrades”. Thus the body is the site of continuous degradation and
aggradation. This body undergoing continuous wears and tears and is maintained by
subsequent repair through the various agents in the body.
The basic elements of the body, Doşa, Dh tu and Mala also have the dynamic nature which
is specified in terms of Gati, i.e. maintain their homogenous state (S mya), manifest their
hyperactivity (V ddhi) or become docile or hypoactive (kşaya). The first state of the
homogenecity is termed as the Sw sthya/Prak ti while the other two states viz. the V ddhi
and the kşaya are termed as the Vik ti or the Roga.
(vkiri[ Fit&v]PÀy> siÀy> p\kZ(t@μyt[ .
s&Ks>Xkmiri[³y> (vkiri[ d&:Km[v c .. {c0 s*0 9/4}
ri[gAt& di[Pv]PÀy>, di[PsiÀymri[gti ..{a0 ñ0 s*0 1/20}
Thus, the Dh tu Vaişamya i.e.deviation from the S mya/ homogenous state is the Roga
causing the pain. Arundutta comments that the Vaişamya means the V ddhi or kşaya i.e. any
deviation from their normal state.
The chapter under the study, Doşadh tumalakşayav ddhivijñ n ya Adhy ya thus, bears
special importance as it explains both the S mya and the Vaişamya i.e. The Whole
yurvedic physiology and Pathology is described in this chapter.

THE DOŞA KŞAYA

In the seventh verse of the chapter “Doşadh tumalakşayav ddhivijñ n ya Adhy ya” the
c rya describes the kşaya of the Tridoşa. This is to be kept in mind that the characteristics
of the Doşa kşaya have been explained by Caraka also. Here, an attempt has been made to
find out the special features of the Doşa kşaya as per the chapter
“Doşadh tumalakşayav ddhivijñ niya Adhy ya”
V TA KŞAYA

vitxy[ mºdc[OTti¥Ãpvi±Rvmp\hPi[< m*Qs>Xti c {s&0 s*0 15/7}

mºdc[OTti mºdkiyÄyipirti . ap\hP<: at&IOT: . m*Qs>Xti nOTsÀyg`Xinti .
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ckirit` p\ikZtkm<hi(nAt(Úri[(Fná Æl[OmN: p\ikZtkm<vZ(Û(r(t ckir: {DÃhN }

The diminution of V ta leads to the decreased activities of all the body functions like
diminished speech, and lack of contentment and diminished mental activities. Dalhana
comments that the “Ca” means the diminution of the other normal functions and increase in
the functions of the opposite Kapha.

V gbhatta mentions similar lakşanas of V ta kşaya as the Su ruta. (A.H.11/15)

PITTA KŞAYA

(p_ixy[ mºdi[Omi(³nti (nOp\Bti c {s&0 s*0 15/7}, (nOp\Bti p\Bihi(n: {DÃhN }

The decreased pitta shall lead to diminution of the Agni and Usma and also decrease the
luster of the skin. Here also, “Ca” means the diminution of the normal functions and
increase in the functions of the opposite.

V gbhatta accepts the same lakşanas as of Su ruta. (A.H.11/16)

LEŞMA KŞAYA:

Æl[Omxy[ @xti¥ºtdi<h aimiSy[trÆl[OmiSyS*ºyti sIºFS](YÃy> {tZONi di]b<Ãy> p\jigrN> } c

{s&0 s*0 15/7},
etriSyi ur: k·q(Sr:sºFy e(t {DÃhN }
leşma kşaya leads to the increased dryness, burning sensation in the body, emptiness of the
lesm ayas and laxity of the joints. Ca has to be inferred here also as above.

V gbhatta, in addition to the above lakşanas categorically mentions Bhrama (giddiness),

Hrddrava (Palpitation of the Heart) as the manifestation of the leşma kşaya. (A.H.11/16)

Thus, Su ruta Samhit describes the kşaya and V ddhi of individual Doşa directly under the
separate heading while Caraka has not described the kşaya – V ddhi of a particular Doşa
directly under the separate heading. So, with the help of Susruta’s description, in clinical
practice it becomes easy to assess the involvement of the particular Doşa by visualising the
simple signs and symptoms of the Doşa involved.

It is noteworthy that Caraka has elaborated a variety of kşaya and V ddhi as per various
combinations of Doşas in Samsarga and Sannip ta states and also relative dominance of the
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Doşas in them. (Ca. su. 17/41 – 61) But the direct reference of the kşaya and V ddhi of
Doşa under a separate heading is not present.

CORRECTION OF THE DOŞA KŞAYA

In the verse succeeding the elaboration of the Doşa kşaya, the method to mitigate the same
has been explained. This is a very fundamental concept that appears to be an indirect
reference to the principle of S m nya.

të Avyi[(nvF<niºy[v p\t)kir: .. {s&0s*0 15/8}

Avyi[(nvF<nin)(t Avyi[(nriRmh[t& : {DÃhN}

The general method of treatment of the Doşa Kşaya is the intake of “Swayoni Dravyas”
which means the prime cause of the origin of that Doşa i.e the Pancamah bhuta
composition. Dalhana specifies that the increase should be in such a manner that it doesn’t
vitiate any other Doşa.

Ex. V yu mah bhuta is the dominating cause of V ta Doşa, Agni mahabhuta of Pitta Doşa
and the Jala mahabhuta is the hetu of Kapha. Therefore, any method that increases these
basic causes will increase the diminished Doşa.

Cakrap ni in Bh numati commentary directly states that that the Pancamah bhautika
composition of the Dravya is to be taken into consideration while trying to increase the
diminished one.

THE DH TU KŞAYA

After the discussion on the Doşa kşaya and its management c rya Su ruta mentions the
signs and Symptoms of Dh tu kşaya. Followed by this description is the method to control
the kşaya of Dh tus.

Here, the special features of the Sapta Dh tu kşaya as per Su ruta and its evaluation with the
other classics will be done.
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RASA KŞAYA

rsxy[ ñtp)DikÀpS*ºytiAtZONi c {s&0 s*0 15/9}

GÍt[ sht[ S¾d> ni[Ë]Wv(tS*Ãyt[ . ñdy> tiÀy(tAvÃpc[OTAyi(p rsxy[ ..{c0 s* 0 17/64}
Rasa Kşaya leads to the Pain, Palpitation and emptiness of the Heart, and thirst. Again the
word “Ca” has to be taken as the increase in the functions of the Dh tu that are opposite to
Rasa as per the Gunas. A careful look at these symptoms suggests that all of these are
caused by increased V ta as the Dh tu kşaya leads to the V ta V ddhi.

Caraka has quoted restlessness, inability to bear the loud sounds; Palpitation, Cardiac pain
and exhaustion with the slightest exertion.

V gbhata, in addition to the above mentions Rauksya (Dryness, depletion of the

Unctuousness) in the Rasa kşaya. (A.H.11/17)

RAKTA KŞAYA:
Si[(Ntxy[ Rvkpi@OymÀlS)tp\iY<ni (sriS](YÃy> c {s&0 s*0 15/9}
ckirit` v(ðmi>wi(dk> c { DÃhN}
P@Pi Af&(TtiÀlini Rvg\*xi räs>xy[ {c0 s* 0 17/65}
onita kşaya leads to the Hardness of the Skin, Crave for the Sour and Cold substances and
laxity or looseness of the Veins. Also, the ca has to be inferred as the presence of the other
symptoms like the Agnim ndya and Dourbalya. These are explained in detail in the chapter
of disease review. The disease Rakta-Ksaya has been chosen for the clinical study.
Therefore, the detailed view of all the causes and possible logic behind the appearance of
these symptoms will be elaborated there.

Caraka and V gbhata share similar views.

M MSA KŞAYA:
mi>sxy[ IAf³g·Di]Oqi[pAYi[@vx: kxi(p·Dki[drg\)viS&Okti ri]Èyti[di] gi#iNi> sdn> Fmn)S](Yy> c
{s&0 s*0 15/9}
mi>sxy[ (vS[P[N IAf³g\)vi[drS&Okti . {c0 s* 0 17/65}
M msa kşaya shall lead to the wasting of the muscles especially in the buttocks, Cheeks,
Lips, Penis, Thighs, Chest, Axillae, Calves, Abdomen and the Neck; dryness of the body,
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debility, pricking pain, and the laxity of the Arteries (Dhamani aithilya). This may be
attributed to the distribution of M msa in the human body. It is clear that all the places
mentioned here are the main sites of the M msa as evident in the symptoms of M msa s ra.

Caraka has highlighted the wasting, particularly in the Thigh and the abdominal region.

V gbhata, in addition to the above specifies the weakness of the sense organs (Aksa gl ni,
Indr ya Dourbalya) in the M msa kşaya. (A.H.11/18)

MEDA KŞAYA:
m[dxy[ ¼l)hi(BvZ(Û: sIºFS*ºyti ri]Èy> m[d&rmi>sp\iY<ni c {s&0 s*0 15/9}
sIºFni> Af&Tn> ³li(nr<ÈNi[riyis Ev c.lxN> m[d(sx)N[ tn&Rv> ci[drAy c . {c0 s* 0 17/66}
Meda kşaya produces the Enlargement of the Spleen (Pleeha V ddhi), emptiness of the
Joints, dryness and crave for the Fatty meat etc. Again it is the Su ruta who accepts the
Pleeha V ddhi in the Meda kşaya. The possible reason behind this may be that the
diminution of Meda in the Udara produces the unyat (emptiness) which will ultimately get
filled with the increased V ta resulting in the displacement of the Pleeha and the increase in
its size.

Caraka has incorporated the cracking of the Joints, eye strain and the emaciation of the
Abdomen in the Meda kşaya.

V gbhata mentions the loss of the sensation of the loin region with the above symptoms of
the Meda kşaya. (A.H.11/18)

ASTHI KŞAYA

aIAYxy[¥IAYS*l> dºtnKB>©i[ ri]Èy> c {s&0 s*0 15/9}

k[Sli[mnKÆm~&Iojp\ptn> ~m: . X[ymIAYxy[ (l©> s>(FS](YÃym[v c .. {c0 s* 0 17/67}
Asthi kşaya leads to the pain in the bones, brittleness of the Nails and Teeth, dryness etc.

Caraka accepts the falling of the Hair, Teeth, Nails; lassitude and laxity of Joints under the
Asthi kşaya.
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MAJJ KŞAYA

m¶jxy[¥ÃpS&k\ti pv<B[di[¥IAY(nAti[di[¥IAYS*ºyti c {s&0 s*0 15/9}

S)y<ºt ev ciAY)(n d&b<li(n lG*(n c . p\tt> vitri[g)(N x)N[m¶j(n d[(hnim` .. {c0 s* 0 17/68}
Majj kşaya shall lead to the diminished Semen, Joint pain, constant pain and emptiness of
the bones etc.

Caraka accepts the weakness and lightness in the Bones and specifically accepts the
dominance towards the V taja diseases in the cases of Majj kşaya.

V gbhata mentions Vertigo and decreased vision in the Majj kşaya. (A.H.11/19)

UKRA KŞAYA

S&k\xy[ m[Q^vZPNv[dni¥SIäm]<Y&n[ (criÚi p\s[k: p\s[k[ ciÃpräS&k\dS<nm` {s&0 s*0 15/9}

di]bÃy> m&KSi[Pá pi·D&Rv> sdn> ~m: . ±l]¾y> S&k\i(vsg<á x)NS&k\Ay lxNm` .. {c0 s* 0 17/69}
ukra Kşaya produces the pain in the Penis and the Testes, impotency, delayed ejaculation
and scanty Semen mixed with Blood.

Caraka accepts the weakness, Dryness of the Mouth, Pallor, Lassitude, Exertion and Non -
ejaculation of the semen under the ukra kşaya.

V gbhata specifically mentions the burning sensation in the penis and testis. (A.H.11/20)

THE TREATMENT OF THE DH TU KŞAYA

tëi(p Avyi[(nvF<nWÄyi[pyi[g : p\t)kir: .. {s&0s*0 15/10}

Just as the principle of treatment of the Doşa Kşaya, the Dh tu Kşaya is also to be
eradicated. Here, the term “Dravya” has been specifically used. Dalhana elaborated that
here three types of Dravyas are to be used viz:

A. Sam na Dravya: Rakta for Rakta kşaya, M msa for M msa Kşaya, ukra for

ukra Kşaya. This is the Dravya S m nya, Atyanta S m nya or the Ubhayavrtti S m nya.

B. Sam na Guna Dravya: Use of the Dravyas having the similar Guna like the use of
Tejas Dravya in the case of Rakta Kşaya and the Apya Dravya in the case of ukra Kşaya.
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C. Sam na Guna Bhuyiştha Dravya: Use of the Dravya having dominance of the
particular Guna but does not have all the similar Guna.

Not only the Guna but Karma is also to be pondered over as the “Dravya” includes the Guna
as well as the Karma. So, any Karma that leads to increase in the particular Dh tu should be
performed.

THE MALA KŞAYA

The verse eleventh of the chapter Doşadh tumalakşayav ddhivijñ n ya Adhy ya deals with
the description of the signs and symptoms of the Mala kşaya. The kşaya of the three major
Malas viz. M tra, Pur şa and Sweda has been narrated. Here, the author has not given the
treatment of the mala kşaya in the separate verse but in the same verse the general principle
of the treatment has been elaborated.

PUR ŞA KŞAYA:

p&r)Pxy[ ñdypiÆv<p)Di sS¾dAyviyi[$¹v<gmn> k&xi]s>crN> c {s&0 s*0 15/11}

x)N[ SkZ(t ciº#i(N p)DyIÒiv mi$t: . $xAyi[Òimyn` k&(x> (ty<g*¹v<> c gμC(t .. {c0 s* 0 17/70}
The Pur şa kşaya leads to the Pain in the Cardiac and Thoracic regions of the Body, Upward
movement of the V yu with sound and movement of the same in the abdomen. This clearly
shows the increased V ta in the Pur şa kşaya. The vitiated V yu moves in upwards and this
leads to pain in the aforesaid regions and also produces the the gurgling sound in the
abdomen.

Caraka describes the affliction of the intestine by the V ta in the event of the Pur şa kşaya,
the Rauksya (dryness) leads to the protruded abdomen with the V ta moving upward and
sideward in it.

V gbhata doesn’t add anything to the above said symptoms. (A.H.11/21)

M TRA KŞAYA

m*#ixy[ bIAtti[di[¥Ãpm*#iti c {s&0 s*0 15/11}

m*#ixy[ m*#ikZμC^> m*#iv]v·y<>m[v c . (ppisi biFt[ ciAy m&K> c p(rS&Oy(t .. {c0 s* 0 17/71}
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The diminution of the M tra leads to the pain in the urinary bladder (Basti) with the scanty
urine. Caraka accepts the dysurea (Painful micturition), discoloured micturition, increased
thirst and dryness of the Mouth.

V gbhata adds the heamaturia in the symptoms of M tra kşaya. (A.H.11/22)

TREATMENT OF THE PUR ŞA – M TRA KŞAYA

aëi(p Avyi[(nvF<nWÄyi[pyi[g : . {s&0s*0 15/11}

Use of the Dravyas which produce these Malas is the general principle of the management
of the Kşaya of Pur şa and M tra like the use of M sa and Iksu rasa in the Pur şa and M tra
Kşaya respectively.

SWEDA KŞAYA

Av[dxy[ At¾Fri[mk*pti Rvk`Si[P: ApS<v]g&·y> Av[dniSá {s&0 s*0 15/11}

Sweda kşaya leads to the stiffness of the hair follicles, dryness of the skin, altered sense of
touch and loss of sweat.

Caraka doesn’t directly mention the Sweda kşaya but generally accepts that emptiness &
dryness of the site of the Mala indicates the kşaya of that Mala.

V gbhata clearly mentions the hair fall and cracking of the Skin in the symptoms of the
Sweda kşaya. (A.H.11/22)

MANAGEMENT OF SWEDA KŞAYA

The special feature of this verse is that the treatment of Sweda kşaya has been separately
illustrated.

tëi¿y>©: Av[di[pyi[gá {s&0 s*0 15/11}

The Sweda kşaya can be mitigated with the use of Abhyamga (Oleation) and Swedana
(Fomentation). The word “Ca” is to be taken as the use of Swedajanana Dravyas like the
Kukkuta and Var ha M msa.
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Caraka has also accepted the importance of Swedana Karma as visible in the
Lamghanabrmhan ya Adhy ya, Caraka S tra Sth na chapter 22nd where the Swedana has
been accepted as one among the six main therapies.

This again indicates the wide application of this chapter.

KŞAYA OF THE TWO UPADH TUS – STANYA & RTAVA

As mentioned in the Karm khya Limga, the kşaya of two upadh tus viz. the Stanya and
rtava has been narrated. Followed by the signs and symptoms of kşaya the possible
method of its cure has also been propounded but in a S tra form.

RTAVA KŞAYA

ait<vxy[ yYi[(ctkilidS<nmÃpti vi yi[(n v[dni c {s&0 s*0 15/12}

The kşaya of rtava is characterised by the failure of the same to appear at the proper time
or it may be in the diminished quantity and also may be associated with the Yoni Vedan .

MANAGEMENT OF RTAVA KŞAYA

të s>Si[Fnmi³n[yini> c WÄyiNi> (v(Fvd&pyi[g: {s&0 s*0-15/12}

The management of rtava should be the Sam odhana and the use of Agneya Dravyas in an
appropriate manner.

Dalhana is of the view that here Sam odhana should not be inferred as the Virecana but
only the Vamana is to be used. Some Ac ryas opine that only the S m nya Sam odhana is
to be used. The logical reasoning of this may be that the Virecana diminishes the Pitta
which in turn will lead to the diminution of the rtava as both are having Agneya Nature
while the Vamana depletes the Saumya Dh tu which leads to a relative increase in the
Agneya Dh tu which will nourish the rtava. Agneya dravyas include the use of the Til,
Masa et.al.

Ac rya Cakrap ni in the Bhanumati commentary states that the Sam odhana indicated in
the context of rtava Kşaya has to be taken as that which clears the Srotasas. This includes
the Vamana and Virecana as both are said to possess the Srotosodhana action. Agneya
Dravya as per Cakrap ni’s view is the Suradis. Cakrap ni accepts the meaning of
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“Vidhivat” as the intake of the prescribed drugs in the appropriate dose only after the
Sam odhana.

STANYA KŞAYA

Atºyxy[ Atnyi[Àli<nti Atºyis>Bvi[¥Ãpti vi {s&0 s*0 15/12}

Stanya kşaya is characterised by the decreased size / diminished development of the Stana
and also by the absence or diminution in the quantity of the Stanya.

TREATMENT OF THE STANYA KŞAYA

të Æl[OmvF<nWÄyi[pyi[g: {s&0 s*0 15/12}

As the Stanya have more or less similar properties as that of the leşm or the Rasa, the
treatment of its diminution is related to an increase in the Rasa or the leşm . Therefore,
here Ac rya has indicated the use of leşm vardhak Dravyas for the mitigation of the
Stanya Kşaya. Cakrap ni infers the usage of “Ardra Dravyas” from the leşm Vardhak
Dravyas.

GARBHA KŞAYA

gB<xy[ gB<iAp>dnmn&Òitk&(xti c {s&0 s*0 15/12}

The author has specifically narrated the signs and symptoms of the Garbha kşaya in this
verse. The possible reason behind this may be that the rtava is said to be the cause of
Garbha. Therefore, with the rtava kşaya, the Garbha kşaya has to be elaborated. It is clear
that here rtava has to be inferred as the Antah Puspa. This Antah Puspa is compared to the
Ovum which gets fertilized by the Sperm, ukranu to produce the Foetus or the Garbha.

Thus, in the Garbha kşaya the Garbha doesn’t manifest the movement described here as
aspandana, the size ceases to increase termed here as the Anunnata Kuksi.

TREATMENT OF GARBHA KŞAYA

të p\i¼tvIAtkiliyi: x)rvIAtp\yi[gi[ m[wiÒii[pyi[gá[(t {s&0 s*0 15/12}

The Garbha kşaya should be encountered with the use of Kseera Vasti at an appropriate
time, as per Dalhana in the eighth month. Also, the Snigdha Ahara – Medya Anna should be
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prescribed. Some Ac ryas are of the opinion that the Medya Anda i.e. the eggs should be
given. All have accepted the use of snigdha Anda for the replenishment of the Garbha.

After narrating the kşaya of the Doşadi, as per the Pratijn at the beginning of the chapter in
the form of the nomenclature, the V ddhi of the Doşa, Dh tu and Mala with the upadh tus
has been described.

V DDHI OF THE DOŞA – DH TU – MALA

CAUSE OF THE V DDHI:

vZ(Û: p&nr[Pi> Avyi[(nvF<niRy&ps[vniÝv(t {s&0s*0 15/13}

The cause of the V ddhi has been narrated first. The V ddhi, as described in the context of
treatment of Kşaya is caused by the use of Dravya – Guna & Karma which are similar to the
particular Doşa, Dh tu and the Mala. Thus, as described earlier it includes the Dravya
S m nya, Guna S m nya and the Karma S m nya.

V TA V DDHI:
vitvZÛi] vi±pi@Oy> kiÆy< kiO·y<> gi#iAf&rNm&ONki(mti (nWiniSi[¥ÃpblRv> giQvc<ARv> c {s&0 s*0 15/13}
The V ta V ddhi leads to the hoarseness of the voice, emaciation, black discolouration,
throbbing in the body parts, desire for the Warmth, loss of sleep, poor strength, and hard
faeces etc.

Dalhana comments that the alpabalatvam means the uts hah ni i.e. decreased enthusiasm.
The word “Ca” has to be inferred as the increase in the activities of V ta and decrease in the
opposite Kapha. In the above verse also it is apparent that the V ddhi of V ta manifests
itself as the increase in its characters.

Caraka also accepts the fact that the increased Doşa manifests itself by increase in their
Karma while the Dosa kşaya is manifested in the form of diminutionin its Karma (Ca.su.
17/62). Cakrap ni is of the opinion that the K rsnya is the Prabh va of the V ta Doşa.
Usnak mit is due to the Seetatva of the V ta while Nidr n sa may be due to the
Manobhramana which is attributed to the increased V ta.
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V gbhatta in addition to the aforesaid has mentioned Vertigo (Bhrama), irrelevant talk
(Pral pa) and depressed appearance. (A.H.11/6)

PITTA V DDHI:
(p_ivZÛi] p)tivBisti s>tip: S)tki(mRvmÃp(nWti m*μCi< blhi(n(rIºWydi]b<Ãy> p)t(v·m*#in[#iRv> c
{s&0 s*0 15/13}
The Pitta V ddhi gives the appearance of the Yellow colour, discomfort on exposure to the
Heat, desire for the cold things, diminished sleep, fainting, and loss of strength, weakness of
the Sense organs, yellow pigmentation of the Faeces, Urine and the Eyes et al.

Dalhana attributes the Alpanidrat in the Pitta V ddhi to the Kincit Snigdha guna of the
Pitta. He defines Murch as the “Sarvendr ya tirask ra” while Balah ni is accepted as the
Ojoh ni due to increased Samt p of Pitta. Cakrap ni views Alpanidrat in Pitta V ddhi as
the manifestation of the Manoviksepa due to the Usnat of Pitta.

V gbhatta has accepted burning sensation in addition to others. (A.H.11/7)

LEŞMA V DDHI
Æl[OmvZÛi] Si]±Ãy> S]Ry> AY]y<> gi]rvmivsidAtºWi (nWi sIºF(vÆl[Pá {s&0 s*0 15/13}
The leşma V ddhi gives White colour, coldness, Stability, heaviness, debility, stupor,
sleep, looseness of the Joints etc.

Dalhana specifies that the aitya and aukalya are visible in the Twag di. Sthairya is the
G tra Stambha. Avas da is the Deha- Citta gl ni. Tandr is Nidr bheda. Cakrap ni hasn’t
opined anything specific. V gbhatta in addition to above mentions diminished digestion
(Agnis da), increased salivation (Praseka), Laziness (Alasya), dysnoea ( w sa) and cough
(K sa).(A.H.11/7- 8)

CARAKA’S VIEW ON THE DOŞA V DDHI

di[P: p\vZÛi: Av> (l©> dS<yIºt yYi blm` .x)Ni jh(t Il©> Av>, smi: Av> km< k&v<t[ .{c0 s*0 17/62}
vit[ (p_i[ kf[ c]v x)N[ lxNm&μyt[ . km<N: p\kZtiÛi(nvZ(Ûvi<¥(p (vri[(Fnim` .. {c0 s*0 19/52}
di[Pp\kZ(tv]S[Oy> (nyt> vZ(ÛlxNm` . di[Pp\kZ(thi<(nvZ(Ûá]v> pr)Èyt[ .. {c0 s*0 19/53}
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From these references it becomes clear that Ac rya Caraka has not described the individual
Lakşana of the V ddha Doşa. Caraka accepts that the increase in the manifestation of the
Doşa, known by its increased Karma is to be understood as the Vrddha Doşa while the
diminution of the manifestation of its Karma is to be taken as the kşeena Doşa. Thus, one
should know the Pr k t Karma of the Doşa and then the Increased or Decreased
manifestation of these indicates the V ddhi or kşaya of the same.

DH TU V DDHI

RASA V DDHI:
rsi[¥(tvZÛi[ ñdyi[R±l[d> p\s[k> cipidy(t {s&0 s*0 15/14}
The Rasa Dh tu V ddhi produces Nausea (Hrdayotkleda), increased Salivation etc.

Commentators have not added any particular opinion.

V gbhatta mentions the Rasa V ddhi resembling the leşma V ddhi. (A.H.11/8)

RAKTA V DDHI:
rä> rä>i©i(xt>i (srip*N<Rv> c {s&0 s*0 15/14}
The Rakta Dh tu V ddhi produces redness in the body especially in the Eyes, fullness of
Veins etc.V gbhatta mentions numerous diseases due to Rakta V ddhi like Visarpa, Pleeh ,
Vidradhi, Kustha, V tasra, Gulma, Upakusa, K mal , Vyanga, Agnin a, Sammoha, and
Rakta varnat of the Netra – Twak – M tra. (A.H.11/9)

M MSA V DDHI:
mi>s> IAf³g·Di]Oqi[pAYi[@bih&jªis& vZ(Û g&@gi#iti> c {s&0 s*0 15/14}
The V ddhi in the M msa Dh tu leads to the increase in the musculature of the buttocks,
cheeks, penis, thighs, arms and calves; heaviness in the body etc.

V gbhatta again specifies the diseases occurring due to the M msa dh tu viz. Galaganda,
Gandam l , Arbuda, Granthi, Ganda – Uru V ddhi, Adhim msa of the Kantha, T lu et
al.(A.H.11/10)
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MEDA V DDHI:
m[d: IAn³Fi©tim&drpiÆv<vZ(>Û kisÆvisid)n` di]g<º¹y> c {s&0 s*0 15/14}
The Meda V ddhi leads to the increased unctuousness of the body, increase in the size of the
abdomen and the flanks (due to the fat), cough, dypnoea, foul smell etc.

V gbhatta mentions the rama, w sa, and Increase in the size of the Stana, Udara and
Sphik.

ASTHI V DDHI:
aA¸y¹yAY)ºy(Fdºti>á {s&0 s*0 15/14}
The Asthi V ddhi produces the extra and overgrowth of the bone, teeth etc.

Dalhana has accepted the increase in the Nakha and Ke a also. V gbhatta claims the
Adhyasthi and Adhidanta in the Asthi V ddhi. (A.H.11/11)

MAJJ V DDHI:
m¶ji svi<©n[#igi]rv> c {s&0 s*0 15/14}
The Majj V ddhi leads to the heaviness of the body and especially the eyes.

V gbhatta in addition to the above accepts the occurrence of the Sth la m la Pidik (lesions
having the broad base in the Joints which are difficult to cure). (A.H.11/12)

UKRA V DDHI:
S&k\> S&k\iÆmr)m(tp\id&Bi<v> c {s&0 s*0 15/14}
The V ddha ukra dh tu produces Seminal Calculus, excess production of the Semen etc.

V gbhata has attributed the Atistr k mat (increased desire for coitus) and ukr mari
(Seminal calculus) in the ukra V ddhi. (A.H.11/12)

MALA V DDHI

M TRA V DDHI:
m*#i> m*#ivZ(Û> m*h&m&<h&< p\vZIRt> bIAtti[dmi¹min> c {s&0 s*0 15/15}
The V ddhi in the M tra produces increased micturition, pain and distention of the bladder.
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V gbhata has quoted the K teapiak tsanjnatam (Feeling of micturating even after passing
the Urine) as the symptom of M tra V ddhi. (A.H.11/13)

Cakrap ni opines that the M tra V ddhi means Pracura M tra nirgamana.

PUR ŞA V DDHI:
P&r)PmiTi[p> k&xi] S*l> c {s&0 s*0 15/15}
The Pur şa V ddhi gives rise to the gurgling sound and pain in the abdomen.

Pur şa V ddhi leads to the dhm na (Gaseous distension of abdomen), Gaurava

(Heaviness) (A.H.11/13)

Cakrap ni opines that topa means Isat – sa abdam - dhm nam.

SWEDA V DDHI
Av[dARvci[ di]g<º¹y> k·D*> c {s&0 s*0 15/15}
Sweda V ddhi gives rise to bad smell of the skin, itching etc.

V gbhata mentions the same symptoms as that of Caraka in the Sweda V ddhi. (A.H.11/14)

UPADH TU V DDHI

RTAVA V DDHI

ait<vm©md<m(tp\vZ(_i> di]g<º¹y> c {s&0 s*0 15/16}

The increased rtava leads to the pain in the body, increased menstrual discharge with the
foul odour.

Dalhana opines that the Ca means the Raktagulmadi. He attributes the Daurgandhya to the
vitiated Pitta. Cakrap ni is of the view that the Amgamarda may be due to the V tarodha by
the increased rtava.

STANYA V DDHI

Atºy> Atnyi[rip)nRv> m&h&m&<h&: p\vZ(_i> ti[d> c {s&0 s*0 15/16}

Stanya v ddhi leads to the fullness of the breasts and recurrent flow with Pain.
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GARBHA V DDHI

gBi[< jqri(BvZZ(Û> Av[d> c {s&0 s*0 15/16}

The increase in the Garbha is visualized by the increased size of the abdomen and increased
sweating.

GENERAL TREATMENT OF V DDHI

t[Pi> yYiAv> s>Si[Fn> xpN> c xyid(v@Û]: (k\yiIvS[P]: p\k&v)<t {s&0 s*0 15/17}
The principle of the treatment of the V ddhi / increase has been illustrated by Su ruta in this
verse. The treatment of the V ddhi is to be done by the Removal of the increased
(Sam odhana) or the Diminution or Kşapana of the increased. All these procedures should
be carried out in such a way that these procedures do not lead to excessive diminution,
kşaya.

Dalhana comments that the “Kşapana” is to be taken as the Sam amana. Therefore, the
Kr yavi eşa can be inferred as the four types of treatment procedures described in the first
chapter itself, Sam odhana, Sam amana, h ra and the c ra.

RELATION BETWEEN THE V DDHA DH TUS

The important principle of the interrelation between the various Dh tus has been narrated
which has a wide range of application. This principle has been dealt with in detail under the
umbrella of the applied aspect. This is very important concept which has a wide range of
application from the physiological to the pathological level.

“p*v<:p*vi[<¥(tvZZÛRvit`
vF<y[(Û pr> prm` .
tAmid(tp\vZÛini> Fit*ni> ñisn> (htm` .. {s&0 s*0 15/18}
CONCEPT OF BALA

On progressing further towards the understanding of the chapter, the concept of Bala is
visualised. The critical study of this concept of Su ruta reveals the special features of this
chapter. In the verses from 19 – 28 of the chapter “Doşadh tumalakşayav ddhivijñ n ya
Adhy ya” Bala is discussed under the following headings:
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BALA Vs OJA

BALA / OJA LAKŞANA

BALA / OJA KŞAYA K RANA

BALA / OJA VIK TI

The details of these concepts and their specialities are specified under:

BALA Vs OJA:

bllxN> blxylxN> cit U¹v<m&pd[Èyim: . të rsid)ni> S&çiºtini> Fit*ni> yt` pr> t[jAtt` KÃvi[jAtd[v
bl(mRy&μyt[, AvSiAëIsÛiºtit` .. {s&0 s*0 15/19}
The essence of the seven Dh tus from the Rasa to the ukra, which is very potent stated as
the “Teja” is the Oja which is also the Bala as per yurveda. This is the speciality of this
chapter and is a valuable contribution of Su ruta Samhit in the development of yurvedic
fundamentals.

Dalhana opines that just as the Ghee is the essence of the whole milk, the Oja is also the
essence of all the seven Dh tus. He further states that though there is difference between the
Bala and the Oja but they are same in terms of treatment.

Enumerating the differences between the Oja and Bala, Dalhana states that the former has
the Rasa, Guna, Veerya, Rupa et al while the latter is manifested in the form of the strength
analysed by the capacity to pull the weights or performance of any laborious work and
doesn’t have the Rasa, Guna, Veerya et al. Further in the first chapter “Vedotpatti
Adhy ya” the difference between the Oja and Bala is clear in the S tra - p\i(Nni> p&nm*<lmihiri[
blvNi]<jsi> c {s&0 s*0 1} i.e The food is the root cause of Bala, Varna and Ojas. The Bala is
assessed by the ability to perform the Karma while the Ojas is the essence of the sapta
dh tus.

Some other Ac ry s accept the Rasa, Jeeva onita, and Uşm also as the Oja. Cakrap ni
correlates these two entities Oja and Bala as the K rana and the K rya. The Oja is the cause
and the Bala is its effect. {s&0 s*0 15/19, Bin&mt) }
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OJA – BALA LAKŞANA (CHARACTERS OF THE OJA – BALA)

bl[n IAYri[p(ctmi>sti sv<c[OTiAvp\(tGit: AvrvN<p\sidi[ biHinimi¿yºtriNi> c krNinimiRmkiy< p\(tpI_iB<v(t

.. {s&0 s*0 15/20}
The Bala bestows the stability and growth of the muscles, ability to perform all the activities
without any hindrance, clarity of the voice, clear complexion and the performance of the
expected work from the external and internal sense organs.

Dalhana opines that the Bala is characterised by the Sarvadh tu S rata which is evidenced
from the Stable and Compact Muscles. Swara – Varna Pras da means the clarity or purity
without presence of any impurities. “ tmak rya pratipatti” means the cognisance of their
(Indr yas) functions.

BvIºt cië
ai[j: si[miRmk> IAn³F> S&±l> S)t> IAYr> srm` .
(v(vä> mZd& mZRAn> c p\iNiytnm&_imm` .. {s&0 s*0 15/21}
d[h: sivyvAt[n Äyi¼ti[ Bv(t d[(hn: .
tdBiviø S)y<ºt[ Sr)ri(N Sr)(rNim` .. {s&0 s*0 15/22}
It is worth mentioning here that the chapter Doşadh tumalakşayav ddhivijñ niya Adhy ya
has the BvIºt cië thrice. It is important to note that the use of “Bhavanti C tra” is done to

narrate the subjects stated as the Gadya in the Padya form. Dalhana explains the use of BvIºt

cië as the guideline for the unwise to differentiate the Gadya from the Padya. Here also, the
details of the Ojas stated in the Gadya form have been restated in the Padya form and it is
not considered as “Punarukti Dosa” as it is only for the Alpamati (People having less
wisdom) who can easily learn in this form of representation. Similarly, in the context of
Oja/Bala Vik tis and the comparison between the Sthaulya, K r ya and the Madhya ar ra
also the details in Gadya are narrated in the Padya form under the heading BvIºt cië
So, in this verse the details of the Ojas are described in the Padya form as: Oja is moonlike
(cool) in properties, unctuous, white / pure, cold in potency, stable, moving forth, clear, soft,
slimy, and is one among the major seats of life. The entire body with all its organs is
pervaded by it and in its absence the whole body perishes.
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OJA KŞAYA K RANA

a(BGitiRxyiRki[piμCi[kiÛyiniμC^miRx&F: . ai[j: s>x)yt[ H[¿yi[ Fit&g\hN(n:sZtm` ..

t[j: sm)rt> tAmi(Ús\>sy(t d[(hn: .. {s&0 s*0 15/23}
Oja undergoes decrease due to the injury, loss of the tissues, anger, grief, worry, exertion,
hunger etc; then flowing out of the S ra of all the Dh tus i.e.Ojas (Fit&g\hN(n:sZtm` } due the
vitiated V ta which creates a lot of trouble in the body. As per Dalhana, the word Fit&g\hN
has been accepted as the Hridaya and thus the Cyavana (Displacement) of the Oja from the

Hridaya has been taken as the “Fit&g\hN(n:sZtm`”

OJA DOŞA/VIK TI

Ivs\>sni[ Äyipt` xy e(t #iyi[ di[Pi:;

(l©i(n BvIºt s>(FIvÆl[Pi[ gi#iiNi> sdn> di[Pμyvn> (k\yisIÒiri[FÆc Ivs>\s[,
At¾Fg&$gi#iti vitSi[fi[ vN<B[di[ ³li(nAtºWi(nWi c ÄyipÒi[,
m*μCi< mi>sxyi[ mi[h: p\lipi[ mrN(mIt c xy[ .. {s&0 s*0 15/24}
Su ruta specially describes the three stages of the Oja Vik ti. The oja Vik ti occurs in three
stages known as the Visramsana, Vy pada and kşaya. This is a speciality of this chapter and
is the fundamental contribution of Su ruta Samhit as no other yurvedic expert has
mentioned these three stages of Oja Vik ti prior to Su ruta.

Visramsana indicates the deviation from its path i.e. the ojas is present but due to various
reasons it becomes devoid of its functions as it gets displaced from its prime locations ; this
condition is not lethal as it doesn’t produce the kşaya of the ojas. It is manifested in the form
of the looseness of the Joints, weakness of the body, displacement of the Doşas, and
hinderance to all the movements.

Vy pada means the association of the oja with the Doşa - Duşya. It is characterized by
feeling of Stiffness and heaviness of the body, Oedema caused by the V ta, Discolouration,
Exhaustion, Stupor and increased Sleep.
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Kşaya is the third stage when the Oja undergoes diminution from its normal content in the
body. This is characterised by Fainting, emaciation, delerium and ultimately results in the
Death.

Similarly, the three pathologies of Bala are also mentioned in the verses 25, 26 and 27 of the
chapter. The signs and symptoms of these are similar to the Oja Vik tis viz The Visramsana,
Vy pada and the Ksaya.

Ac rya V gbhatta describes the symptoms of the Oja kşaya as the patient gets afraid
without any specific cause, diminished luster, and becomes emaciated as well as
unenthusiastic. (A.H.11/40)

TREATMENT OF THE OJA/ BALA – DOŞA

të Ivs\>s[ ÄyipÒi[ c (k\yiIvS[P]r(v@Û]b<lmi¼yiyy[t` ; etr> t& m*Qs>X> vj<y[t` .. {s&0 s*0 15/28}
The first two stages of the Visramsana and Vy pada can be mitigated with the use of the
Dravyas that nourish the Bala i.e. The Ras yana and V jikarana Dravya. The Ac rya
categorically declares the kşaya of Oja which is manifested in the form of Unconsciousness,
as incurable.

Dalhana opines that the procedures to increase the Bala should be done in such a manner
that they don’t cause the vitiation of the normal entity.

OJA V DDHI:

ai[ji[vZÛi] (h d[hAy t&IOTp&IOTbli[dy: {a0 ñ0 11/41}

Only V gbhatta mentions the concept of Oja V ddhi. The Oja V ddhi is manifested in the
form of proper satiety, nutrition, strength. Hem dri comments that the V ddhi of the Oja
doesn’t produce the diseases like the V ddha V tadi Doşas. (A.H.11/41)

GENERAL MANIFESTATION & MANAGEMENT OF KŞAYA OF DOŞADI

di[PFit&mlx)Ni[ blx)Ni[¥(p vi nr: .

Avyi[(nvF<n> y_idÒipin> p\ki>x(t .. {s&0 s*0 15/29}
ywdihirjit> t& x)N: p\iY<yt[ nr: .
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tAy tAy s liB[ t& t> t> xympi[h(t .. {s&0 s*0 15/30}
yAy Fit&xyioiy&: s>Xi> km< c niSy[t` .
p\x)N> c bl> yAy nisi] S±y(á(kIRst&m` .. {s&0 s*0 15/31}
In the above three verses the natural crave for the nourishment in the case of kşaya has been
narrated. The author states that the diminution of the Doşa – Dh tu – Mala et al produces a
natural crave for the substances that replenish the diminished entity. The supply of the
craved material leads to the mitigation of the depleted state. Then, in the last verse of the
three verses the exception to this rule has been quoted. Su ruta says that the person whose
Dh tu kşaya has been to the extent which has lead to the V ta Prakopa in such a proportion
that destroys the Cognisance and the failure to perform functions and associated with the
diminished Bala is not to be treated.

These aforesaid concepts are very important which is an eye opener for the patient as well
as the physician to understand the Malady as soon as it kicks off. This indirectly is related to
the Kr yak la, described in the 21st chapter namely “Vranapra na Adhy ya”. The patient
should understand this natural desire to replenish the diminished entity failing which the
problem will definitely become worse and tough to treat.

MISCELLANEOUS CONCEPTS IN THE CHAPTER

As per the nomenclature of the chapter, the kşaya and V ddhi of the Doşa – Dh tu – Mala
and their derivatives like the Oja, Upadh tus etc. has been studied above. As per the need,
some related topics having the fundamental utility are also explained in this chapter. These
miscellaneous topics are being elaborated below.

CONCEPT OF THE STHAULYA AND K R YA

The chapter Doşadh tumalakşayav ddhivijñ n ya Adhy ya specially mentions the Sthaulya
and K r ya as these two are directly associated with the first dh tu Rasa. The Rasa dh tu
has been accepted as the first dh tu having the precursors of all the Dh tus and thus, it
affects the formation of all the other Dh tus and is the cause of the Sthaulya and the K r ya.
Along with the duo of the Sthaulya and K r ya, the Madhyam ar ra is also attributed to the
Rasa Dh tu. Thus, it can be inferred that the Sthaulya and K r ya is the manifestation of the
vitiation (V ddhi – kşaya) of the Rasa dh tu while the Madhyam ar ra is the homologous
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(S mya) state of the Rasa Dh tu. Now, the use of the “Madhyam ar ra” appears to be
Swasanjñ of the Su ruta as no other author quotes it.

rs(n(m_im[v AYi]Ãy> kiÆy<> c {s&0 s*0 15/32} ckiriºm¹ySr)rRv> c {DÃhN}

To explain the importance of the Rasa and to understand the basic pathogenesis and the
general treatment of the Sthaulya and K r ya their brief account has been specified here.

The Ac rya has accepted the duo of the Sthoulya and the K r ya as the Condemnable
diseases and among the two also, the Sthaulya is considered as the worst while the person
having the medium built i.e. Madhya ar ra is praised.

aRyºtg(h<tiv[ti] sdi AY*lkZSi] nri] . ~[Oqi[m¹ySr)rAt& kZS: AY*li_i& p*(jt: .. {s&0 s*0 15/35}
Ac rya Caraka mentions these two diseases viz. the Sthaulya and the K r ya among the
eight condemnable conditions in the separate chapter of the “Astounindit ya Adhy ya”.

eh Kl& Sr)rm(FkZRyiOTi] p&@Pi (nIºdti BvIºt; - a(td)G<Æc, a(tñAvÆc, a(tli[mi c, ali[mi c ,

a(tkZONÆc, a(tgi]rÆc, a(tAY*lÆc, a(tkSÆc[(t {c0 s*0 21/3}
Among these eight condemnable conditions, two conditions of the Atisth la and Atikr a are
considered to be worst. The person suffering from any of the two usually suffers from a
number of diseases i.e. their Vy dhiksamatva is diminished making them vulnerable. The
Sthaulya produces more trouble than the K r ya.

stt> Äyi(Ftiv[ti] sdiAY*lkZSi] nri] .stt> ci[pcyi]< (h kS<n]bZ>hN]r(p ..{c0 s*0 21/16}
AYi]ÃykiÆy[< vr> kiÆy<> smi[pkrNi] (h ti].yw&Bi] Äyi(FrigμC[t` AY*lm[vi(tp)Dy[t` .. {c0 s*0 21/17}
Possible reason for mentioning the Sthaulya and K r ya in the
“Doşadh tumalakşayav ddhivijñ n ya Adhy ya”:

This chapter, as already seen specially mentions the general Physiology and Pathology as
per yurveda. The Sthaulya and K r ya are attributed to the Vitiation of Rasa dh tu and
thus, application of the “Prasanga” Tantrayukti justifies its mentioning here.

The Sthaulya and K r ya are troublesome conditions needing the clinical intervention.
Thus, understanding their basic pathogenesis and general treatment module is a must.
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The chapter “Doşadh tumalakşayav ddhivijñ n ya Adhy ya” specifically defines a healthy
man who is said to possess the Madhya ar ra i.e. neither Sth la nor K a. This explicit and
complete definition of the Swastha is incomplete without excluding the Sth la and the K a.
Therefore, Sth la and the K a are excluded by giving their brief account so as to
differentiate between the Healthy and Unhealthy.

Another possibility for the explanation of the Sthaulya and K r ya here is the prevention.
The Ac rya, by using the words like “Garhita” cautions the healthy man to avoid the causes
that may lead to the Sthaulya and K r ya. This also implies the maintenance of the Madhya
ar ra.

DOŞA AS THE SUPREME ENTITY

di[P: p\k&(pti[ Fit*n` xpyRyiRmt[jsi . eÛ: Avt[jsi v(ð@Kigt(mvi[dkm` .. {s&0 s*0 15/37}
c rya Su ruta clearly explains the foremost importance and strength of the Doşa. The
Doşas when vitiated lead to the depletion of the Dh tus as the former are very potent just as
the heat evaporates the water in a pit.

(p_i> kT&ki[ONRviÛit*n` xpy(t, viy&Æc Si[PNh[t&Rvit` , kfi[migi<vri[FkRvit` {DÃhN}

Dalhana clarifies further that the V ta leads to the depletion by the property of the
absorption resulting in the dryness, Pitta due to its Pungent and hot properties leads to the
depletion and the Kapha by its obstructive nature prevents nutrition and leads to the
depletion. It has been discussed earlier that the V ta, Piita and the Kapha Doşas are the root
of the body. They are very potent entities in the body. They, by the virtue of their Gunas
perform the function of maintenance of the body in the normal state while the vitiation of
them leads to imbalance. The mechanism of production of this imbalance has been narrated
here. The vitiated Pitta which is the factor responsible for the Catabolism as it represents the
Sun, leads to the depletion of the Duşyas by its action of P cana i.e. digestion. The vitiated
V ta with its virtue of Ruksa Guna produces the diminution of du yas. The Kapha with its
snigdha and static Guna obstruct the nutritional supply to the dhatus.

All the c ryas have accepted the Doşas as the cause of vitiation of Dh tus that lead to the
occurrence of diseases.
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NO MEASUREMENT OF THE DOŞA – DH TU - MALA

di[Pid)ni>Rvsmtimn&min[n lxy[t` . ap\sºn[IºWy> v)Èy p&$P> k&Sli[ (BPk` .. {s&0 s*0 15/39}
Here, Su rut c rya clearly states the method to know the kşaya – V ddhi of the Doşadi as
these can be assessed only through the Anum na which infact is inferred from any deviation
in their normal functions. The abnormal functions of the Dosadi are manifested in the form
of illness in the body whether Physical or Mental.

Caraka, although mentions the Amjali pram na of the Doşa- Dh tu –Mala in the rira
sth na chapter 7, has also said that the exact measurement of the Doş di is not possible and
it can be assessed by the reasoning (Tarka) only. (Ca.sa. 7/15)

The quantity of the Doşa- Dh tu –Mala varies from individual to individual and no definite
measurement is possible.

There is a lot of importance of this S tra from the research point of view. The research is
defined as giving objectivity to the subjectivity. It is the need of the hour to innovate a few
objective parameters so as to make the science at par to the contemporary requirements.

A COMPREHENSIVE DEFINITION OF SWASTHA

smdi[P: smiI³nÆc smFit& ml(k\y: . p\sºniRm[IºWymni: AvAY eRy(BF)yt[.. {s&0 s*0 15/41}
Su ruta is highly accredited fot his comprehensive definition of the Swastha or a healthy
being. This includes the homogeneous normal functional state of the Doşa, Agni, Dh tu,
Mala and the happy state of the Mana, Indriya and tman. This definition is complete as the
modern view today is “The health is a state of the physical, mental, social and spiritual well
being”.

The above definition fulfills all the aspects of a person’s life. This definition of Swastha
placed in the chapter “Doşadh tumalakşayav ddhivijñ n ya Adhy ya” per se suggests the
importance of the chapter. This chapter fulfills both the aims of yurveda, i.e. Swasthasya
sw sthya rakşanam and the turasya vik ra pra amanam.
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ILLUSTRATION OF TANTRAYUKTI (CANNONS OF EXPOSITION):

These are various grammatical and compositional techniques found in ancient treatises. The
authors made use of them mainly for guarding the true meanings and also for brevity and
beauty of expressions. Like a strong fort offering safe hide out for the army, these
"Tantrayuktis" conceal the real meanings within them. Only he who masters them can get
the true insight of expressions. In this sense, Tantrayuktis are called "Artha Durg s" or Forts
of expressions. (As.San. Uttar. 50). Some illustrations of Tantrayuktis to understand
Arthayojan and V kyayojan in Doşadh tumalakşayav ddhivijñ n ya are as follows:

1. ADHIKARANA:
Adhikarana Tantrayukti has a groad spectrum of application. This includes the
Tantr dhikarana, Sth n dhikarana, Adhy y dhikarana et al. Following the Adhikarana
Tantrayukti, whatever subject matter is dealt in this chapter is of the balance and imbalance
of the basic components of the body as per yurveda viz. Doşa Dh tu Mala which is the
adhikarana of this chapter which may be included in Adhy y dhikarana.

2. PAD RTHA:

This Tantrayukti conveys the appropriate meaning of the word or words according to the
context.

Ex. V taksaye mandacest lpav katvamapraharso mudhasanjñata ca (Su.su. 15/7).

Here the Ca has to be properly understood by using the Pad rtha tantrayukti meaning
thereby the diminution of the normal functions and increment in the functions of the Doşa
of the opposite nature.

In the verse “Tatra svayonivardhan nyeva pratik rah”

Here the word yoni means the properties resembling the properties of the respective Dh tus
or of similar nature, not the common garbh aya. In this chapter the word yoni is used many
times having the aforesaid meaning.

3-4. UDDE A - NIRDE A:

Udde a as a Tantrayukti is the statement which briefly enunciates a theme or an object.

Nirde a is the statement which elaborates a theme briefly said (Udde a) in detail.
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For example:

“Doşa Dh tu Mala M lam hi ar ram (Su.su. 15/3)” is the Udde a which mentions the
Doşa Dh tu Mala as the basic components of the body in a very concise form while the
elaboration of these basic components in the subsequent verses in which the author explains
the manner in which these act as the root or the base of body is the perfect example of the
Nirde a .

In the verse “Balalakşanam balakşayalakşanam c t urdhvamupade y mah (Su.su.15/25)” is

the concise statement (Udde a ) indicating the Pr k t and vikrt Bala while the subsequent
verses detail (Nirde a) these states of Bala
with its Lakşana and cikits .

Similarly the verse “Rasanimittameva sthaulyam K r yam ca (Su su 15/32)” is the Udde a
or the concise statement which is explained in detail (Nirde a) in the succeeding verses.

5. YOGA:

Justifying a statement by putting together different words in a specific order.

Ex. “Rasaksaye H tpid kampa unyat st sn ca (Su.su.15/9)”

Here the word H t is associated with the complete sentence i.e. H t pid , H t kampa, H t
unyat . This meaning is derived from the yoga Tantrayukti.

6. PRAYOJANA:

Statement which mentions the main idea and purpose of a particular elaboration. For
example:

Prayojana of Doşadh tumalakşayav ddhivijñ n ya is to achieve the Dh tu S mya or the

Arogya which is possible by knowing the Kşaya-V ddhi of the Dh tus and their subsequent
management.(Su. su.15/40)

7. UPADE A:

It refers to statements of c ryas which are in the form of advice or injunction.

Ex - "Tatra vidhivat parirakşanam kurvit” (Su su 15/6).The c rya here advices to

maintain the S mya of the Dh tus in a proper way for maintaining health.
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Further it is said that the physician should not treat a person whose Dh tu and Bala Kşaya is
so strong that the vitiated V ta Doşa produces the Sanjña and Karma h ni.

“Yasya dh tukşay dv yuh sanjña karma ca n syet

Prakşeenam ca balam yasya n sou sakyascikitsitum”(Su su 15/31)

8. NIRNAYA:

Refers to statements which establish a conclusion of a subject after detailed consideration of

all relevant and related facts.

For example: After the elaboration of the imbalance or the Kşaya v ddhi of the basic
components of the body with their management in brief the following Nirnaya is given.

“Samadoşah sam gnisca samadh tumalakriy h

prasann tmendr yamanah swastha ityabhidh yate”(Su. su 15/41)

9. EK NTA:

This is a categorical statement which is absolute, not differing from context to context, and
cannot be modified.

Ex. “Doşadh tumalaM lam hi ar ram (Su. su.15/3) is a categorical statement and cannot
be altered.

“Doş din m tvasamat manum nena laksayet” (Su.su. 15/39) is also a categorical
statement meaning that the Doşa Vaişamya has to be known through inference only.

10. VIPARYAYA:

It refers to a meaning which causes a contradiction of a statement and then also taken as
valid.

Ex. “P rvah p rvoativ ddhatv tvardhayeddhi param param” (Su.su.15/18) means that the
increase in the one dh tu will lead to the increase of the other dh tus. Its Viparyaya will be
"Decrease in one dh tu will lead to the diminution of the other Dh tus as well” this is also
true.
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Similarly the Su ruta Samhit chapter 15 attributes the Kşaya of the ar ra to the Oja-kşaya
(Su.su.15/22). Its viparyaya would be the ojo – v ddhi will lead to the r ra v ddhi, which
is also true.

Likewise the definition of the “Swastha” states the balance of the Doşa, Dh tu, Mala and
Agni (Su.su.15/41). Its viparyaya would be that the imbalance of these Doşa, Dh tu, Mala
and Agni is the “Aswastha”, which in fact is also true.

11. VIDH NA:

It refers to proper arrangement of subjects; view etc. in an orderly manner as intended by

the author.

In the chapter “Doşa Dh tu Mala Kşaya V ddhi Vijñ n ya Adhy ya” the c rya first
describes the Pr k t karma (normal functions) of the Doşa, Dh tu, Mala and Oja/Bala and
then the Apr k t or Kşaya V ddhi of the same followed by the management concluded by
the definition of the Swastha. This arrangement of the matter is excellent which is in sync
with the process of understanding a disease and its management.

12. VY KHY NA:

These are statements or paragraphs which elaborate a subject matter in detail. For example:

Vy khy na for Sthaulya and K r ya is in Su. su; 15/32 to 35.

13. SWASAMJÑ :

It refers to the usage of certain words which are peculiar to a science or treatise where in
they are used in a definite sense other than their usual popular meaning.

For example: Doşa, Dh tu, Mala, Bala, Oja, Agni, Madhya Sarira etc.

14. UHYA:

Refers to such meanings which are to be reasoned out, guessed from the statement.

For example:
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In the beginning of the chapter “Doşadh tumalakşayav ddhivijñ n ya - Vy khy sy mah”

there is no mention of the Upadh tus and their malas but with the help of this “Uhya”
Tantrayukti one can accept their presence albeit not visible in the verse.

“Vailaksany d arir n msth yitv ttathaiva ca” (Su.su.15/37).

Here vailaksany t has to be inferred by the Uhya and as per this the Prak ti, S ra,
Samhanan, pram na etc. are to be considered.

15. SAMUCCAYA:

Samuccaya refers to paragraphs where in multitude of things possessing some common

property are grouped together and enumerated.

For example: In Su. su. 15/4 enlisting of Pr k t karmas of the Tridoşa is a kind of
Samuccaya having common role of maintaining the rogya or well being.

Likewise, the description of the Pr k t karmas of the D şyas viz. the Saptadh tus, malas and
the upadh tus in a single verse i.e. Su. su. 15/5 is also Samuccaya having common role of
maintaining the rogya or well being in a sama state.

16. NIDAR ANA:

Is the statement which explains a subject matter with the help of an example.

In Su. su. 15/36, to indicate the diminution of the Dh tus by the strength of the vitiated
Doşas, the example of augmented fire is cited which dries the water in a pot by its power.

17. NIRVACANA:

It is etymology.

Oja/Bala: Ras din m ukr nt n m dh tun m yat param tejastat khalvojastadeva

balamityucyate. (Su.su. 15/19)

18. NIYOGA:

They are statements in the form of command or orders which are to be followed without
doubt or discussion.
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For example: “Tatra vidhivat pariraksanam kurvit” (Su.su. 15/6). Here the c rya orders to
maintain the S my vasth of the Doşa Dh tu Mala.

18. APADE A:

It is the reasoning of a statement. When a statement is made the reason for making that
statement should be stated.

Ex. c rya Su ruta states that the Dh tus which are “AtiV ddha” should be diminished
(Su.su.15/18). The reason behind this statement is that the increase in one dh tu leads to an
increase in other dh tus as well. If the “AtiV ddha” dh tus are not checked they may lead to
the vitiation of other dh tus making the disease difficult to treat.

19. PRASANGA:

It is a restatement of the statement made earlier in view of the context.

Ex. The ranjaka pitta has been described in Su.su.14/4-5 in context of Sonitotpatti which is
again stated in chapter 15/4(2) in context of the Pr k t pitta karma.

SIDDH NTAS IN DOŞADH TUMALAKŞAYAV DDHIVIJÑ N YA ADHY YA

Four Siddh ntas and its application in Doşadh tumalakşayav ddhivijñ n ya are as given
below:

SARVATANTRA SIDDH NTA :

sv<t>ë(sÛi>ti[ nim tIAm>AtIAmn` sv<IAmAtºë[ t_it` p\(sÛ> .••{c0 (v0 15/3}

The name of the chapter indicating the description of the Doşa, Dh tu, Mala, Kşaya V ddhi
is the Sarvatantra Siddh nta of yurveda as the Doşas, Dh tus and Malas are accepted by
all the yurvedic stalwarts. This chapter is full of the Sarvatantra Siddh ntas some of which
are described below:

1. The acceptance of the Doşa, Dh tu and Mala as the root of the body is available in all the
yurvedic treatises in direct or indirect manner as the pioneer c ryas like the Caraka and
v gbhata have also supported this view.
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di[PFit&mlm*l> (h Sr)r> {s&0s*0 15/3}

2. The description of the five types of V ta Doşa viz pr na, ud na, sam na, vy na, and
ap na as per its specific functions is described by all the c ryas.

p\Apºdni[Úhnp*rN(vv[kFirNlxNi[ viy&: p>cFi p\(vBä: Sr)r> Firy(t

{s&0s*0 15/3/1}
3. The three stages of the Doşa, Dh tu, and Mala viz. Kşaya, V ddhi and S mya are
accepted by all the yurvedic savvies. The Doşadh tumalakşayav ddhivijñ n ya Adhy ya
also elaborates these three stages of the Doşa, Dh tu, and Mala which is the Sarvatantra
Siddh nta.

4. The increase in one dh tu leads to an increase in the subsequent dh tus and vice versa.
This is also the Sarvatantra Siddh nta as the above principle is accepted by all the experts of
yurveda.

p*v<:p*vi[<¥(tvZZÛRvit` vF<y[(Û pr> pr> {s&0s*0 15/18}

5. The cause of increase of the Doşa, Dh tu and Mala is attributed to the excessive intake
of the dravyas possessing the qualities of that Doşa, Dh tu and Mala. This general principle
of increase is elaborated in all the Samhit s under the broad heading of S m nya. This
concept of increase by the S m nya is accepted by all and is thus a Sarvatantra Siddh nta.

vZZ(Û: p&nr[Pi> Avyi[(nvF<niRy&ps[vniÜv(t {s&0s*0 15/13}

6. ai[j: si[miRmk> (An³F> S&±l> S)t> (AYr> srm` ..
(v(vä> mZd& mRAn> c p\iNiytnm&Rtmm` {s&0s*0 15/21}
7. d[h: sivyvAt[n Äyi¼ti[ Bv(t d[(hn: .
tdBiviø S)yºt[ Sr)ri(N Sr)(rNim` ..{s&0s*0 15/22}
The above two slokas describing the Ojas guna and its importance in the maintenance of life
are accepted by all the c ryas of yurveda and thus, is a Sarvatantra Siddh nta.

8. All the c ryas of yurveda have condemned the Sth la and K a Puruşa as well as
consider the K a better than the Sth la.
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aRyºtg(h<tiv[ti] sdi AY*lkZSi] nri] .

~[Oqi[ m¹ySr)rAt& kZS: AY*liRt& p*(jt:..{s&0s*0 15/35}
9. The Vaişamya of the Doşadi cannot be measured by Pratyaksa but is manifested as the
symptoms that can be known through the Anum na or the Inference. This is accepted by all
the experts of yurveda and is, thus the Sarvatantra Siddh nta.
di[Pid)ni> Rvsmtimn&min[n lxy[t` ..
ap\sºn[Iºd\y> v)Èy p&$P> k&Sli[ (BPk` .. {s&0s*0 15/39}
10. Albeit this definition of the Swastha is a unique contribution of Su ruta but this
principle of homogenous state of Doşa, Dh tu, Mala, Agni and Manas is accepted as the
cause of health by all the stalwarts of yurveda. This definition has also been accepted by
the W.H.O. hence could be accepted as the Sarvatantra Siddh nta of the Medical science.
smdi[P: smiI³ná smFit&ml(k\y: .
p\sºniRm[Iºd\ymni: AvAY eRy(BF)yt[ .. {s&0s*0 15/41}
PRATITANTRA SIDDH NTA

p\(tt>ë(sÛi>ti[ nim tIAm>AtIAmºn[k]kIAmAtºë[ t_it` p\(sÛ> .{c0 Iv0 8/37}

The pratitantra Siddh nta is that Siddh nta which is propounded by one c rya but not
accepted by all. Thus this Siddh nta is a special contribution of the particular c rya. The
pratitantra Siddh ntas in Doşadh tumalakşayav ddhivijñ n ya adhy ya are as under:
1 ëyi[ di[Pi blAyi[äi ÄyipIÚs\>snxy: {s& s* 15/25}
These three pathologies of Bala viz. Visramsana, Vy pada and Kşaya are not stated by
Caraka but explained by Su ruta which makes it the Pratitantra Siddh nta of yurveda.
2 aRyºtg(h<tiv[ti] sdi AY*lkZSi] nri] .
~[Oqi[ m¹ySr)rAt& kZS: AY*liRt& p*(jt:..{s&0s*0 15/35}
All the scholars have accepted the Sth la and K a but Su ruta exclusively uses the word
Madhya Sarira, which is the pratitantra Siddhanta of Ayurveda.
3. bllxN> blxylxN> cit U¹v<m&pd[Èyim: . të rsid)ni> S&çiºtini> Fit*ni> yt` pr> t[jAtt` KÃvi[jAtd[v
bl(mRy&μyt[, AvSiAëIsÛiºtit` .. {s&0 s*0 15/19}
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Here, it is Su ruta who considers Bala & Oja as the same which is the Pratitantra Siddh nta.

ADHIKARANA SIDDH NTA

a(GkrN(sÛiºti[ nim s yIAmÒi(FkrN[ p\At*ymin[ (sÛiºyºyiºy¼y(FkrNi(n Bv(ºt ..
{c0 (v0 8/37}
It is the truth implied from a given context. One can easily draw conclusion from the
propounded statement which is not mentioned in the statement. A few verses in the chapter
Doşadh tumalakşayav ddhivijñ n ya adhy ya come under this category which is as below:

xpy[d`bZ>hy[øi(p di[PFit&mlin` (BPk` ..tivwivdri[g: Ayid[tRsiÀyAy lxNm` .. {s&0s*0 15/40}

Here, the c rya instructs to increase or decrease the Doşa, Dh tu and Mala till the Dh tu
S mya state is achieved.This implies that the S mya of Doşa, Dh tu and Mala is Sw sthya
as the Vaişamya of the same needs the intervention of the physician. Thus, here the
statement made in one context contains many other subjects hidden which come under the
category of the Adhikarana Siddh nta.
Similarly, the definition of Swastha implies many other Siddh ntas like the Tridosa
Siddh nta, Agni Siddh nta et al.
smdi[P: smiI³ná smFit&ml(k\y: .
p\sºniRm[Iºd\ymni: AvAY eRy(BF)yt[ .. {s&0s*0 15/41}
ABHYUPAGAMA SIDDH NTA•••••••

a¿y&pgm(sÜiºti[ nim s ymY<m(sÜmpr)(xtmn&p(dOTmh[t&k> vi vidkil[ ¥¿y&pgμCIºt (BPj:

(Ca. Vi. 8/37)
It is truth taken for granted or the hypothesis or postulation which is not examined.
Though, there is much of contention whether to accept the Abhyupagama Siddh nta as the
Siddh nta as it contradicts the definition of Siddh nta. But this is accepted as a Siddh nta
simply because it is the cause of formation of all the Siddh ntas.
The entire hypothesis made fall under the category of Abhyupagama Siddh nta.
Some examples of Abhyupagama Siddh nta in this chapter are:
The principle taken here for the study “P rvah p rvoativrddhatv tvardhayeddhi param
param” is a Abhyupagama Siddh nta as it raises the doubt that does the increase in one
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dhatu leads to the increase in other and vice versa. Thus, any subject that is questionable
and demands research to find the truth comes under the category of Abhyupagama
Siddh nta.

CHANDAS IN THE DOŞADH TUMALAKŞAYAVŖDDHIVIJÑ NĪYA

ADHY YA:
The Chanda is the arrangement of the words in a specific manner with a definite number of
Punctuations so that the verse can be sung or iterated in a specific fashion.
The chapter Doşadh tumalakşayav ddhivijñ n ya Adhy ya is mainly composed in the
Gadya form. The verses in the Padya form are a few only and those are having the Anuştup
Chanda having four divisions with eight punctuation marks each.
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STUDY OF THE PRINCIPLE: “P RVAH

P RVOATIVRDDHATV TVARDHAYEDDHI PARAM PARAM”
The science of life, yurveda is based on its age old but still unquestionable principles.
These principles termed as “Siddh nta” in yurveda have been promulgated by the Ac ryas
of yore who had divine powers that could see all the truth in the world. These Siddh ntas
were formed after repeated examinations by different specialists and then the truth was
accepted and finally designated as the principle. Thus, it is mandatory to have a clear
concept of the principles followed by its application. Without having the proper
understanding of a principle its application cannot be pondered over.
The Basic Principles of yurveda are the backbone of the survival of yurveda. The unique
principles of the Tridoşa, Saptadh tu, Mala, Oja et al. have contributed towards proper
understanding and then utilization of the science for the good of Mankind.
As already seen in the previous chapter, body as per yurveda, is composed of the Doşa,
Dh tu and the Mala. The Doşa are independent and most powerful entities in the body
followed by the Dh tus and Malas. The seven Dh tus are Rasa, Rakta, M msa, Meda,
Asthi, Majj and ukra. These provide the base of the body as they bear and nourish the
body.
The formation of these seven Dh tus takes place in various stages and at various levels in
varied ways. The principles and hypothesis regarding the formation of the Dh tus are
explained by various authors in various ways. The most widely approved principle of the
Dh tu Utpatti has been highlighted by the Su rutac rya in the chapter
“Doşadh tumalakşayav ddhivijñ n ya Adhy ya” as:

“p*v<:p*vi[<¥(tvZZÛRvit` vF<y[(Û pr> prm` ”.{s&0 s*0 15/18}

This principle of relation between the Dh tus is very essential to understand as it indicates
the general principle of gradual Dh tu V ddhi (Dusti) as well as method of controlling the
excess Dh tu. This principle has wide applications in the clinical practice and thus, needs to
be studied comprehensively and then assessed clinically. So, here in this research work this

principle “p*v<:p*vi[<¥(tvZZÛRvit` vF<y[(Û pr> prm` ”has been selected for the applied aspect and also
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the clinical evaluation. The clinical evaluation of the aforesaid principle will be dealt with in
the “clinical Study”.
First it is necessary to go through the Literary as well as the extended meanings of the same.
MEANING OF THE PRINCIPLE:
“P rvah p rvoativ ddhatv tvardhayeddhi param param”
Literal meaning:
Excessive increase in a Dh tu causes increase of its succeeding Dh tu.
Extended meaning:
This principle is quoted in reference to the pathological increase in the Dh tus and their
suitable line of treatment. Mild increase and decrease in the Doşa, Dh tus et al takes place
everyday as per the circadian rhythm. This mild increase or decrease is too weak to cause a
disease. But, when the increase or decrease is too much (due to S m nya/ Visesa), will lead
to increase or decrease of the others as well.
Dalhana states that the increase in later Dh tu also, will lead to the increase in the previous
and similarly, the kşaya of the later will also lead to the kşaya of the previous one.
Thus, this principle has a wide range of applications both, in the Physiology as well as the
pathology. The statement stated under one aspect has to be studied under other possible
applications as well.
Before going into the details of the aforesaid principle it is essential to understand the
general principles of the Dh tu Utpatti.
DH TŪTPATTI PRAKRIY :
Dh tus owe their origin to the h ra which is the cause of survival. The h ra is
P ncabhautika which nourishes the P ncabhautika Dh tus. This food ingested has to
undergo various transformations so as to become suitable to assimilate in the body. This
transformation process is termed as the digestion. yurveda terms this process as “ h ra
p cana krama”. The h ra Rasa formed undergoes various biochemical processes to get
metabolised and produce the required energy. This is known as Cay pacaya or Metabolism.
H RA P CANA KRAMA:
aÒimidinkmi< t& p\iN: ki[Oq> p\kP<(t . td`Wv](B<Òis>Git> An[h[n mZd&ti> gtm` .. {{c0 (c0 15/6}
smin[nivF*ti[¥I³n@dy<: pvni[Úh: . kil[ Bä> sm> sÀyk` pcRyiy&(v<vZÛy[ .. {c0 (c0 15/7}
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Ev> rsmliyiÒimimiSyAYmF: IAYt:. pcRyI³ny<Yi AYiÃyimi[dniyiÀb& t·D&lm` ..{c0(c0 15/8}

The ingested food is taken into the Kostha by the Pr na V yu. This food becomes soft,
looses its compactness on contact with the unctuous substance i.e. the Saliva and the
Kledaka Kapha. Thereafter, the Agni located in the udara is stimulated by the Sam na
V yu. This stimulated Agni digests the food taken in appropriate quantity & K la and is the
cause of a long life. As the fire, placed below helps in cooking the raw food material e.g.
Rice and Water, so does the Agni located in the m aya digests the food ingested. Thus,
the h ra rasa is produced with the separation of the Mala. This h ra Rasa acts as the
substratum for the formation of all the Dh tus.

FORMATION OF DH TUS:
t#i piøBi](tkAy ct&(v<FAy PD^sAy (o(vFv)y<AyiOT(vFv)y<Ay vi¥n[kg&Ny&äAyihirAy sÀyk`p(rNtAy
yAt[ji[B*t: sir: prms*Èm: s rs: eRy&μyt[ . {s&0 s*0 14/3}
The first Dh tu to appear after the digestion of food is the Rasa Dh tu. The food/ h ra
which is P ncabhoutika (Composed of the five basic elements viz. Ak sa, V yu, Agni, Jala
and the Prithvi), Şadrasa Yukta (composed of the six tastes), Dwividha Virya (Seeta –
Uşna), Aştavidha Virya (Guru- Laghu, eeta – Uşna, Snigdha – Rukşa, Mrdu – Tikşna) or
may be composed of many Gunas, undergoes proper digestion as per the above description
and the product which is very subtle but potent is called as the h ra Rasa.
This h ra Rasa is the substratum for the formation of all the Dh tus. This Rasa which is
the resultant of the proper digestion circulates through the Srotasas and leads to the
formation of all the Dh tus.
It is to be pondered whether the product of the digestion i.e. h ra Rasa is the substratum
for the Rasa Dh tu or is the Rasa Dh tu itself. From the above quotation of Su rutac rya it
is clear that he hasn’t differentiated the h ra Rasa and the Rasa Dh tu. He has accepted
this h ra Rasa to circulate throughout the body through the hrdaya as the main centre. This
h ra Rasa produces all the functions of the Rasa Dh tu mentioned by the other c ryas.
Similarly this Rasa is accepted to produce the successive Rakta Dh tu, making it clear that
Su ruta hasn’t differentiated between the h ra Rasa and Rasa Dh tu.
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t#iihirp\sidi²yi[ rs: (kÍ> c mli²yim(B(nv<t<t[ . p&OyIºt RvihirrsiWs@(Frmi>sm[diIAYm¶jiS&k\i]ji>(s

pø[IºWyWÄyi(N Fit&p\sids>Xki(n Sr)rsIºFbºF(pμCidyáivyvi: . t[ sv< Ev Fitvi[ mli²yi: p\sidi²yiá
rsmli¿yi> p&Oyºt: Av> minmn&vt<ºt[ yYivy: Sr)rm`. Ev> rsmli Avp\miNiv(AYtivi~yAy
ssmFiti[Fi<t&siÀymn&vt<yt: . (n(m_itAt& x)NvZÛini> p\sidi²yini> Fit*ni> vZÛ)xyi¿yimihirm*li¿yi> rs:
siÀym&RpidyRyiri[³yiy, (kÍ> c mlinim[vm[v . {c0 s*0 28/4}
The h ra after proper digestion differentiates into the Pras da, Rasa and the Kitta, Mala.
Caraka has clearly differentiated the h ra Rasa with the Rasa Dh tu. In the chapter 28 of
the Sutra Sth na he clearly mentions the Rasa and the Rasa Dh tu separately. Caraka
attributes the product of digestion, h ra rasa, to nourish all the seven Dh tus viz. Rasa,
Rakta, M msa, Meda, Asthi, Majj and ukra; Oja and others.
Same Caraka, in the “Grahanidoşa Adhy ya”, chapter 15 Cikits Sth na doesn’t mention
the h ra rasa and the Rasa Dh tu separately and mentions the transformation of the Rasa
directly into the Rakta Dh tu. Thus, it becomes essential to clarify this ambiguity whether to
accept the h ra Rasa and the Rasa Dh tu same or different.
This query has been solved by the “Caraka Catur nana”, Cakrap ni Dutta.
aihirrsS¾d[n aihirj: p\sidi[¥(BF)yt[ , s c rsg\hNg\h)t Ev .yti[ (o(vFi[ rs: -AYiy), pi[Pká[(t ;
t[n tÒi Fit& pi[Pkpi[Oyrsi>Syi[B[<d(vvxyi B[d uä: ; eh AYiy)pi[Pkrsi>Siv¼y[ktyi (n(d<OTi],
AYiy)rspi[Pkrsyi[: AYinB[diwBivid[kRvm` {cç0 c0(c0 15/16}
He considers both the theories logical and divides the Rasa into two, Sth yi or the Poşya
and the other Asth yi also called as the Poşaka. The Poşaka Rasa is the one produced after
the digestion of the food also called as the h ra rasa while the Poşya is the Rasa Dh tu
proper. Cakrap ni makes it clear that the difference between the h ra rasa and the Rasa
Dh tu in the chapter 28 of the Sutra sth na is made to differentiate the Poşaka and the Poşya
while the absence of such a difference in the Grahanidoşa Cikits states the indifferent
nature of the Poşya and Poşaka as the duo share the same site.
NOURISHMENT OF THE DH TUS AS PER THE DH TU POŞANA NY YAS:

“p\miN]rY< pr)xN> ºyiy:”

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The examination of the subject with the proper evidences and logic is the Ny ya. The
Ny yas don’t specify the only truth but indicate a route towards the truth. The Siddh nta is
the one which is accepted by all after multiple experimentation and observation and is
always the truth but the Ny ya is ones view and is the way a person sees a process
happening which varies from person to person.
In the case of the “Dh tu Poşana” also a number of theories have been proposed but none of
them can be accepted as the sole truth. Thus, all these theories proposed by the Acaryas are
to be seen as a view based on the observation and logic. Thus, these theories regarding the
nourishment of the Dh tus are termed as “Dh tu Poşana Ny ya”.
1) KŞEERADADHI NY YA:
Also known as the Law of Transformation, or the Sarv tmana Parin ma Paksa, the
Kşeeradadhi Ny ya has been the first of the theories placed forward towards the
understanding of the Dh tu Poşana. It has been propounded by the revered commentator
Cakrap ni Dutta. According to this Ny ya, the one Dh tu transforms into the other
successive Dh tu just as the milk transforms into the curd so is the term “Kşeeradadhi
Ny ya”. As per this Ny ya, one Dh tu becomes the nutrient for the other. As rightly quoted:
rsiWä> tti[ mi>s> mi>siºm[dAtti[¥IAY c . aAYni[ m¶ji tt: S&ç> S&çid` gB<: p\jiyt[ .. {c0 (c0 15/17}
rsi[ rä@ptyi p(rNm(t rä> c mi>s@ptyi, Ev> mi>sidyi[¥(p u_iri[_irFit&@ptyi p(rNmIºt . x)riwYi svi<Rmni
d(F Bv(t, tYi kZRAni[ rsi[ rä> Bv(t . {c0 (c0 28/4, cç0}
This implies the transformation of the Rasa into Rakta, Rakta into M msa, and M msa into
Meda and so on. Thus, the previous Dh tu acts as a substratum for the successive one.
The time taken for transformation of Rasa into the ukra as per this Ny ya is as under:
1- PD(B: k[(cdhi[ri#i]IrμCIºt p(rvt<nm` . sºtRyi Bi[¶yFit*ni> p(rvZ(_iAt& cçvt` .. {c0(c0 15/21}
2 – aihiri[¥wtn: Vi[ (h rsRv> gμC(t nZNim` . Si[(Nt> tZt)y[¥ð(n, ct&Y[< mi>stim(p ..
m[dARv> pøm[, POq[ RvIAYRv>, s¼tm[ IRvyit` . m¶jti>, S&çti> yi(t (nymidOTm[ nZNim` .. {piriSr}
3- s Kl& rs: #i)(N #i)(N kli shA#ii(N pødS c kli Ek]kIAmn` Fitiv(tOqt[ ; Ev> mis[n rs S&ç> A#i)Ni>
cit<v> Bv(t ..{s&0 s*0 14/15}
4- k[(cdih&rhi[ri#iit` PDri#idpr[, pr[ . misid` p\yi(t S&çRvmÒi> pikçmi(d(t .. {a0 ñ0 Si0 3/66}
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As per the strength of the Dh tav gni and the Bhut gni, the Rasa Dh tu undergoes
transformation into the successive Dh tus. Some Acaryas say that the Rasa transforms into
the ukra in six days.
Parashar says that the h rarasa transforms into the Rasadh tu in 24 hours, Raktadh tu is
formed on the third day, M msa forms on the fourth day, Meda on the fifth, Asthi on the
sixth, Majj on the seventh and the ukra is formed in the eight days.
Su ruta is of the view that the Rasa stays in each Dh tu for a period of 3015 Kal s, approx.
5 days. Thus, in about a month the ukra and the Artava are formed in the Male and Female
respectively.
Thus, from the above difference of opinions it is hard to pinpoint the time required for the
transformation of the Dh tus. The problem has been solved by the Carak c rya in the sutra:
sºtRyi Bi[¶yFit*ni> p(rvZ(_iAt& cçvt` {c0(c0 15/21},
Bi[¶y[ upy&ä[ s(t Fit*ni> rsid)ni> cçvt` p(rvZ(_iB<v(t s>tRyi a(v~iºRyi sm&Rp(_iFi<t*ni> Bv(t
{c0(c0 15/21, cç0}
This means that the Dh tu Poşana process continues continuously without any pause.
Explaining this with an example of the person drawing out water from a well using a wheel,
it is found that the strength of the person turning the wheel is responsible for speed of
drawing the water out of the well. The more the strength of the person the more is the speed
of drawing the water. Similarly, the strength of the factors like Agni decides the time for the
formation of the Dh tus.

DOUBTS REGARDING THE KŞEERADADHI NY YA & SOLUTION:

Raising the doubts in the authenticity of the Kşeeradadhi Ny ya, Ac rya Cakrap ni
contends that if this Ny ya is accepted then, if a person performs fast for 3-4 days, the
Rasadh tu of this individual should be depleted. Similarly a fast of a month shall make the
body devoid of all the six Dh tus and only the ukra will remain. Clarifying these doubts
V gbhata and Dalhana say that after the digestion of food the food gets divided into two
parts viz. the S ra (potent part) and the Kitta (Excretory part). The S ra is acted upon by the
Dh tav gni that again divides this part into two parts, one Sth la and other S kşma. The
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Sth la part nourishes the Dh tu while the S kşma part nourishes the Upadh tu and the
successive Dh tu. As quoted by Dalhana:
AY*li·v>Sml]: sv[< (Bwºt[ FitvIA#iFi .
Av: AY*li[¥>S: pr> s*ÈmAtºmli[ yi(t tºml: ..{DÃhN,s&0s*0 14/10}
The S kşma part of the preceding Dh tu is acted upon by the Agni of the successive Dh tu
which produces three parts viz. Sth la, which nourishes the self (Dh tu); S kşma, which
nourishes the Upadh tu and consecutive Dh tu; Mala which nourishes the excretory
portion.
KŞEERADADHI NY YA W.S.R. TO THE PRINCIPLE
“P RVAH P RVOATIV DDHATV T VARDHAYEDDHI PARAM PARAM”
The principle “P rvah p rvoativ ddhatv tvardhayeddhi param param” can be easily
understood by the application of the Kşeeradadhi Ny ya. According to the principle
excessive increase in one Dh tu will lead to the increase in the other and vice versa. The
Kşeeradadhi Ny ya also explains the same. The increase in the Rasa Dh tu will
automatically lead to an increase in the Rakta poşak m a leading to an increase in the Rakta
Dh tu. However, this transformation will depend on the status of the Dh tav gni. Similarly
the excess increase in the other Dh tus also will lead to the formation of more poşak m a of
the consecutive Dh tu and thus increasing the precursors of those Dh tus.
Likewise, in the case of the excess decrease of a Dh tu, there will be decrease in the other
Dh tus also. The decreased Dh tu will lead to lesser production of the consecutive Dh tu
poşak m a leading to the diminished consecutive Dh tus. In this case the increased V ta
may also add to the problem by vitiating the Agni, leading to decreased formation of the
Dh tus or by increasing the rate of depletion.
Thus, this Ny ya directly vindicates the principle “P rvah p rvoativ ddhatv tvardhayeddhi
param param”

2) KED RIKULY NY YA:

This is also known as the Law of Transmission or the Krama Parinama Paksa. The Ked ri
means the field while the Kuly means the canal. This Ny ya likens the nourishment of the
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Dh tus with the irrigation of the different fields with the canal. The water irrigates the
nearby field first and then it irrigates the distant ones.
k[dir)k&Ãyiºyiy[n rsAy Fit&pi[PN>; t#iiÒid&RpÒii[ rsi[ Fit&@p> rsm(FgÀy (kyti¥¼y>S[n t> rs> vF<y(t; aprá
rsri(SAt#i gt: sn` Si[(Ntg>FvN<y&äRviμCi[(Nt(mv B*Rvi (kyti¥(p Si[(Ntsmin[ni>S[n Fit&@p> Si[(Nt> p&ONi(t,
S[Pá Bigi[ mi>s> yi(t, t#ii(p Si[(NtvwvAYi ; tYi m[d: p\BZ(tOvp)(t {c0 s*0 28/4, cç0}
The Rasa Dh tu nourishes the Rakta first. When the Rasa Dh tu contacts with the site of the
Rakta Dh tu, the former takes the form of Rakta i.e. the Rasa acquires the odour, colour of
the Rakta and nourishes it by the homologous fraction. Similarly, other Dh tus are
nourished. The specialty of this Ny ya is that the Rasa travels through a single path and
nourishes all the Dh tus.
t#i]Pi sv<Fit*ni> aºnpinrs: p\)N(yRvi . {s&0s*0 14/12}
H rita has also accepted this theory. According to him the Rasa Dh tu undergoes change of
the colour to white, grey and green etc. throughout the day before it gets converted to Rakta.
KED RIKULY NY YA W.S.R. TO THE PRINCIPLE
“P RVAH P RVOATIV DDHATV T VARDHAYEDDHI PARAM PARAM”
This Ny ya is most widely accepted among the Dh tu Poşana theories. This Ny ya explains
all the aspects of the Dh tu Poşana process. The shortcomings of the Kşeeradadhi Ny ya are
also resolved by this Ny ya.

The principle “P rvah p rvoativ ddhatv tvardhayeddhi param param” can be explained
with the Ked ri Kuly Ny ya. This can be explained on the basis of some logic.The Rasa in
the state of excess will not accept the nutrients just as the field which is completely
saturated with water refuses to accept more, thus making more water available for the
subsequent fields. Similarly, the increase in one Dh tu may lead to the increase of the
nearby Dh tu as the Srotasas of these Dh tus are very near. The Dh tu in excess will refuse
to accept the P ncabhautic raw material in the form of Rasa and makes way for the
nourishment of the nearby Dh tus. From various references it becomes clear that there is
physiological relation between the various Dh tus and their respective Srotasas and they are
influenced by one another as the various canals for nourishment of the field are interlinked.
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Similarly, decrease in one Dh tu will lead to the decrease in the other as the diminished one
will consume more nutrients just as the field that is dry consumes more water leading to the
scarcity of water in the other fields.
In the case of R jyaksm , the interrelation between the various Dh tus is clearly visible in
the concept of Pratiloma Kşaya. The Pratiloma kşaya means the kşaya of the later Dh tu
shall lead to the kşaya of the previous one. Thus, it is to be accepted that the increase in one
will also lead to the increase in the other proving the above principle.
Another concept to prove this theory is by applying the Upasneha Ny ya. This Upasneha
Ny ya has been explained in the context of foetal development (Su.Sa.3/31). Just as the
trees on the banks of a river get nourished with the water, the increased Dh tu also
nourishes its nearby Dh tus. The word Upasneha indicates the mode of the travel of the
nutrients like the Osmosis.

3) KHALEKAPOTA NY YA:
This is also known as the Law of Selectivity. According to this Ny ya, the nourishment of
the Dh tus takes place by selection.
Kl[kpi[tºyiy[nymÒirs: pZY±pZY³Fit&mig[< gt: sn` rsid)n` pi[Py(t, n RvAy Fit&pi[Pki[ rsBigi[ FiRvºtr[N sm>
s>bºFm¼yn&Bv(t, rsi(dpi[Pki(N s\i[ti>Ay&_iri[_ir> s*Èmm&Ki(n d)Gi<(N c, t[n]v rspi[PkrsBigi[ rsmig<ci(rRviWs>
pi[Py(t, Ev> rspi[PNid&_irkil> {räpi[Pkmig<ci(rRvit`} räpi[Pki[ rsBigi[ rä> pi[Py(t, tYi
Si[(Ntpi[PNid&_irkil> mi>spi[Pki[ rsBigi[ mi>s> pi[Py(t, (vd**rs*Èmmig<ci(rRvit`; Ev> m[d: p\BZ(tpi[PN[¥(pX[ym` .
{c0 s*0 28/4, cç0}
yYiAv[ni[OmNi pik> Sir)ri yiIºt Fitv: . s\i[tsi c yYiAv[n Fit&: p&Oy(t Fit&ni .. {c0(c0 8/39}
The nourishing fluid, Anna Rasa travels to the different Dh tus through different channels.
In the beginning, the nearby Dh tu draws its nutrient fraction from the nourishing fluid and
the distant one gets nourished later. This theory is based on the analogy of the pigeons
carrying the grains from a field and moving in different directions to reach their destination,
nest. The nest which is near will get the grain first while the nest farther will receive the
grain later.
This theory believes that each Dh tu has its specific nutrient, Poşakamsa.
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This theory is accepted in the case of the Rogotpatti also as the Doşas travel in the different
Srotasas and the place where there is vitiation, Kha-Vaigunya, produce the diseases.

KHALEKAPOTA NY YA W.S.R. TO THE PRINCIPLE

“P RVAH P RVOATIV DDHATV T VARDHAYEDDHI PARAM PARAM”

This theory of Dh tu Poşana is also important in understanding the principle of “P rvah

p rvoatiV ddhatv tvardhayeddhi param param”. Although, it implies the existence of
different nourishing entities for different Dh tus it is well known that these nourishing
factors are none other than the various combinations of the pancamahabhutas.
As in the case of Ked ri Kuly Ny ya, here also the precursor Rasa nourishes all the Dh tus
as it contains all the nourishing fractions. In this case the Dh tu which is in excess or
V ddha refuses to accept the precursor and let it go away to the other Srotas. In this way the
increase in one Dh tu leads to a subsequent increase in the successive Dh tu and vice versa.

4) EK K LA DH TU POŞANA NY YA:
This theory has been propounded by the commentator, Arundutta, as he doesn’t consider
any of the theories fully applicable in explaining the Dh tu Poşana.
aihirrsid` Ekkil> s¼ts& Fit&s\i[t: s& p\v[(Stid` rsräidyi[ Fitv: uRpwºt[ e(t EkkilFit&pi[PNpx:..
{a0ñ0 Si0 3/62, a@Nd_i}
Arundutta clarifies that the h rarasa nourishes all the Dh tus of the body simultaneously
by the particular fraction of that Dh tu by entering the respective Srotas of that Dh tu.
Acarya Caraka has also narrated this in reference to the Vy na V yu which is said to carry
the Rasa Dh tu throughout the body simultaneously.
Äyin[n rsFit&(h< (vx[pi[(ctkm<Ni. y&gpt` sv<ti[¥js\> d[h[ (v(x¼yt[ sdi..{c0 (c0 15/13}
EK K LA DH TU POŞANA NY YA W.S.R. TO THE PRINCIPLE
“P RVAH P RVOATIV DDHATV T VARDHAYEDDHI PARAM PARAM”
The Ek K la Dh tu Poşana Ny ya is not too much accredited in yurveda as it appears to
be a mere translation of the modern view. It specifies the fact that the body continuously
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gets nourished as we know that the wear and tear phenomenon continuously occur in the
body which is maintained by the nourishment through the food.
The principle “P rvah p rvoativ ddhatv tvardhayeddhi param param” can be understood in
the light of this Ny ya also. The Vy na V yu carries the precursors of all the Dh tus at a
time. As per the requirement the Dh tus get nourished and remaining portion left for the
other Dh tus. Thus, as seen before the increase in the one Dh tu increases the other and vice
versa.
ANALYSIS OF THE DH TUPOŞANA NY YAS:
The above description makes one point clear that yurveda has accepted the importance of
the Rasa in nourishment of all the Dh tus.
No Ny ya can individually explain the complete mechanism individually. Therefore, these
entire hypotheses, in spite of criticisms have prevailed till date. In fact, all the Ny yas are
correct in their approach and there is not much of a difference among them. All the three
Ny yas act as a unit and it is not possible to explain Dh tu- Poşana with the exclusion of
any of them. Thus, all the three act in full harmony to show the complete process the Dh tu-
Poşana.
The Ah rarasa first nourishes the Rasa Dh tu by the Kşeeradadhi Nyaya. The Rasa Dh tu
accepts the required nourishment from the Rasa and the remaining portion by the
application of the Ked ri- Kulya Ny ya nourishes the Rakta by behaving like the Rakta. The
remaining portion moves ahead in the M msavaha Srotas to nourish the M msa Dh tu.
Thus, all the three act together to nourish the Dh tus. In this way the Dh tus nourish each
other and so the increase in one leads to the increase of the other and vice versa proving the
principle "Purvah purvoatiV ddhatvat vardhayeddhi param param".
The Kşeeradadhi Ny ya emphasizes on the Dh tavagnip kajanya prasadamsa while the
Ked ri Kuly Ny ya stresses on the Rasa samvahana and the Khale Kapota on the Srotasas.
There is no difference in the acceptance of the Dh tu- P ka. The product of the Dh tavagni-
P ka is circulated through the Srotasas with the medium of Rasa only. Agni and Srotas,
both are essential for the Dh tu- P ka with the medium Rasa.
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DH TU POŞANA AS PER RIRA TATWA DAR ANAM:

The revered Ex-president of the Bh ratiya Ayurvidy ikşana Samiti, Vaidya Purushottam
Shastriji Hirlekar has been the the gem of yurveda. The widely acclaimed book “ rira
Tatwa Dar anam n m V t didoşavijn nam” which is the collection of his original thoughts
explains the concept of Dh tu poşana vividly. Therefore, seeing the importance of this in
the present study a short note on the process of Dh tu poşana is being explained below.

The origin, transformation and growth of the dh tus depend on the Samyoga (association)
and Viyoga (disassociation).
In the beginning of the origin of the dh tus the Poşya (body) and Poşaka (nutrients)
associate and form a fluid. The uttaradh tu and the purvadh tv msa are also the Poşya and
Poşaka respectively.
The nutrition of the seven dh tus in yurveda is explained in the two ways; Nitya
(continuous) and the Kramavat (sequential). The Nitya Poşana is possible by the h ra rasa
which contains the necessary nutrients to nourish all the dh tus simultaneously while the
second variety i.e. Kramavat Poşana is the conversion of one dh tu into the other in a
particular sequence.
This two way nutrition of the dh tus is not antagonistic as the result of the two is different.
On one hand the h ra rasa directly nourishes the dh tus while on the other side the deha
usm converts one dh tu to other. This process transforms the h ra rasa into all the seven
dh tus. The increase in the dh tu is limited and only a part of one dh tu converts into the
other. The transformation of a part of a dh tu nourished by the h ra rasa is associated with
the mala utpatti which is to be thrown out. If this process of transformation is hindered, this
will consequently increase the dh tus due to the continuous nutrition by the h ra rasa.
Example: The failure of conversion of the Meda dh tu into the Asthi dh tu leads to increase
in the meda dh tu leading to the Sthaulya.
The ukra kşaya leads to the kşaya in all the preceding dh tus. Thus, Anavaya vyatireka
proves that the conversion of one dh tu into other occurs in a systematic manner as Caraka
clarifies “Dh tavo hi dh tav h rah”.
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Ex. the water provided to the root of the tree reaches each and every part of the plant but the
origin of branches, sub branches, leaves, flower and fruit occur in a particular sequence.
Similarly the Rasa dh tu reaches every nook and corner of the body but the dh tus are
produced in a particular sequence as the Rakta, M msa etc.
From the above description it is clear that there are a number of factors that act together to
produce the Dh tus. A harmony between these factors is very essential to ensure the
maintenamce of normal Cayapacaya, Metabolism which is the key to the Healthy existence.
Some of these quintessential factors affecting the Dh tu Utpatti are enumerated below.

FACTORS AFFECTING THE DH TU POŞANA:

Cakrap nidutta and others have pointed out that the most important factors affecting the
Dh tu- Poşana are:

1. DH TAV GNI: If the Dh tav gnis remain in their normal state, then the Dh tu-Poşana
also continues normally. These Dh tav gnis undergo illumination and diminution within the
accepted range as a part of the biological rhythm. While the illumination and diminution
within the normal range is a physiological phenomenon, various dietary, environmental,
genetic, and psychological factors derange the status of the Dh tav gni leading to either
excessive illumination or excessive diminution.
The excessive illumination of the Dh tav gni may be due to the excessive activation of the
Pitta fractions; vitiation of the V ta mainly the Vy na that transmits the Usm from the
Jathar gni to the Dh tav gni; or the excess supply of nutrients homologous to the dh tu
which in turn first leads to illumination and then diminution of the Dh tav gni which leads
to the accumulation of the ma dh tu.

2. VY NA V YU: Vy na activates the Dh tav gnis by the transmission of the Pitta

fractions and Usm of the Jathar gni to the Dh tav gni. The Vy na also regulates the
movement of the Poşak m a into the Srotas.
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3. SROTAS: Each Dh tu is said to possess its definite Srotas. Srotas have been defined as
the channels carrying the transforming Dh tus. The normal state of the Srotas is essential
for the proper Dh tu Poşana. The obstruction of the Srotas leads to the depletion of the
Poşak m a leading to the Dh tu kşaya as explained in the Anuloma kşaya in Rajyaksm .

4. POŞAK M A: Swabh voparamv da of yurveda explains that there is no cause for

Annihilation while the genesis depends upon the appropriate causes. Vaidya cannot prevent
the annihilation but can only augment the genesis so as to repair the wear and tear. The
Posak m a are the material cause for the Dh tu- Poşana. The use of a specific diet leads to
the increase or decrease in the dh tu. Therefore, a proper dietary regimen should be
followed to maintain the equilibrium of the Dh tus.

EXPLANATION OF THE PRINCIPLE

“P RVAH P RVOATIV DDHATV TVARDHAYEDDHI PARAM PARAM”
WITH OTHER RELATED CONCEPTS

1. DH TAVO HI DH TAV H RA PRAKRTIMANUVARTANTE (Ca.su.28/3)

This concept is related to the physiological nourishment of the Dh tus. This means, the
Dh tus act as the substratum for each other. The continuously depleting Dh tus are
maintained in the state of equilibrium by the food. This implies that the Dh tus are
interdependent on each other as the increase or decrease in one shall lead to the increase or
decrease in the other.
The principle “P rvah p rvoativ ddhatv tvardhayeddhi param param” is also the extension
of this aforesaid concept. The physiological concept of “Dh tavo hi dh tav h ra
prakrtimanuvartante” is modified into pathological view as the “P rvah
p rvoativ ddhatv tvardhayeddhi param param” so as to make it useful in the treatment.
There is no basic difference between the two.

2. PURVO DH TUH PARAM KURY T V DDHAH K ŞEENA CA

TADVIDHAM (A.S. su.19/17)
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This means that the increase in one dh tu will increase the other and the kşaya of one will
also lead to the kşaya of other succeeding dh tus. This concept has the same meaning as the
principle “P rvah p rvoativ ddhatv tvardhayeddhi param param”.The difference between
the two lies only in the fact that the principle “P rvah p rvoativ ddhatv tvardhayeddhi
param param” has been quoted under the reference of Ativ ddhi, excessive increase of the
Dh tus while the “Purvo dh tuh param kury d V ddhah k şeena ca tadvidham” has been
mentioned as the V ddhi, increase which is more practical than the former but the essence
of both the statements is more or less the same.
3. ANULOMA & PRATILOMA KŞAYA
In the context of the Kşaya/ R jyaksm , all the Ac ry s have accepted the Anuloma (from
the Rasa to ukra) and Pratiloma Kşaya ( ukra to the Rasa). This is clear application of the
principle “P rvah p rvoativ ddhatv tvardhayeddhi param param”.
kfp\ F in] d i[ < P ] ( h @Û[ P & rsvRm< s & {s& 0 u041/9}
a(tÄyvi(yni[ vi¥(p x)N[ r[ t Aynºtrm` .
x)yºt[ Fitv: sv[ < tt: S& O y(t minv: ..{s& 0 u041/10}

From the above two quotations it is clear that the increase or decrease in one dh tu causes
similar changes in the others as well. The Kapha dominant tridoşa lead to the obstruction of
the Srotasas of the dh tus which causes the decrease in all the other dh tus. On the other
hand a person indulging in excessive copulation causing the decrease in the ukra dh tu
will subsequently experience the diminution of the other dh tus in the reverse order i.e. the
ukra Kşaya will lead to the Majj Kşaya which, in turn leads to the Asthi Kşaya and so on.
This diminution in the reverse order can be explained by applying the principle
“Dh tukşaye V ta V ddhi”. The diminution in the ukra dh tu will cause the increased
demand for its replenishment which will lead to the decreased supply to the others resulting
in the Dhatu kşaya.
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RAKTA KSHAYA
As a part of our hypotheis to assess the principle “P rvah p rvoativrddhatv tvardhayeddhi
param param” clinically a suitable disease was needed. The disease should be the one which
is associated with the kşaya of Dhatu so that the effect of drug can be assessed on the Dhatu
kşaya.
Rakta is the vital Dh tu of the body. It has been quoted under the “Das - Pr n yatana” and
is well known with the names of Jeeva, Oja et al thus; its kşaya or diminution poses a great
threat to the happy survival of the human being.
So, an effort has been made here to study the Rakta-Kşaya as per yurvedic principles and
derive a possible solution to the malady. Therefore, “Rakta-kşaya” has been chosen for the
clinical assessment of the principle “P rvah p rvoativrddhatv t vardhayeddhi param param”
The Rakta is considered as the “Jeeva”, or the vital entity of the body.
d[hAy @(Fr> m*l> @(Fr[N]v Fiy<t[ . tAmiwRn[n s>rÈy> rä> j)v e(t IAY(t: {s&0 s*014/44}
m*l(m(t uRpI_i(AY(tp\ly[P& Si[(Ntm[v h[t&: , an[n]v Fiy<t[ AYi¼yt[ {DÃhN }
m*l(m(t mi>si(dh[t&tyi . Fiy<t[ e(t n)räAy d[hAyis>BvRvit` . j)v(m(t j)vFirkRvit` .
{cç0 Bin&0}
The Rakta is the accepted to be the cause of survival. It is considered to be the cause of the
origin, maintenance and the destruction of the body. Ac rya Cakrap ni in the Bh numati
commentary specifies that the Rakta is the cause of its successive Dh tu, M msa and is the
cause of the survival.
Prior to the elaboration of the disease, Rakta-kşaya, let us first have a bird eye view on the
formation of the Rakta.
RAKTA FORMATION:
The theories regarding Rakta Dh tu formation appears to have changed from time to time as
will be evident from the studies of yurvedic classics. In Caraka Samhit , it is clearly
mentioned that Rakta is formed by the Usm of the Pitta which renders the Rasa into a
coloured state.

t[ji[ rsini> sv[<Pi> mn&jini> yd&μyt[ . (p_ii[OmN: s rig[N rsi[ räRvmZμC(t .. {c0 (c0 15/28}•
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This is a general view put forward for the Rakta formation. After the period of Caraka,
Su ruta mulled that Rakta is formed in Yak t and Pleeha with the help of Ranjak gni. {s&0
s*0 21}
He again writes that pya Rasa when circulates through the Yak t and Pleeha it becomes
coloured there and thus Rakta is formed.
s KÃvi¼yi[ rsi[ ykZt¼l)hini] p\i¼y rigm&p](t {s&0 s*014/4}
Two organs viz the Yak t and the Pleeha are described as primary organs playing their role
in Rakta formation. After the period of Su ruta, Ast nga H dayak ra Sri V gbhatta has
mentioned that Rakta forming factor i.e. Ranjaka Pitta is also formed in m aya.

aimiSyi~y> (p_i> r÷k> rsr÷nit` {a0 ñ 0 s*0 11/ }

This shows that theory of Rakta formation evolved from time to time. From above it is
inferred that Usm of the Pitta and Rasa are the main factors by which Rakta is formed and
secondary Yak t, Pleeha and m aya are the organs in which this process is taking place.

CAUSES OF THE RAKTA-KŞAYA:

There are no direct references available specifying the causes of Rakta-Ksaya, as per our
hypothesis and a review of various treatises leads us to ponder over the possible causes of
Rakta-Ksaya which are as specified below:
1) RASA KŞAYA:
The Rakta is formed from the Rasa as seen in the previous sections. The Rasa is
precursor of all the dh tus. The immediate dh tu to be nourished by the Rasa is the
Rakta. All the Ny yas of Dh tu Posana have accepted the fact that the Rasa is the cause
of Rakta. In the case of P ndu, Cakrap ni clearly mentions the role of Rasa in the
nourishment of the Rakta. He comments that the Rakta-Kşaya is due to the diminution
of the Rasa by the increased Pitta or the failure of the Rasa to produce the Rakta poşaka
part. Dalhana also attributes the formation of Rakta to the Rasa.
räxyi[ räpi[PkrsAy (p_i[nxpNit` räpi[PksirBigin&Rpidiø . {c0s*0 16/6, cç0}
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rs: p\FinFit&(h< x)y[tiS& tti[ nZNim` .räidyá x)yºt[ Fitv: tAy d[(hn: ..
{c0(c0 30/184}
Si[(Nti[Rp_i[ rsiF)nRvit` {DÃhN, s&0 s*0 14/3}
2) UKRA KŞAYA:
S&ç> p\μyvt[ AYinid&ºmig<> Bjt[¥(nl: . xy> mi>si(n gμCIºt asZg(p xym` {c0e0 12/50}
In the case of the Pratiloma kşaya, i.e. kşaya from the ukra to the preceding dh tus,
the ukra kşaya will be the cause of the all dh tu kşaya. This is clearly evidenced in the
case of R jyaksm . As seen in the various Ny yas of Dh tu Posana, the diminution in
the ukra dh tu will lead to the movement of all the nourishing material to the depleted
dh tu thereby leading less nutrient material available for the previous dh tus resulting in
their diminution.
3) ATIV DDHI OF THE DH TAV GNI:
AvAYinAYi: kiyi³n[: a>Si Fit&P& s>IAYti: . t[Pi> sidi(td)¼ti¿yi> Fiti[vZ(Ûxyi[B<v[t` ..
{a0 ñ 0 s*0 11/ }
The Dh tav gni is the portion of the K y gni that resides in the dh tu and the
increase or decrease in the intensity of these dh tav gnis produce the decrease or
increase in the dh tus respectively. Thus, the intensified Raktadh tav gni will lead to
the diminution of the Rakta Dh tu. Similarly, the increase in the Rasadh tav gni will
also lead to the Rakta-Ksaya as it will lead to the diminution of the Rakta posak msa.
4) SROTORODHA:
The Srotas is the site of the transformation and transportation of the Dh tus. These
Srotasas are the channels that carry the nutrient material to the required dh tu. Thus, the
obstruction of the Srotas leads to the non supply of the Rakta Posakamsa and results in
Rakta kşaya. The obstruction of the Rasavaha Srotas will hamper the nourishment of
the successive dh tu, Rakta leading to the Rakta kşaya.
5) ATISR VA:
Ac rya Su ruta and others have clearly mentioned the Rakta-Kşaya due to the Atisr va
i.e. excessive flow in the case of any blood letting procedure or due to faulty alya
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karma. Similarly, several Marmas, the vital spots, have also been quoted which when
injured produce the Rakta-kşaya leading to several major complications. These Marmas
are: Indravasti, Urvi, Lohit ksa, and the Sir marma. These causes produce the Rakta-
Kşaya immediately and do not depend on the diminution of other Dh tus.
(Su. sa. - 6). This variety of Rakta-Kşaya needs immediate Rakta which is infused
through the Blood Transfusion. The Rakta-Kşaya due to these causes is excluded under
this study as it may be not ethical to endanger the life of the individual.

SYMPTOMS OF RAKTA-KŞAYA
The Rakta-Kşaya has been quoted under different contexts with varied symptoms. Majority
of these symptoms are subjective and only a few are objective ones.
The major symptoms of the Rakta-Kşaya as quoted by the caryas are:
Si[INtxy[ Rvk`pi@OymÀlS)tp\iY<ni (sriS](YÃy> c {s&0s*015/9}
aÀlS)tp\iY<n[(t Si[(Ntxy[ s(t vitvZÛi] tRp\Ryn)kiÀlrs[μCi, tYi räAy WvRvi_iRxy[ t[ji[vZÛi]
S)tp\iY<ni¥(p {DÃhN, s&0s*015/9}
aI³nPi[m)yRviWäAy tRt&Ãyg&Nyi[rÀlS)tp\iY<ni¥(p.. ckirit` v(ðmiºwi(dk> c..
{Bin&mt)0s&0s*015/9}
p@Pi Af&(Tti Àlini Rvg\*xi räs>xy[ {c0 s*0 17/65}
Si[(NtgmniøiAy di]b<Ãym&pjiyt[ {c0 (n0 6/8}
räxyit` pi·D&h)<n$pi[ (vnÆy(t {a0 ñ0 4/50}
Twak P rusya (Roughness of the skin): It means the skin loses its softness and becomes
coarse and rough. The other associated symptoms are the abnormal appearance of the
skin. It may be due to the Rasa kşaya as well as the Vata V ddhi that occur with the
Rakta-kşaya.
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Dourbalya (Weakness): This is very clear that the Rakta is accepted as the Bala of the
body as visible from the terms like Jeeva and Oja. Thus, the Rakta-Kşaya is always
associated with the Dourbalya. This may be attributed ultimately to the Vata V ddhi and
Dh tu kşaya.

Amla eeta Pr rthan (Craving for the Sour and Cold): This is a special symptom of the
Rakta-kşaya. There is a desire to consume the Sour and Cold substances. Dalhana
clarifies that this crave for the Amla Dravyas is due to the Vata V ddhi which renders the
desire for the opposite taste, Amla. While, the desire for the eeta is due to the increased
Teja due to the diminution of the Rakta which is Drava in nature. Cakrap ni attributes
these crave for the Amla and eeta to the Agnisomiya nature of the Rakta. Thus, the
Rakta-Kşaya leads to crave for both the Agni in the form of Amla and the Soumya in the
form of eeta.

Sir aithilya (Loss of the tone of the Sira): This means the loss of normal tone of the
Sir . The Sir carries the Rakta and thus the Rakta Vahana makes them look normal. But
in the case of the Rakta-Ksaya the Rakta is diminished. So, the Sir appear very feeble
which may be taken as the aithilya.

Agnim ndya (Diminished fire): In the context of Ar a, Ac rya Su ruta clearly specifies
the Agnim ndya in the Rakta-kşaya.

Heena Varna (loss of natural complexion & luster): This is the subjective as well as the
objective parameter of the Rakta-kşaya. The Patient complains of the loss of natural
complexion i.e. appears pale which is prominent in the sclera and the nails. In yurveda
the Varna or the complexion is attributed to the Agni mah bhuta. The Rakta has Agneya
swabh va ands thus; diminution of the Varna is an important manifestation of Rakta-
kşaya. Majority of c ryas have accepted the P ndu varna as the vikrit varna in Rakta-
kşaya.
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OTHER ASSOCIATED SYMPTOMS:

Tamodar ana (fainting): This means the feeling of transient darkness. The Patient
complains of fainting for a short duration. This has been clearly quoted under the Rasa
pradoshaja vikara and also the Majja kşaya. Thus, in some Patients the complaint of
Tamodar ana indicates the seriousness of the problem as this means the involvement of
other Dh tus also. Among the Trigunas, Satva, Raja and Tama; the Tama guna is said to
be the one responsible for ignorance and diminished activity. Thus, the Tamodar ana in
Rakta-Kşaya can be the manifestation of the Daurbalya and Agnim ndya.

Bhrama (Giddiness): Bhrama is usually associated with the Rakta-Ksaya as there is

Rasa kşaya involved which leads to V ta V ddhi leading to daurbalya. Also, due to the
involvement of the Pitta the bhrama is produced as the latter is caused by {rj: (p_ii(nlid`
B\m:} the Raja, Pitta and Anila.

w sakasta (Dyspnoea): This may be due to the daurbalya. The w sakasta is

attributed to the increased demand for Pr na i.e. Oxygen as the diminished haemoglobin
leads to the decreased oxygen perfusion.

Kh litya (Hair fall): This may be understood in two ways. Either the diminished Rasa
leads to decreased nourishment to the Hair or may be the diminution of Asthi dh tu as the
Roma are said to be the mala of the latter.

Sampr pti:
Though, the Sampr pti of Rakta-Ksaya hasn’t been quoted directly anywhere, an attempt is
being made here to unfold the same through the available references and logical reasoning.
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NID NA
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Ah raja Vih raja M nasika Agantuja

Krodha,
Div swapna, R tri Cint , Bhaya,
Guna: Laghu, Usna, Ruksa et al. J garana,V t tapa Soka
Rasa: Katu, Amla, Lavana et al. Sevana, Ati s hasa
Ah ra: Paryusita Ah ra Viruddha
Ah ra, Alp sana, Anasana, et al. Marm gh ta,
Ati Sr va etc.
Agni Dusti
I Pitta kopa
N
C RAKTA
R KSAYA
E
A
S
E At the level of Jathar gni At the Level of Dh tav gni
D

K
S Jathar gni Mandya Rasa Dh tav gni Taiksnya
A
P
A
N
A Rasa Ksaya Rasa Ksaya

Alpa Rakta Posak m a

Rakta Ksaya
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DRUG REVIEW
INTRODUCTION:
The drugs are the tools of a physician krN> p&nB[<Pj> {c0 (v0 8/87}
Though yurveda accepts all the Dravyas as P ncabhautika and thus no Dravya is without
the medicinal properties. As propounded by the Carak c rya:
nini]P(FB*t> jg(t (k>øÑÄym&¼il¿yt[ ti> ti> y&(ämY< c t> tm(Bp\[Ry .. {c0 s*0 26/12}
Thus, no dravya is Anausadha but all of them cannot be used everywhere. The use of a
particular drug for a particular purpose demands the Yukti or the Planning. As per the
hypothesis one has to select a drug that can fulfill the aims and objectives. Also, the drug
should be selected as per the resources available.
Therefore, here as per the hypotheis the Rasa Vardhaka Drug at vari has been selected as a
test drug while the Kseera has been chosen as a standard control drug.

AT VARI
SELECTION OF DRUG:
The herb at vari was selected to assess its effect in increasing the Rakta dh tu in the
classical cases of Rakta-Kşaya as the drug at vari directly increases the Rasa dh tu and
hence used for the clinical assessment of the principle “P rvah
p rvoativrddhatv tvardhayeddhi param param”. at vari is a Ras yana herb and it is widely
accepted as a rejuvenative. Since hundreds of years, at vari has been used as an anti
ageing as well as tonic.
As apparent in the conceptual study, principles of yurveda accept Rakta-Kşaya as a
condition caused due to Rasa kşaya (Except in the Sr va, haemorrhagic conditions where
acute loss of Rakta is seen). at vari contains the Guna that fall under the Rasa vardhaka
group and thus, ideal drug to study the Rakta V ddhi from the Rasa V ddhi.
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HISTORICAL BACKGROUND:
VEDIC K LA:
It was used as an external therapy in the form of “mani”.
St[n aivZNi[(t e(t
It means mani which is able to kill 100 diseases is called “ at varh”. It indicates its several
therapeutic uses.
In Atharvaveda, at var mani is stated to kill several yaksma by using its own properties.
SAMHIT K LA:
Ac ryas have classified at vari according to its guna and its uses.
CARAKA SAMHIT :
Balya
Vayah sth pana
Madhura skandha
SU RUTA SAMHIT :
Vid rigandh di
Kantak pancamoola
Pitta pra amana
AST NGA SANGRAHA & AST NGA HRDAYA
Varun di gana.
Pitta amana varga.
TAXONOMICAL CLASSIFICATION:
Kingdom: Plant kingdom
Division: Phenerogames
Sub-Division: Angiosperm
Class: Monocotyledons
Series: Coronarieae
Natural order: Liliaceae
Genus: Asparagus
Species: racemosus willd.
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SYNONYMS:
Classical names:
at vari, atpadi, Bahusut , Atiras , Bhiru, Indivari, Vari, Mahodari, N r yani, ataveerya,
Pivari, atamooli, Urdhwakantik , Rishyaprokt .
There are about 111 synonyms used for at vari in classics and nighantu.
Vernacular names:
English : Wild asparagus
Hindi : at var, atamuli
Bengali : atamuli
Gujarati : Ekalkanto, at vari
Kannada : Callagadda
Marathi : at var, asvel, satmuli

BOTANICAL DESCRIPTION:-
Scandant, much branched, spinous undershrub with tuberous short root stock bearing
numerous fusiform tuberous roots, 30-100 cm long and 1-2 cm thick. Leaves reduced to
minute chaffy scales and spines.
Flowers – white, arise from nodes on older and generally leafless branches. Flowering time
December to February.
Berries – 7 mm in diameter, glabose, rugose, red one seeded. Seeds ripen by March- April.
Roots – Arise from the short root stock. All are generally considerably long, length varying
from 25 cms to 1m or more and gradually tapering towards the basal and distal ends. They
are cream white or light cream yellow and have a smooth surface. On dried roots the surface
appears longitudinally wrinkled and short transverse fissures are found. Have no
characteristic odour but possess slightly sweetish mucilaginous taste.
Distribution - Throughout India, tropical and subtropical parts including Andamans and
ascending in the Himalayas upto an altitude of 1500 m.
Variety: Maha at vari – Asparagus sarmentosa Linn. Bigger in size, long tuberous roots and
more in number than Asparagus racemosus. One more variety found without thorns is
Asparagus filicinus Ham.
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RASA PANCAKA:
Stivr) (hmi (täi rs[ Avid&: xyis\(jt` . vit(p_ihr) vZOyi rsiynvri AmZti.. {F0 (n0}
Stivyi]< Ihm[ vZOy[ mF&r[ (p_i(jt` pr[ . vitkfhr[ (tä[ mhi~[Oq[ rsiyn[ .. {ri0 (n0}
RASA : Tikta, Madhura
GUNA : Guru, Snigdha
VEERYA: Seeta
VIP KA: Madhura
PRABH VA: Ras yana
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PHARMACODYNAMIC PROFILE:
DOSAGHNAT : V tapitta maka
KARMA: Vedan sth pana, medhya, Rakta-pitta maka, Ras yana, Chaksusya,
N dibalad yaka, Pitta maka, ulahara, Balya, Gr hi, Garbhapo aka, Stanyajanana,
Mutrala.
ROGAGHNAT : Apasm ra, Murch , V ta -Vy dhi, Amlapitta, ula, Grahani, Arsa,
Hrdroga, Raktapitta, otha, Stanyakşaya, ukrakşaya, Mutrakriccha, kşaya, Daurbalya.
Dristim ndya.
Ac rya K syap has mentioned the use of at vari during the reproductive period and also
after the cessation of menstruation. (Ka. ka. 7)

DOSE:
Powder (root): 3 to 6 gm.

CHEMICAL CONSTITUENTS:
Asparagus racemosus contains sarsapogenin, saponins A4-A7, glucosides of quercetin,
hyperoside in flower and fruits, disogenin, quercetin 3-glucoronide in leaves, sitosterol and
stigmasterol along with their glucosides, two spirostanolic and furostanalic saponins and
sapogenin, 4 saponins viz at varin I to IV, polycyclic alkaloid, asaparagamine A,
disaccharide and new isoflavone – 8 – methoxy – 5, 6, 4’-trihydroxyisoflavone, 7-0-beta
glycopyranoside in roots are reported.
Active constituents:
• Steroidal saponins – known as at varin I toIV. at varin I is the major glycoside
with 3 glucose and thamnose moieties attached with sarsapogenin. at varin IV
contains alkaloids, proteins, starch and tannin.
• Isoflavones
• Asparagamine – a polycyclic alkaloid
• Racemosal – a cyclic hydrocarbon
• Polysaccharide and mucilage present in roots.
Steroidal saponins are classified under Phytoestrogens.
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PHARMACOLOGICAL ACTIVITES:
Antitussive: The methanol extract of Asparagus racemosus root shows significant
antitussive activity on sulfur dioxide induced cough in mice.

Antioxidant: Studies supported the fact that Asparagus racemosus is a potential oxidant and
it can be used therapeutically to capture free radicals generating in the body.

Immunomodulation: It has immune enhancing property by means of enhancing defense

functions like leucocytosis and neutrophilia.

Antimicrobial: Different concentrations of the extracts of the roots of asparagus racemosus,

showed considerable in vitro antibacterial efficacy against E-coli, shigella dysenteriae,
salmonella typhi, staphylococcus etc.

Cardiotonic: It increased the force and rate of contraction in isolated frog’s heart at
moderate rates.

Digestive: Both aerial parts and roots of Asparagus racemosus have amylase and lipase
activities. Thus have digestive properties.

Antiallergic: The root extracts exhibit anti allergic activity. It appears to increase the
number of stem cells in the marrow and lymph tissue and stimulates their development into
active immune cells.

Anti-oxytocic: Crude extract of Asparagus racemosus increases the uterine weight in

estrogen primed group in experimental subjects. The saponin fraction of extract exhibits anti
oxytocic activity producing a specific block of the pitocin introduced contractions.

Estrogenic: Predominant cornification of epithelial cells has been observed due to presence
of estrogenic activity in at vari.
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Also, it exhibits, mucilaginous, antidiarrhetic, anti dysenteric, anti fungal, anti cancer, anti
abortificiant ( at varin I), anti oxytocic ( at varin IV), antiviral, anti amoebic, adaptogen,
diuretic, nutritive, tonic, galactogoggue, aphrodisiac, antispasmodic, uterine relaxant,
stomachic, hypotensive and gastric sedative – anti ulcer properties.

THERAPEUTIC EVALUATION:
Asparagus racemosus is proved to be efficacious in the treatment of duodenal ulcer during
clinical trials.
KSEERA/MILK
In the treatment group, the drug at vari was given with the milk. In the standard control
group only the milk was given boiled with the water.
The Kseera or the milk plays an important role in increasing the Rasa as it possesses the
similar properties to that of the Rasa. Thus, due to Guna Samanya the Kseera increases the
Rasa and that is the reason for choosing the milk as an Anupana in one group while as a
drug in the Standard control group.
yurveda has accepted Kseera as the Ras yana. The eight types of Kseera have been
elaborated with their general and specific properties and uses. Out of these eight varieties
the Go Kseera (Cow’s milk) is rated as the best as it is laghu (Easy to digest) and has similar
properties to that of Oja.
Avid& S)t> mZd& IAn³F> bhl> ÆlÈN(pIμClm` .
g&@ mºd> p\sÒi> c gÄy> dSg&N> py: ..{c0 s*0 27/217}
td[v>g&Nm[vi]j: simiºyid(BvF<y[t` .
p\vr> j)vn)yini> x)rm&ä> rsiynm` .. {c0 s*0 27/218}
Thus, in this study the Go Kseera has been taken to nourish the Rasa dh tu by increasing the
potency of the drug in the treatment group while in the standard control group it has been
given individually to compare the effect of the two.
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THE MODERN VIEW OF “COW’S MILK”

The milk is the nutrient fluid produced by the mammary glands of the female mammals.
The ability to produce the milk is the defining character of mammals. It is the primary
source of nutrition to the new born before they are able to digest more diverse foods. As a
substantial number of Indians are vegetarian, the milk acts as a rich source of proteins.

PHYSICAL AND CHEMICAL STRUCTURE OF MILK:

Milk is an emulsion of butterfat globules within a water based fluid. Each of the fat globules
is surrounded by a membrane consisting of the Phospholipids and the Proteins. These
emulsifiers keep the individual globules intact and protect the globules from the fat
digesting activity of enzymes found in the fluid portion of the milk. The fat soluble vitamins
viz A, D, E and K are found within the milk fat portion of the milk. (Mc Gee 18)
The largest structures in the fluid portion of the milk are the casein protein. These casein
protein molecules are bound into the Micelles. Each Micelle is roughly spherical and is
about a tenth of a micrometer across.
The carbohydrate Lactose is responsible for imparting the sweet taste to the milk and also
contributes to about 40% of the whole cow milk’s calories. Lactose is a composed of two
simple sugars, glucose and the galactose. The only natural source of Lactose is the Milk and
a small number of plants. (McGee 17). Other components found in raw cow milk are living
white blood cells, mammary-gland cells, various bacteria, and a large number of active
enzymes (McGee 16).

Nutrition and Health:

Cow’s milk contains about 3.4% proteins, 3.6% fat and 4.6% Lactose and supplies 66 Kcal
of energy per 100 grams. Thus, it is a vital energy source and has the required qualities of a
Balanced Diet.
As yurveda accepts every substance as a drug, here also the Milk has been chosen as it is
very likely to increase the Rasa.
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CLINICAL-APPLIED STUDY
The clinical study in Basic Principles means the application and examination of the Basic
Principles clinically on the various Patients to assess and prove the fundamentals in divine
science of yurveda.
yurveda ultimately deals with the curing the diseased and blessing a long and healthy life.
So, the Basic Principles need to be assessed and evaluated in the clinical trials. The clinical
study done after the proper conceptual studies leave no chance for physician to fail. Various
Ac ryas have emphasized the need for a physician to be well versed in the theory and the
practical. A person having a sound knowledge of theory but doesn’t apply the same in the
practical is not worth. Similarly, the practical sans theory is futile. As rightly said by
Susruta:
yAt& k[vlSiA#iX: km<Avp(r(nIOqt: . s m&HRyit&r> p\i¼y p\i¼y B)@(rvivhm` .. {s&0s*0 3/48}
Thus, it is mandatory for a good physician to be well versed in both, the theory and the
practical.
The principle “P rvah p rvoativ ddhatv tvardhayeddhi param param” has a wide utility in
the clinical practice as the Patients usually complain of the various symptoms indicating the
Dh tu kşaya. Out of them the “Rakta-kşaya” is a major complaint of the Patients living in a
developing country like India. Many fatalities are reported due to this condition of Rakta-
kşaya. The principle “P rvah p rvoativ ddhatv tvardhayeddhi param param” gives us the
opportunity to assess and evaluate the validity of the same clinically.
So, a clinical study to assess the principle “P rvah p rvoativ ddhatv tvardhayeddhi param
param” has been undertaken with the following aims and objectives:

AIMS & OBJECTIVES

™ To achieve the practical assessment of the principle “P rvah

p rvoativ ddhatv tvardhayeddhi param param”
™ To assess the effect of at var siddha Kşeera (A Rasa Dhatu Vrddhikara Drug)
on cardinal symptoms of Rakta-kşaya.
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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™ To assess the status of Dh tus with more emphasis on the Rasa and Rakta.

™ To assess and compare the effect of at var Siddha Kşeera with the N ra
Siddha Kşeera.
™ To compile the data generated and analyze them by proper statistical methods
so as to draw the conclusion objectively.

MATERIALS AND METHODS

PATIENTS:
Individuals attending the O.P.D. and I.P.D. of the department of Basic Principles of
I.P.G.T. & R.A., Hospital, Jamnagar, fulfilling the criteria were selected for present
study. The special research Proforma was prepared for the research work mainly on
yurvedic guidelines.

CRITERIA OF SELECTION:
™ The patients having the symptoms of Rakta-Kşaya as per the Ayurvedic
classics (Su.su.15/9 & others) have been selected.
™ Routine blood, urine, stool examination with some necessary biochemical tests
were carried out to rule out any other pathology as well as to assess and to
evaluate the effect of therapy.
™ S rat of the Dh tus was examined in general with special emphasis on the
Rasa and the Rakta.
™ Status of Dh tus was examined through various parameters in the research
Proforma.

CRITERIA OF EXCLUSION:
™ The patients suffering from chronic systemic diseases like the Madhumeha,
R jyaksm , Grahani, Kustha etc. were excluded from this study.
™ The Rakta-Kşaya due to the bleeding disorders (Sr va janya) has not been
included.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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™ Persons suffering from the Genetic diseases have been excluded.

™ The Patients of less than 16 and more than 50 years of age have not been taken
for the current study.
PLAN OF STUDY
™ All the selected patients fulfilling the criteria of selection were randomly
divided into two groups –
™ Group A (Treatment group) : at var Siddha Kşeera group.
™ Group B (Standard Control group) : N ra Siddha Kşeera group.
The details are as below:
Details Group A Group B
Drug at var siddha Kşeera N ra Siddha Kşeera
Dose 5 gm/ day in the Kşeerap ka 200 ml of Milk boiled with
form. equal water.
K la Empty stomach (Abhakta) Empty stomach (Abhakta)
Duration 4 weeks 4 weeks
No. of patients 10 06
completed

All the pretreatment investigations were repeated after the treatment.

h ra: All the patients were advised Sup cya and Pathya h ra.
CRITERIA FOR ASSESSMENT:
Symptomatic relief obtained by the treatment given was assessed B.T. (Before Treatment)
and A.T. (After Treatment) with following criteria they were graded on the basis of scoring
pattern.
TWAK P RUSYA/ATIRAUKSYA (DRYNESS OF SKIN)
No Dryness at all – 0
Dryness in the cold season only – 1
Dryness in other seasons also but only on the exposed parts -2
Dryness throughout the year but present in the whole body -3
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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AGNIM NDYA (DIMINUTION OF THE AGNI):

Feels good hunger and proper digestion regularly - 0.
Feels good hunger but irregular digestion -1.
Feels less hunger and irregular digestion - 2
Feels very less hunger and the very less digestion – 3

HEENA BALA (DIMINUTION OF THE STRENGTH /WEAKNESS):

-Can do routine exercise – 0
-Can do moderate exercise with some difficulty – 1
-Can do only mild exercise – 2
-Can do mild exercise with much difficulty – 3

SIR AITHILYA (Loss of the normal tone of the SIR )

Absent - 0
Present occasionally and subside itself after some time -1
Present occasionally and doesn’t subside itself -2
Present always and subsides on medication -3

W SA KAŞŢA (DYSPNOEA):-
Dyspnoea after heavy work but relieved soon and up to tolerance -0
Dyspnoea after moderate work but relieved later and up to tolerance - 1
Dyspnoea after little work but relieved later and up to tolerance - 2
Dyspnoea after little work but relieved later and beyond tolerance-3

P NDUT (PALLOR):
Absent – 0
Visible only in the Sclera – 1
Visible in sclera & nail both – 2
Visible in the above two and Face – 3

AMLA EETA PR RTHAN (Desire for sour and cold substance):

 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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Absent 0
Occasional Desire to take either amla or eeta dravya-1
Occasional Desire to take both amla and eeta dravya-2
Always desires for the amla and eeta dravya that subside on the intake - 3
BHRAMA (VERTIGO):
No Bhrama 0
Patient sometimes experience mild bhrama which is not serious enough to warrant medical
attention. -1
Patient often experiences bhrama which concerns patient enough to seek professional
help - 2
Severe Bhrama that becomes a serious problem for patient that compels him to strictly
follow the treatment. - 3

IRN LOMATA (HAIR FALL):

-No Hair Fall-0
-Hair fall during combing the wet hair or after oiling the hair & combing-1
-Hair fall during washing the hair and normal combing- 2
-Hair fall without combing -3

TAMAHA-DAR ANA (FAINTING):

Nil - 0
Rare Tamaha Dar ana for short duration - 1
Rare Tamaha Dar ana for small duration leads to Bhrama -2
Frequent Tamaha Dar ana for small duration leads to Bhrama-3

HRIDAYA SPANDAN DHIKYA (PALPITATION):

Absent - 0
Present only during some exercise that subsides itself on rest-1
Present during the normal routine activities that subsides itself on rest-2
Present during the normal routine activities but doesn’t subside on rest-3
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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STATISTICAL ANALYSIS
All the observations made on various parameters were subjected to statistical analysis in
terms of –
X Æ mean
S.D. Æ Standard Deviation
S.E. Æ Standard Error
‘t’ Æ Paired ‘t’ test
Paired‘t’ test is applicable to assess the significance at p< 0.1, <0.05, <0.01, <0.001.
The obtained results were interpreted
Non-significant Æ p < 0.1,
Significant Æ p <0.05, < 0.01
Highly significant Æ p < 0.001
CRITERIA FOR ASSESSMENT OF TOTAL EFFECT

1. CURED: 100% relief in the complaints of Rasa, Rakta-Kşaya & improvement in the
Laboratory investigations.
2. MARKED IMPROVEMENT: 76-99% relief in the complaints of Rasa, Rakta-Kşaya &
improvement in the Laboratory investigations.
3. MODERATE IMPROVEMENT: 51-75%relief in the complaints of Rasa, Rakta-Kşaya
& improvement in the Laboratory investigations.
4. IMPROVEMENT: 26-50%relief in the complaints of Rasa, Rakta-Kşaya but no
improvement in the laboratory investigations.
5. UNCHANGED: Less than 25% relief in the complaints of Rasa, Rakta-Kşaya as well as
no improvement in the Laboratory investigations.
PRESENTATION OF DATA
The data collected from various clinical trials was completed and subjected to statistical
techniques and presented under the following sections.
SECTION I: Incorporates the general observations viz. age, sex, religion, occupation,
education etc.
SECTION II: Incorporates the effect of therapy.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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SECTION – I
GENERAL OBSERVATIONS
In the present study, 26 patients were registered irrespective of their age, sex, religion etc.
They were randomly divided into two groups.
Treated Group (Group A): at var Siddha Kşeera.
Control Group (Group B): N ra Siddha Kşeera.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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REGISTERED PATIENTS WISE DISTRIBUTION OF 26 PATIENTS OF

RAKTA-KŞAYA:
Number of Patients
Sex Total
Group A Group B
Registered 15 11 26

Completed 10 06 16

LAMA 05 05 10

Total 26 patients were registered. In group A, 10 patients completed the treatment while 5
patients Left Against Medical Advice (LAMA).
In group B, 06 patients completed the treatment while 05 patients Left Against Medical
Advice (LAMA). Hence, the total number of patients is 26 for the present study, so
observation of 26 patients and results of 16 patients are as given below.
TABLE – 1
AGE WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA-KŞAYA
Number of Patients
Age Total Percent (%)
Group A Group B
21 – 30 05 03 08 30.77
31 – 40 05 03 08 30.77
41 – 50 03 04 07 26.95
51 – 60 02 01 03 11.51

AGE: It was found that maximum number of patients i.e. 30.77%belonged to age group of
21 – 30 years and 31 – 40 years, 26.95% Patients belonged to age group of 41 – 50 years
and lastly 11.51 % patients in 51 – 60 years of age group.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in

TABLE – 2
SEX WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA-KŞAYA
Number of Patients
Sex Total Percent (%)
Group A Group B
Male 03 02 05 19.23
Female 12 09 21 80.76

SEX: In this series, maximum number of Patients i.e.80.76 % was Female while rest of the
patients i.e. 19.23 % was male.

TABLE – 3
RELIGION WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA-KŞAYA

Number of Patients
Religion Total Percent (%)

Group A Group B
Hindu 11 08 19 73.07

Muslim 04 02 06 23.07

Other 00 01 01 3.85

RELIGION: It is evident from the data that maximum i.e. 73.07% patients were Hindus
followed by 23.07% of Muslims and 3.85 % were the followers of other religion.
TABLE – 4
MARITAL STATUS WISE DISTRIBUTION OF PATIENTS OF RAKTA-KŞAYA
Number of Patients
Marital Status Total Percent (%)
Group A Group B
Married 11 09 20 76.93
Unmarried 04 02 06 23.07
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in

MARITAL STATUS: It is clear from table that, maximum number of patients i.e. 76.93%
were married followed by 23.07% unmarried.
TABLE – 5
HABITAT WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA-KŞAYA
Number of Patients
Habitat Total Percent (%)
Group A Group B
Rural 01 03 04 15.40
Urban 14 08 22 84.60

Habitat: Data shows that the majority of the patients i.e. 84.60% belonged to urban areas
while remaining patients, 15.40% belonged to rural area.

TABLE – 6
OCCUPATION WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA-KŞAYA
Number of Patients
Occupation Total Percent (%)
Group A Group B
House work 08 05 13 50
Student 01 02 03 11.55
Labourer 06 03 09 34.65
Business 00 01 01 03.85

OCCUPATION: On considering the nature of occupation, it was found that maximum i.e.
50% patients were engaged in the routine House works, while 34.65% were Labourers,
11.55% were students and 03.85% of the patients were businessmen.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in

TABLE – 7
SOCIO-ECO. STATUS WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA-KŞAYA
Number of Patients
Socio-eco. Status Total Percent %)
Group A Group B
Lower 11 03 14 53.90
Lower Middle 02 06 08 30.80
Upper middle 02 02 04 15.40
Rich 00 00 00 00

Socio-eco. Status : Data shows that maximum i.e. 50.90% patients were belonging to lower
class, 30.80% were from the Lower Middle society and 15.40% were from the Upper
Middle section of society.
TABLE – 8
EDUCATION WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA-KŞAYA
Number of Patients
Education Total Percent (%)
Group A Group B
Illiterate 05 01 06 23.10
Primary 05 03 08 30.80
Secondary 03 05 08 30.80
Higher secondary & Above 02 02 04 15.40

Education: Amongst 26 patients, maximum i.e. 30.80% were educated to the primary and
Secondary level while 23.60% were Illiterate and 15.40% of the Patients had the privilege
of receiving the higher education.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in

TABLE – 09
H RA WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA-KŞAYA
Number of Patients
h ra Total Percent (%)
Group A Group B
Vegetarian 10 06 16 61.60
Mixed 05 05 10 38.40

h ra: Maximum i.e. 61.60% patients were vegetarian while 38.40% were having mixed
type of diet.

TABLE – 10
H RA AKTI WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA KŞAYA
Number of Patients
h ra akti Total Percent (%)
Group A Group B
Pravara 01 00 01 03.85
Madhyama 02 06 08 30.80
Avara 12 05 17 65.45
h ra akti: It is evident from the table that maximum number of in patients this series i.e.
65.45% were having Avara h ra akti, 30.80% were having Madhyama h ra akti while
only 3.85% of the Patients reported the presence Pravara h ra akti.

TABLE – 11
DOMINANT RASA VARGA (AS PER THE DOSA) WISE DISTRIBUTION OF 26
PATIENTS OF RAKTA KŞAYA
Dominant Rasa Number of Patients
Total Percent (%)
Varga Group A Group B
Pitta aggravating Rasas
04 03 07 26.92
(katu, Amla & Lavana)
V ta-Pitta aggravating
08 05 13 50.00
Rasas (Katu, Amla)
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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Pitta-Kapha aggravating
01 02 03 11.55
Rasas (Amla, Lavana)
V ta aggravating Rasas
02 01 03 11.55
(Katu, Tikta, Kas ya)
Dominant Rasa varga: It is evident from the table that maximum number of patients in this
series i.e. 50.00% was of those taking the dravyas having V ta-Pitta aggravating Rasa
dominance, 26.92% were found to be consuming mainly the Rasas that aggravate the Pitta,
while 11.55% were observed with the habit of taking the Pitta - Kapha as well as the V ta
aggravating Rasas in their daily diet.

TABLE - 12
DOMINANT GUNA (AS PER THE DOSA) WISE DISTRIBUTION OF 26 PATIENTS
OF RAKTA KŞAYA
Dominant Guna Number of Patients
Total Percent (%)
Varga Group A Group B
Pitta aggravating Gunas
06 05 11 42.35
(Ushna, Tikshna)
V ta – Pitta aggravating
Gunas (Laghu, Ruksa, 05 03 08 30.80
Tiksna)
Pitta- Kapha vardhaka
Gunas (Drava, Ushna, 03 01 04 15.40
Snigdha)
V ta aggravating Gunas
01 02 03 11.55
(Ruksa, Laghu, Sheeta)

Dominant Guna Varga: In this series maximum i.e. 42.35% were taking Pitta aggravating
Guna dominant diet, 30.80% V ta – Pitta aggravating Guna dominant diet, 15.40% Pitta-
Kapha dominant and 11.55% consumed the diet rich in the Guna aggravating V ta.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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TABLE – 13
JATHAR GNI WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA KŞAYA
Number of Patients
Jathar gni Total Percent (%)
Group A Group B
Sama 00 01 01 03.85
Visama 02 01 03 11.55
Manda 13 09 22 84.70
Tiksna 00 00 00 00.00

Jathar gni: The data of the table shows that majority of the patients i.e. 84.70% were having
Manda Agni, followed by 11.55% having Visama Agni while only 03.85% of the Patients
had Sama Agni.

TABLE – 14
KOSTHA WISE DISTRIBUTION OF 26PATIENTS OF RAKTA KŞAYA
Number of Patients
Koştha Total Percent (%)
Group A Group B
K ura 00 01 01 3.85
Mrdu 02 02 04 15.40
Madhyama 13 08 21 80.85

Koştha: Koştha wise distribution has been shown in the TABLE, which indicates that most
of the patients i.e. 80.85% were of Madhyama Koştha, 15.40% of Mrdu and only 3.85%
were of Krura Koştha.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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TABLE – 15
SLEEP WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA KŞAYA
Number of Patients
Percent
Sleep Group Group Total
(%)
A B
Samyaka 13 10 23 88.45
Alpa 02 01 03 11.55
Adhika 00 00 00 00

Sleep: In this study majority of the patients i.e. 88.45% had normal sleep and 11.55% of the
Patients had decreased sleep and none of the Patients reported Excess sleep.
TABLE – 16
VYAYAMA AKTI WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA KŞAYA
Number of Patients
Exercise Total Percent (%)
Group A Group B
Pravara 00 00 00 00.00
Madhyam 03 01 04 15.40
Avara 12 10 22 84.60

Exercise: In this study majority of the patients i.e. 84.60% were having the Avara
Vyayama akti, while 15.40% patients were having Madhyam Vyayama akti.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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TABLE – 17
EMOTIONAL MAKEUP WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA KŞAYA
Number of Patients
Emotional makeup Total Percent (%)
Group A Group B
Anxiety 02 01 03 11.50
Tension 07 06 13 50.00
Jovial 06 04 10 38.50
Emotional makeup: In this present series, it was observed that maximum number of patients
i.e. 50% was having some kind of tension, whereas 38.50% were jovial and remaining
11.50% patients were Anxious.

TABLE – 18
ARIRIKA PRAK TI WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA KŞAYA
Number of Patients
Prak ti Group Group Total Percent (%)
A B
V ta-pitta 11 08 19 73.15
V ta-kapha 03 03 06 23.10
Pitta-kapha 01 00 01 03.85
V ta-pitta-kapha 00 00 00 00.00

arira Prak ti: The table highlights that maximum i.e. 73.15% patients had V ta-pitta
Prak ti, 23.10% had V ta-kapha Prak ti and the remaining 03.85% patients had Pitta-kapha
Prakriti.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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TABLE – 19
M NASIKA PRAK TI WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA
KŞAYA
Number of Patients
M nasika Prak ti Total Percent (%)
Group A Group B
S tvika 01 03 04 15.40
R jasika 14 08 22 84.60
T masika 00 00 00 00.00

M nasa Prak ti: The Table shows that maximum i.e. 88.45% of the patients was of R jasika
Prak ti followed by 15.40% of S tvika Prakriti. No patient was found of T masika Prak ti.

TABLE - 20
S RA WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA KŞAYA
Number of Patients
S ra Group Group Total Percent (%)
A B
Pravara 00 00 00 00.00
Madhyama 11 05 16 61.60
Avara 04 06 10 38.50

S ra: The data suggests that maximum i.e. 61.60% patients were of Madhyama S ra,
38.50% were of Avara S ra and none of the Patients had Pravara S ra.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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TABLE - 21
RASA – RAKTA S RA WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA KŞAYA
Number of Patients
Rasa – Rakta S ra Group Group Total Percent (%)
A B
Pravara 00 00 00 00.00
Madhyama 00 00 00 00.00
Avara 15 11 26 100.00

Rasa – Rakta S ra: The data suggests that all the registered Patients i.e. 100% patients were
of Avara Rasa – Rakta S ra.
TABLE - 22
SAMHANANA WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA-KŞAYA
Number of Patients
Percent
Samhanana Group Group Total
(%)
A B
Pravara 01 01 02 07.70
Madhyama 10 05 15 57.75
Avara 04 05 09 34.65

Samhanana: In this series maximum i.e. 57.75% Patients were of Madhyama Samhanana
followed by 34.65% of Avara and 07.70% of Pravara Samhanana.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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TABLE – 23
SATTVA WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA-KŞAYA
Number of Patients Percent
Sattva
Group A Group B Total (%)
Pravara 02 00 02 07.70
Madhyama 12 05 17 65.45
Avara 01 06 07 26.95

Sattva: Out of the 26 patients of Rakta-kşaya, maximum of 65.45% were found with
Madhyam Sattva, 26.95% with the Avara Sattva and the remaining 07.70% were found to
have the Pravara Sattva.
TABLE - 24
S TMYA WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA-KŞAYA
Number of Patients
S tmya Total Percent (%)
Group A Group B
Pravara 05 03 08 30.80
Madhyama 10 08 18 69.20
Avara 00 00 00 00.00

S tmya: In this series maximum number of Patients was found with Madhyam S tmya
(69.20%) followed by 30.80% of Pravara S tmya and no subject were found to possess
Avara S tmya.
TABLE – 25
DE A WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA-KŞAYA
Number of Patients
De a Total Percent (%)
Group A Group B
Anupa 00 00 00 00.00
J ngala 00 00 00 00.00
S dh rana 15 11 26 100
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De a: In the present study all the registered patients were from the S dh rana Desa of
Jamnagar and adjoining areas.

A GRAPHICAL PRESENTATION OF THE GENERAL OBSERVATIONS

Note: These two graphs shows only the maximum observations i.e. % of maximum Patients
that belonged to the particular observation.
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TABLE - 26
SYMPTOMS WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA-KŞAYA
Number of Patients
Symptoms Total Percent (%)
Group A Group B
Amlaseeta Pr rthana 14 11 25 96.15
Agnim ndya 13 09 22 84.61
Dourbalya 15 11 26 100
P ndut 15 11 26 100
Twak P rushya 14 11 25 96.15
Sir aithilya 10 06 16 61.54

Chief Complaints: It was observed that the Amlaseeta Pr rthan and Twak P rusyam was
observed in the 96.15% of the Patients registered, Agnim ndya was observed in the 84.61%,
Dourbalya and P ndut in 100% and Sir aithilya was found in 61.54% of the total
Patients registered with the Rakta-kşaya.

TABLE – 27
ASSOCIATED SYMPTOMS WISE DISTRIBUTION OF 26 PATIENTS OF RAKTA-
KŞAYA
Number of Patients
Associated Symptoms Total Percent (%)
Group A Group B
Tamo Dar ana 06 08 14 53.85
Bhrama 08 09 17 65.38
Hair Fall 10 09 19 73.08
Sw sa Kasta 10 09 19 73.08
Hridaya
13 10 23 88.46
Spandan dhikya
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Associated Symptoms: The table depicts that majority of the patients i.e. 88.46% were
having Hridaya Spandan dhikya followed by Hair Fall & Sw sa Kasta in 73.08%, Tamo
Dar ana was found in 53.85% and Bhrama was conspicuous by its presence in 65.38% of
the subjects.
TABLE – 28
HAEMOGLOBIN % WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA-KŞAYA
Number of Patients
Percent
Haemoglobin gm % Group Group
Total (%)
A B
Less than 6 gms 0 0 0 00.00
6 – 9 gms 04 02 06 23.10
9 – 12 gms 11 09 21 76.90

Haemoglobin %: From the table it is clear that maximum 76.90% of the Patients were
diagnosed with Hb % between 9 – 12 gms and the rest 23.10% of the Patients were found
with the Hb % between 6 – 9 gm%.

TABLE – 29
PACKED CORPUSCULAR VOLUME (PCV) % WISE DISTRIBUTION OF 26
PATIENTS OF - RAKTA-KŞAYA
Number of Patients
PCV % Total Percent (%)
Group A Group B
25 – 30 05 01 06 23.10
30 – 35 07 06 13 50.00
35 - 40 03 03 06 23.10
40 - 45 00 01 01 03.80
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PCV%: From the table it is clear that maximum 50.00% were diagnosed with PCV ranging
25 – 30 %, 23.10% of the Patients were found with the PCV between 30 - 35 % & also 35 –
40 % and only 03.80% of the Patients were found to possess the PCV ranging 40 – 45%.
TABLE – 30
TOTAL RBC COUNT WISE DISTRIBUTION OF 26 PATIENTS OF
RAKTA-KŞAYA
Number of Patients
Total RBC (1012/ Percent
Group Group
litre) Total (%)
A B
Less than 3.5 01 01 02 07.60
3.5 – 4.0 02 02 04 15.40
04 – 4.5 06 03 09 34.65
Above 4.5 06 05 11 42.35

Total RBC Count: From the table it is clear that maximum 42.35% of the Patients were
found with TRBC above 4.5 х 1012/ litre followed by the 34.65 % of the patients with
TRBC between 04 – 4.5 х 1012/ litre, 15.40% of the Patients were found with the TRBC
between 3.5 –4.0 х 1012/ litre and the rest 07.60% of the patients were found possessing
TRBC count less than 03.50 х 1012/ litre of the blood.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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EFFECT OF THERAPY
Group A: - at var Siddha Kşeera
TABLE – 31
EFFECT OF AT VAR SIDDHA KŞEERA ON CARDINAL SYMPTOMS OF
RAKTA-KŞAYA
Mean Score
Symptoms X % S.D. S.E. ‘t’ P
B.T. A.T.
Amlaseeta 02.10 00.80 01.30 61.90 00.48 00.15 08.67 <0.001
Pr rthan
Agnim ndya 01.80 00.70 01.10 61.11 00.58 00.16 08.75 <0.001
Dourbalya 02.80 01.40 01.40 50.00 00.52 00.16 08.75 <0.001
P ndut 03.00 02.10 00.90 30.00 00.57 00.18 05.00 <0.01
Twak 02.10 00.70 01.40 66.67 00.51 00.16 08.75 <0.001
P rushya
Sir aithilya 01.00 00.40 00.40 60.00 00.52 00.16 03.75 <0.001

Effect on Amlaseeta Pr rthan : The initial mean score before treatment of Amlaseeta

Pr rthan was 2.10 which reduced to 0.80 after the treatment. This 61.90% relief was

statistically highly significant (P < 0.001).

Effect on Agnim ndya: The present study illustrates that initial mean of Agnim ndya was

01.80 which was reduced to 00.70 after the treatment. This 61.11% relief was statistically

highly significant (P < 0.001).

Effect on Dourbalya: It was observed that initial mean of Dourbalya in this group was 02.80

and after treatment it reduced to 01.40. This 50.00% relief was statistically highly

significant (P < 0.001).

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Effect on P ndut : It was found that the mean score of P ndut before the treatment was

03.00 and after the completion of the course, it decreased to 02.10. This 30.00% relief was

statistically highly significant (P < 0.01).

Effect on Twak P rusya: In present study, it was found that the mean gradation of Twak

P rusyam before treatment was 02.10 which decreased to 00.70 after the treatment showing

66.67% relief, which was statistically highly significant. (P<0.001).

Effect on Sir aithilyam: The initial mean score of the Sira aithilya was 01.00, which was

reduced to 0.40 after the treatment. This relief of 60.00% was statistically highly significant

(P < 0.001).

TABLE – 32

EFFECT OF AT VAR SIDDHA KŞEERA ON ASSOCIATED SYMPTOMS OF

RAKTA-KŞAYA
Associated Mean Score
X % S.D. S.E. ‘t’ P
Symptoms B.T. A.T.
Tamo 00.90 00.30 00.60 66.66 00.70 00.22 02.73 <0.05
Dar ana
Bhrama 01.30 00.40 00.90 69.23 00.57 00.18 05.00 <0.001
Hair Fall 01.60 01.10 00.50 31.25 01.58 00.50 01.00 NS
w sa Kaşţa 00.90 00.10 00.80 88.89 00.63 00.20 04.00 <0.01
Hridaya 01.40 00.60 00.80 57.14 00.63 00.20 04.00 <0.01
Spandan dhikya
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Effect on Tamo Dar ana: The initial mean score before treatment of Tamo Dar ana was
00.90 which was reduced to 0.30 after the treatment. This 66.66% relief was statistically
highly significant (P<0.05).
Effect on Bhrama: The initial mean score before treatment of Bhrama was 01.30 which
reduced to 0.40 after the treatment. This 69.23% relief was statistically highly significant
(P<0.001).
Effect on Hair Fall: The initial mean score before treatment of Hair Fall was 01.60 which
reduced to 01.10 after the treatment. This 31.25% relief was statistically non significant.
Effect on w sa Kaşţa: The initial mean score before treatment of w sa Kasta was 0.90
which reduced to 0.10 after the treatment. This 88.89% relief was statistically significant
(P<0.01).
Effect on Hridaya Spandan dhikya: The initial mean score before treatment of Hridaya
Spandan dhikya was 1.40 which reduced to 0.60 after the treatment. This 57.14% relief was
statistically significant (P<0.01).
Group B: - Standard Control Group
TABLE – 33
EFFECT OF “N RA SIDDHA KŞEERA” ON THE CARDINAL SYMPTOMS OF
RAKTA-KŞAYA.
Mean Score
Symptoms X % S.D. S.E. ‘t’ P
B.T. A.T.
Amlaseeta 02.50 01.33 01.17 46.80 00.41 00.17 06.88 <0.01
Pr rthan
Agnim ndya 02.00 00.80 01.20 60.00 00.45 00.20 06.00 <0.01
Dourbalya 02.67 01.33 01.34 50.19 00.52 00.21 06.38 <0.01
P ndut 02.67 01.67 01.00 37.45 00.41 00.17 05.88 <0.01
Twak 01.83 00.67 01.16 63.39 00.75 00.31 03.74 <0.05
P rushya
Sir 01.67 00.67 01.00 59.88 - - - -
aithilya
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Effect on Amlaseeta Pr rthan : The initial mean score before treatment of Amlaseeta
Pr rthan was 02.50 which reduced to 01.33 after the treatment. This 46.80% relief was
statistically highly significant (P<0.01).
Effect on Agnim ndya: The present study illustrates that initial mean of Agnim ndya was
02.00 which was reduced to 00.80 after the treatment. This 60.00% relief was statistically
highly significant (P<0.01).
Effect on Dourbalya: It was observed that initial mean of Dourbalya in this group was 02.67
and after treatment it reduced to 01.33. This 50.19% relief was statistically highly
significant (P<0.01).
Effect on P ndut : It was found that the mean score of P ndut before the treatment was
02.67 and after the completion of the course, it decreased to 00.67. This 37.45% relief was
statistically highly significant (P<0.01).
Effect on Twak P rushya: In present study, it was found that the mean gradation of Twak
P rushya before treatment was 01.83 which decreased to 00.40 after the treatment showing
63.39% relief, which was statistically significant (P<0.05).
Effect on Sir aithilyam: The initial mean score of the Sir aithilya was 01.67, which was
reduced to 00.67 after the treatment. This relief of 59.88% could not be evaluated
statistically as only 03 of the 06 Patients showed this symptom.
TABLE – 34
EFFECT OF N RA SIDDHA KŞEERA ON THE ASSOCIATED SYMPTOMS OF
RAKTA-KŞAYA
Associated Mean Score
X % S.D. S.E. ‘t’ P
Symptoms B.T. A.T.
Tamo Dar ana 01.80 01.00 00.80 44.44 00.45 00.20 04.00 <0.05
Bhrama 02.00 00.75 01.25 62.50 00.50 00.25 05.00 <0.01
Hair Fall 02.33 01.33 01.00 42.92 00.63 00.26 03.85 <0.05
w sa Kaşţa 01.60 00.40 01.20 75.00 00.63 00.28 04.29 <0.01
Hridaya 02.00 00.83 01.17 58.50 00.41 00.17 06.88 <0.05
Spandan dhikya
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Effect on Tamo Dar ana: The initial mean score before treatment of Tamo Dar ana was
01.80 which was reduced to 01.00 after the treatment. This 44.44% relief was statistically
significant (P<0.05).

Effect on Bhrama: The initial mean score before treatment of Bhrama was 02.00 which
reduced to 00.75 after the treatment. This 62.50% relief was statistically highly significant
(P<0.01).

Effect on Hair Fall: The initial mean score before treatment of Hair Fall was 02.33 which
reduced to 01.33 after the treatment. This 42.92% relief was statistically significant
(P<0.05).

Effect on w sa Kaşţa : The initial mean score before treatment of w sa Kasta was 01.60
which got reduced to 00.40 after the treatment. This 75.00% relief was statistically highly
significant (P<0.01).

Effect on Hridaya Spandan dhikya: The initial mean score before treatment of Hridaya
Spandan dhikya was 02.00 which reduced to 00.83 after the treatment. This 58.50% relief
was statistically significant (P<0.05).
A GRAPHICAL PRESENTATION OF THE % RELIEF
IN THE CARDINAL SYMPTOMS

A GRAPHICAL PRESENTATION OF THE % RELIEF

IN THE ASSOCIATED SYMPTOMS
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TABLE – 35
EFFECT OF AT VAR SIDDHA KŞEERA ON HAEMATOLOGICAL
PARAMETERS IN THE 10 PATIENTS OF RAKTA-KŞAYA
Mean Score
Parameters X % Change
B.T. A.T.
Hb gm% 09.60 09.80 00.20 02..08 ↑
T.L.C. 6140 5550 590 09.61↓
Neutrophil 55.90 57 1.10 01.97 ↑
Lymphocyte 36.60 37.40 0.80 02..18↑
Eosinophil 03.40 03.70 0.30 08.82 ↑
Monocyte 03.00 03.20 0.20 06.33 ↑
PCV 31.78 31.59 0.19 0.60 ↓
TRBC 04.53 04.93 0.40 08.83 ↑

After the completion of treatment in the group A for 30 days, its effect on the
haematological investigations was observed. Although no significant increase in Hb gm%
was observed the results indicate the increasing (About 2%) pattern. In TLC a decrease of
09.61%, Neutrophils show increase of 1.97%, Lymphocytes show increase of 02.18%,
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Eosinophil show an increase of 08.82%, Monocyte show an increase of 06.33%, PCV show
a decrease of 0.60% and TRBC show an increase of 08.83%.

TABLE – 36
EFFECT OF “N RA SIDDHA KŞEERA” ON HAEMATOLOGICAL
PARAMETERS IN THE 06 PATIENTS OF RAKTA-KŞAYA
Mean Score
Parameters X % Change
B.T. A.T.
Hb gm% 09.43 09.28 00.15 01.59 ↓
T.L.C. 5133.33 5750 216.67 03.92↑
Neutrophil 60.17 61.83 1.66 02.76 ↑
Lymphocyte 33.00 32.33 0.67 02.03 ↓
Eosinophil 03.66 03.00 0.66 18.21↓
Monocyte 03.17 02.83 0.34 10.62↓
PCV 30.75 30.57 0.18 0.10 ↓
TRBC 04.30 04.27 0.12 0.47↓

After the completion of treatment in the group B for 30 days, its effect on the
haematological investigations was observed. Hb gm% show a minor decrease of 01.59%,
TLC show an increase of 03.92%, Neutrophils show increase of 02.76%, Lymphocytes
show decrease of 02.03%, Eosinophils show a decrease of 18.21%, Monocytes show a
decrease of 10.62%, PCV show a decrease of 0.10% and TRBC show a decrease of
00.47%.
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% CHANGE IN THE HEAMATOLOGICAL PARAMETERS

IN BOTH THE GROUPS

OVERALL EFFECT OF THERAPY

Group A Group B
Results
No. of Pts. % No. of Pts. %
Cured (100%) 00 00.00 00 00.00
Marked improvement (76–99%) 02 20.00 01 16.66
Moderate improvement (51–75% ) 05 50.00 02 33.32
Improvement (26–50%) 03 30.00 02 33.32
Unchanged (up to 25%) 00 00.00 01 16.66
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at var Siddha Kşeera provided moderate improvement to the 50% of the patients followed
by marked improvement in 20% of the patients while about 30% of the patients showed
Improvement. None of the Patients could be categorized under cured or unchanged clan.

However, N ra Siddha Kşeera provided improvement and Moderate improvement to

33.22% of the Patients followed by marked improvement in 16.66% of the patients. Also
the 16.66% of the patients could be placed under the unchanged group. None of the patients
showed 100% relief (cured) in this group.
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kiy<kirNBivAy WÄyiNi> g&Nkm<yi[:. pr)Èy AYipn> sÀygn&s>Finm&μyt[ .. {aiciy< (p\yv\t Smi< }

DISCUSSION
The research is the establishment of the relation between the K rana (cause) and K rya
(effect) which can be established only after the proper examination and evaluation. The
discussion part deals with the possible reasoning based on the specific logic to explain and
interpret the findings to correlate the same with their causes. Thus, the Discussion paves the
way to the conclusion which is the final say on the complete work.
sv<Yi sv<mili[μy yYisÀBvmY<(vt` . aYi¹yvAy[_iRv[ c kiy[< c tdnºtrm` .. {c0 (v0 4/10}
As far as possible all the factors should be discussed in their entirety. After that, the
physician can obtain “Tatva Adhyavas ya”. Above explanation comprehends that any
“Adhyavas ya” i.e. determined knowledge or in other words the conclusion is incomplete;
unless and until supported by discussion in their entirety with help of proper reasoning
(Anum nam to khalu tarko yukti apeksya). Beginning with the formation of hypothesis
based on ptopade a, observations made and ultimately the results obtained through
Pratyaksa and supported with the proper logic, Anum na the effort should be made to
establish the relation between the cause and its effect. This helps in achieving the main
objective of yurvedic research, which is to elaborate principles of yurveda in context to
present era.
Thus this section of discussion is devoted to the possible reasoning of every finding of the
work whether conceptual or the Applied/Clinical.

DISCUSSION ON THE SELECTION OF THE PROBLEM

In clinical practice today, the basic principles are not implemented properly as described in
Samhit as the practitioners lack the awareness about the exact literary and applied aspects
of these principles. The first step for the application of the Basic Principles is to understand
the hidden meanings in the various texts and chapters of the various treatises. Without a
proper understanding of a text with its specialities one cannot go for its implementation.
Without implementation of the principles any science cannot stand long lasting. Hence, the
present study was under taken as the task to add some more thought in continuation to the
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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work to implement Samhit (Textual Knowledge) in clinical practise and to prove its
application in present day context. For that, the chapter
“Doşadh tumalaKşayav ddhivijñ niya Adhy ya” of the Su ruta Samhit was selected to
study its specialities.
Also the fact that a very few works accomplished to unfold the hidden treasures of the
Su ruta Samhit created the desire to study the unexplored specialities of the Su ruta
Samhit and the chapter Doşadh tumalaKşayav ddhivijñ niya Adhy ya in particular. To
have a glimpse at the applied aspect of the chapter a principle “P rvah
p rvoativrddhatv tvardhayeddhi param param” was selected. The practical utility of the
principle “P rvah p rvoativrddhatv tvardhayeddhi param param” was assessed on the
Patients of classical Rakta-Kşaya.
Thus, this work comprising of the literary review as well as its application in the form of
clinical study was planned.
To achieve the targets, the study has been carried out in two sections. The conceptual part,
which comprises the literary research of "Doşadh tumalaKşayav ddhivijñ niya Adhy ya”
to unfold the specialities of the chapter and the applied study consisting the evaluation of
the principle “P rvah p rvoativrddhatv tvardhayeddhi param param” in the Patients of
classical Rakta-Kşaya. The possible reasoning behind this plan can be understood by the
arrangement of various Sth nas in the Samhit . All the major Samhit s of yurveda have
placed the first Sth na as the S tra Sth na followed by the other Sth nas where the
application of the S tra Sth na has been emphasized. Similarly, here also the conceptual
study disclosing the hidden meanings is followed by the application of the same in the
applied study.
So, before going into details of the applied aspect it is mandatory to discuss the important
issues of the conceptual study.

CONCEPTUAL STUDY
The contribution of Su ruta Samhit in the development of Basic Principles is enormous.
The popular belief that the Su ruta Samhit is only a treatise of “ alya” is not true. The
glimpses on the S tra Sth na of the Su ruta Samhit makes it clear that there are plenty of
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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fundamental contributions of the latter towards the Basic Principles of various disciplines of
yurveda.
The unique contributions like the Definitions of all the eight branches of yurveda and the
comprehensive definition of Swastha along with the important concepts of Kriy Sankara,
Medical Ethics, Basic Training, Kriy K la, Fields of research et.al are some of the great
contributions of the S tra Sth na of the text.

The second chapter of the Conceptual study comprises of the Critical study of the
“Doşadh tumalaKşayav ddhivijñ niya Adhy ya” in its fundamental and literary aspects. A
glimpse on the various texts reveals that the number of S tras in the chapter is 41 accepted
by almost all the Ac ryas except Ac rya Ambikadutta Shastri who counts 48 S tras. The
analysis of the sequence of S tras grossly suggests that as per the name
Doşadh tumalaKşayav ddhivijñ niya Adhy ya, the Doşadis narrated first followed by the
Dh tu and then the Mala. Apart from these the detailed view of the some Upadh tus, Oja
and Bala and other miscellaneous topics are also mentioned. This sequential arrangement of
the S tras in the chapter suggests the genuineness of the chapter which is also accepted as
the Tantra Guna. However, the chapter’s name looks to be incomplete as inferred from the
various commentators who suggest that the word “ di” should be considered to be missing
which may be representing the Oja, Upadh tus etc. This again shows the importance of the
Tantrayuktis in understanding the proper meaning of any S tra.

Discussing the logic behind the placement of the chapter in the S tra Sth na between the
“ onitavarnan ya Adhy ya” & the “Karnavyadh -bandhavidhi Adhy ya it may be said that
the chapter Doşadh tumalaKşayav ddhivijñ niya Adhy ya discusses the Kşaya & V ddhi of
the Doş di in continuation with the previous chapter which attributes the cause of Kşaya –
V ddhi to the onita. While the succeeding chapter deals with the Karnabandha vidhi of the
Swastha which is elaborated in the chapter15. Thus, like the other chapters, the place of
Doşadh tumalaKşayav ddhivijñ niya Adhy ya is also appropriate.
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A look into the etymology of the words in the chapter’s name specifically suggests that the
Kşaya/ depletion - V ddhi /increase may be manifested in two ways:
sºt(tr[v vZ(Û: - The increase by reproduction i.e. expansion of ones family or giving birth to

new ones while the opposite of this i.e. cessation of the proliferation may be taken as the
Kşaya/depletion. It is a well established fact that the body undergoes continuous wear and
tear leading to the loss of cells which are tackled with the process of reproduction. Thus, the
cessation of this process of increase leads to Kşaya.
upcyi[ vZ(Û: - The V ddhi in this sense signifies the increase in the size or shape, shows the
growth by increase in the similar properties leading to expansion. Conversely, the intake of
the dissimilar dravyas having the dissimilar properties will lead to the Kşaya. This may be
well understood with the principle of S m nya & Vi esa.
Thus, it should be understood that the V ddhi of Doşa, Dh tu & Mala is not only the
increase in their own properties but this implies the increased production of Doş dis also.
Conversely, the Kşaya of the Doş di means the diminished production as well as increased
consumption.

The chapter’s study brings to light the various contributions of Ac rya Su ruta towards the
fundamentals of yurveda. The term “M la” to the Doşas has been given by Su ruta for the
first time. Though all the stalwarts of yurveda have given utmost importance to the Doşa,
no one has used the term “M la” prior to Su ruta. This specifies the outlook of the
Su rut c rya clarifying the yurvedic physiology and thus nullifying the existence of only
Anatomy in the text as quoted by some c ryas “Sir)r[ s&`~&ti[ ~[Oq:”. It is noteworthy here that
majority of the texts available today are of the opinion that the Doşa, Dh tu and the Mala all
the three are the root of the body but from the various direct and indirect references
available it is crystal clear that indeed the Doşa are the supreme entities. Thus, it is the Doşa
that should be considered as the root of the Dh tu and the Mala which in turn are gross
entities dependent on the Doşa for their maintenance. This is also clear that Doşa are the
minute but most potent while the Dh tu and the Mala are the macro entities which
subsequently possess lesser potency. This may be the reason why the Doşas are also termed
as the aktirupa dravyas, Dh tus as the aktiyukta and the Mala as the aktihina dravyas.
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An important topic for discussion is the nomenclature of the types of the Doşas. A review
on the three major treatises viz Caraka Samhit , Su ruta Samhit and the V gbhata
Samhit reveal an important point that each of these are found to name the three Doşas
respectively. The Caraka Samhit has the christened the Five types of the V ta Doşa, the
Su ruta Samhit names the five types of Pitta while the V gbhata names the five types of
leşm . This may be the taken as the progressive development of the fundamentals of
yurveda.
p\iNi[dinsmini²yÄyinipin]: s pøFi . d[h> tºëyt[ sÀyk` AYin[OÄyihtárn` .. {c0 (c0 28/5}
r÷ki[¥I³n ,siFki[¥I³n,aili[cki[¥I³n,B\ijki[¥I³n,picki[[¥I³n {s&0s*0 21/10}
avlÀbk, ±l[dk, bi[Fk, tp<k, Ål[Ok Ål[Omi {a0 ñ0 s*0 12/15 - 18}
Although, the functions of all the three Doşas have been quoted in the Caraka Samhit , the
types and the name of the V ta Doşas has been clarified while the types and their names of
other two Doşas are not given directly. Similarly in the Su ruta Samhit the types and the
names of the V ta and the Pitta Doşas are directly available but names of the five types of
the kapha Doşahas not been directly quoted. However, the references in the Caraka and the
Su ruta Samhit show that these c ryas were well aware of the dominance of the
mah bhutas in the Doş s which is also quoted as the prime factor behind the manifestation
of their functions. As evidenced in the S tra:
aI³nr[v Sr)r[ (p_iiºtg<t: k&(ptik&(pt: ------- {c0 s*012/11}
si[m Ev Sr)r[ Ål[Omiºtg<t: ------------ {c0 s*0 12/12}
Similarly c rya Su ruta has also quoted the role of Udaka as the cause of the manifestation
of the functions of the leşm Doş but the names of the types of the leşm Doş are
visible in the Aştanga Hrdaya.
The special mention of the Karm khya limga of the dh tus & mal s is also a specific feature
of the chapter as no other Ac rya prior to Su ruta directly mentioned the functions of the
Dh tus & Mal s in a S tra form in a chapter. This may also be considered as the
development of the Basics of yurveda in Su ruta Samhit as these functions are not
directly quoted in the Caraka Samhit . Thus, it may be inferred that this deliberation has
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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been propounded by some author who must have been present after the Caraka. It is worth
a discussion here that the P rişa has been quoted as the Upastambha in Su ruta Samhit . It
is well known that c rya Caraka has mentioned three Upastambhas viz. h ra, Nidr and
the Brahmacarya (Ca.su.11). The reason behind accepting the P rişa Karma as the
Upastambha is based on the logic that P rişa bears the Agni & V yu. Also it is well known
fact that any variation in the normal excretion of P rişa leads to a number of problems like
the n ha, dhm na, Ud varta, Visucik et al. Some other c ryas have used the word
“Avastambha” instead of the Upastambha. The word Avastambha means the “to bear”
which implies that in the condition of the Dhatu and Bala Kşaya the P rişa performs the
function of Dh rana. As referred by the revered Caraka:
tAmiRp&r)P> s>rÈy> (vS[PiWijyIÈmN: .
sv<Fit&xyit<Ay bl> tAy (h (vDblm` .. {c0 (c0 8/42}
Cakrap ni opines that the conservation of P rişa is necessary in any condition associated
with the Daurbalya and particularly in the case of Rajayaksm as the Rasa is not formed
properly and the S ra of h ra passes through the P rişa.

Another speciality of the chapter is the description of two Upadh tus viz. the rtava and the
Stanya. The possible reasons behind this have been already pondered over along with the
deliberations on the nomenclature of the chapter. But the reasons for describing only two
Upadh tus here have to be discussed. The possible reasons for this may be understood as:
As the characters of the rtava resemble that of the Rakta, it was the need to describe
rtava as per the context.
Again the Stanya is the Upadh tu of the Rasa and the Rasa has been detailed in the chapter.
Therefore, again as per the context the Stanya might have been quoted.
The other five Upadh tus viz Kandar , Sir , Vas , Twac , Sn yu are mainly the anatomical
structures which are explained in the S rira Sth na while the Stanya and the rtava are
predominantly of Physiological importance. Thus, it is logical that in the chapter
Doşadh tumalaKşayav ddhivijñ niya Adhy ya elaborating the vitiation of the physiological
state of homeostasis of the Doş di, there appears no need to explain the structural
Upadh tus.
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Along with these two Upadh tus, the Garbha has also been explained. This may be
attributed to the fact that the Garbha is the result of the combination of the ukra and the
rtava (Antah puspa). Thus, as the chapter Doşadh tumalaKşayav ddhivijñ niya Adhy ya
contains the description of the rtava & the ukra the Garbha may have been quoted.
Moving on the elaboration of the Kşaya of the Doş di it is important to note that Su ruta
has mentioned the diminution of the Doşa, Dh tu and the Mala directly at one place. On the
other hand Caraka directly quotes the Kşaya of the Dhatus and the Malas but the Doşa
Kşaya has not been mentioned directly though indirect references are available (Ca.su. 17).
In the chapter Kiyantah sirasiya Adhy ya the eighteen types of the Kşaya of the Doşa,
Dh tu Mala and the Oja are narrated but direct reference is available only for the Kşaya of
seven Dhatus, Mala and the Oja. The Kşaya of the Doşas is not stated directly but it is
suggested to understand the Kşaya of the Doşas by inference. As rightly stated:
di[P: p\vZÛi: Av> (l©> dS<yIºt yYi blm` .x)Ni jh(t Il©> Av>, smi: Av> km< k&v<t[ ..
{c0 s*0 17/62}
vit[ (p_i[ kf[ c]v x)N[ lxNm&μyt[ . km<N: p\kZtiÛi(nvZ(Ûvi<¥(p (vri[(Fnim` .. {c0 s*0 19/52}
di[Pp\kZ(tv]S[Oy> (nyt> vZ(ÛlxNm` . di[Pp\kZ(thi<(nvZ(Ûá]v> pr)Èyt[ .. {c0 s*0 19/53}
Thus, it becomes clear that the increased manifestation of the functions of the Doşas should
be considered as their V ddhi while the decrease in the ability to perform their functions is
considered as the Kşaya.
Su ruta also narrates the general principle of management of the Kşaya after each
description of the Ksaya. Su ruta indirectly applies the universal principle of S m nya to
augment the diminished entities.
të Avyi[(nvF<niºy[v p\t)kir: .. {s&0s*0 15/8}
Avyi[(nvF<nin)(t Avyi[(nriRmh[t& : {DÃhN}
However, this use of S m nya to increase the depleted has to be applied cautiously as the
excessive and unchecked use of the same leads to the “Ativ ddhi”. Here also, Ac rya
Su ruta has narrated the V ddhi of Doşa, Dhatu, Mala and others in a single chapter in the
S tra form directly. Carak c rya has not directly quoted the V ddhi of the Doş di while
indirect references are available at separate places. The various combinations of the V ddhi
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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- Kşaya of the Doşas are available in the Chapter 17 of S tra Sth na. Also, the chapter 20 of
the Caraka Samhit S tra Sth na, Maharoga Adhy ya mentions the abnormal functions of
the Vitiated Doşas in context of the N n tmaja Vik r s. These can be taken as the
Ativrddha/ Vrddha laksana of the Doşas. The characters of the Vrddha Dhatus are not
directly mentioned but indirectly in the S tra Sth na 28, Vividhasitpitiya Adhy ya the
Dhatu praDoşaja vikaras are mentioned which mainly contain the possible characters of
Vrddha Dhatus.

Ac rya Su ruta also stresses the need of maintenance of the S mya state. From the study it
is clear that the Kşaya & V ddhi is the vaişamya and its mitigation i.e. bringing to the
normal level is the Cikits . The importance of the Kşaya & V ddhi is enormous as the very
aim of yurveda is the attainment of the S mya which is indeed mere absence of Kşaya &
V ddhi. This Kşaya and V ddhi has to be assessed on the basis of principle of S m nya &
Visesa. The increase in vigour of the functions of the Dos di is understood as the Vrddhi
while the diminution of the functions is inferred as the Kşaya. Similarly, the Kşaya of the
particular leads to the increased manifestation of the opposite. The means of knowing the
Kşaya – Vrddhi and the S mya is the Anum na. The S mya is inferred in the state of health
while the Kşaya – Vrddhi manifest themselves in the form of diseases. The chapter
“Doşadh tumalaKşayav ddhivijñ niya Adhy ya” mentions all the characters of increased
and diminished Doşa– Dh tu – Mala with the Oja and some Upadh tus.

The acceptance of Oja and its comparison to the Bala is an important concept mentioned in
the chapter “Doşadh tumalaKşayav ddhivijñ niya Adhy ya” of Su ruta Samhit . Though,
the Oja and Bala are different entities they are considered identical in terms of clinical
practice. The oja and Bala maintain a cause & effect relation. The oja acts as a cause while
the Bala is the effect. The three pathologies of Oja vis-a – vis Bala are the Visramsana,
Vy pada and the Kşaya. The importance of these three is of much utility in the present era
as the emergence of new diseases which are attributed to the Oja Vikrtis. In the progression
of the Oja Vikrtis it is advised to prevent the Kşaya as it is considered as the incurable/
lethal state. Ex. The A.I.D.S. is usually seen as the pathology of the Oja, particularly,
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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Kşaya. Thus, a proper understanding of these three pathological states of Oja is a must to
control and counter these dreadful diseases. Here, it is worth mentioning that the Ac rya
Su ruta didn’t specify the Oja Pram na. This may be due to the fact that the Oja vis – a - vis
Bala is a subjective parameter and needs to be examined indirectly with the Anum na viz.
“bl> ÄyiyimSäyi pr)x[t` ”. It is also clear that Su ruta hasn’t placed the Oja under the category
of Upadh tu but in fact considered it as the essence of the seven Dh tus.

The chapter also includes a vivid description of the Sthaulya and K rsya. These two have
been mentioned among the “Astau Ninditiya Purusa” by Caraka. This again explains the
importance of Rasa, the first Dh tu which is the precursor of all the Dh tus. Rasa is the
cause of Sthaulya, K rsya and the Madhya arira. In this context the Sampr pti, Signs &
Symptoms as well as the Treatment of the Sthaulya and the K r ya are also elaborated. It
appears that the term Madhya arira is used by Su ruta for the first time which is the
Swasanjn of Su ruta Samhit . Not only the term but Su ruta mentions the cause and
features of a Madhya arira. c rya has used words like “Garhita” to show the seriousness
of the problem and has applauded a person of Madhya arira. Among the duo of Sthaulya
and K rsya, the Sthaulya is graver and poses serious threat to the very existence of health.
This is of immense importance today as the developed world is in grip of Sthaulya which is
the cause of maximum deaths in theses places. Thus, Rasa has to be maintained in the
normal state. This highlights the need of communicating the basics of yurveda to control
the deadly Diseases as this science of yurveda offers a holistic approach towards the
menace.

The chapter “Doşadh tumalaKşayav ddhivijñ niya Adhy ya” also clarifies the doubts
regarding the misconception of acceptance of four Doşas by Su rutas. This is clear that
Su ruta has only accepted the Tridoşa but as per the need the Rakta has also been given
more importance in comparison to other Dh tus. It is evident from the study that Su ruta
again establishes the supremacy of the Doşas with the citation of some common examples.
Another important matter of discussion is the “Dos di Pram na”. Su ruta clarifies that there
cannot be a fixed measurement (amount) of the Dos di as they vary from person to person
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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and time to time. This is vindication of the modern stand that there is no fixed measure of
various biological parameters and only a range can be accepted.
The last verse of the chapter Doşadh tumalaKşayav ddhivijñ niya Adhy ya needs a special
deliberation. The definition of Swastha / Healthy person is comprehensively stated by
Su ruta which is highly accredited in the Ayurvedic world.
smdi[P: smiI³nÆc smFit& ml(k\y: . p\sºniRm[IºWymni: AvAY eRy(BF)yt[.. {s&0 s*0 15/41}
It astonishes that this complete definition involving every aspect of an individual’s life
whether Physical, Psychological or Social has been propounded by our Ayurvedic seers.
This definition mainly emphasises the Samyak Kriy (Normal physiological activity) of all
the entities in the body. This definition has a lot of thoughts hidden in it as it again
indirectly refers to the use of Anumana in assessing the healthy or unhealthy state of a body.
The S mya (Normal) state of the Doş di, Agni, Mana is manifested only by the absence of
any Disease while any deviation from the normal functions is understood as the Vaisamya.

The third chapter of the Conceptual study deals with the specific study of the principle
“P rvah p rvoativrddhatv tvardhayeddhi param param”.
The principle “P rvah p rvoativrddhatv tvardhayeddhi param param”is a principle which is
stated under one aspect but has to be applied at other places as well. This principle has been
stated as the pathological concept but this is relevant in physiological aspect also as rightly
quoted by the Carak c rya:
y[Pi>m[v Ih Bivini> s>pt` s÷ny[Òirm` . t[Pi>m[v Ivpd` ÄyiF)n` IvIvFin` sm&d)ry[t` .. {c0 s*0 25/29}
This means that the wellness of the factors produces the Health while the unwellness of the
same factors lead to the diseases. Thus, the principle chosen for applied study is also having
wide range of implications. Dalhana specifies that the increase in one Dh tu leads to an
increase in the other also while the decrease in the one will also lead to the decrease in the
subsequent one. This process continues in both directions i.e. Rasa to ukra and also from
the ukra to the Rasa.
On analysing the various Dh tu Posana Ny yas in relation to the “P rvah
p rvoativrddhatv tvardhayeddhi param param”it is clear that the Dh tus are interdependent
on each other. No individual Ny ya is sufficient enough to explain all the aspects of Dh tu
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Posana. An integrated approach is needed for a proper understanding of the process of

Dh tu Posana. All the three major theories viz. Kşeeradadhi Ny ya, Kedarikulya Ny ya and
the Khalekapota Ny ya are insufficient individually in explaining the “P rvah
p rvoativrddhatv tvardhayeddhi param param”. The various direct & indirect references
available suggest that the Dh tus are nourished in a sequence and thus vindicate the
principle under study. The three Ny yas act in total harmony with each other and each of
them contributes in the process of Dh tu Utpatti & its subsequent Posana. A review of
various treatises of yurveda clarify that the principle “P rvah
p rvoativrddhatv tvardhayeddhi param param”is a Sarvatantra Siddh nta accepted by all.
Caraka explains the same principle in the S tra Sth na itself while V gbhata explains it in
the same manner as of Su ruta. The various indirect references available in the Sampr ptis
like that of R jyaksm indicate the application of the principle "Purvah purvoativrddhatvat
vardhayeddhi param param”. The Anuloma and the Pratiloma Kşaya is nothing other than
the application of the principle under the study. The Dh tu Posana depends on the status of
Jathar gni and the Dh tav gni in addition to the condition of the Srotas and the normalcy of
Vy na V yu. The Vy na V yu is responsible for the transmission of the amsa of Jathar gni
to the Dh tav gni and also ensures the transmission of the Rasa to all the Srotasas. The
normalcy of all these factors is responsible for the normal Dh tavotpatti.

DISCUSSION ON THE DRUG SELECTION:

The drug is the Karana or the tool of the Physician. The selection of the Drug should be as
per the Hypothesis and which can fulfil the aims & objectives. In this study the aim was to
select a drug which acts directly on the Rasa so that the assessment of the principle “P rvah
p rvoativrddhatv tvardhayeddhi param param”can be done. The Drug at var was
selected as it possessed the expected qualities and could be procured within the allotted
budget. The at var was given to the patients in the Kşeera p ka form empty stomach. The
milk also carries the properties which are expected to increase the Rasa. Thus, an attempt
was made to evaluate the Rasa Vrddhi by the Drug and its effect on the consecutive Rakta
Dh tu. Moreover, at var has been proved to have its effect on the V ta and Pitta Doşas
which are usually vitiated in the cases of Dh tu Kşaya. The modern science also accepts the
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Nutritive, Digestive, Antimicrobial actions of at var which are potentiated with the Milk.
Also, the at var doesn’t increase the Rakta directly but it directly increases the Rasa and
thus becomes a suitable choice for the study.

SELECTION OF THE DISEASE:

As per the hypothesis here to evaluate the aforesaid principle clinically a disease was to be
selected. The appropriate disease could be the one which is commonly prevalent in the
society which can be easily diagnosed (Not demanding costly diagnostic tools) and above
all should fulfil the study design. The Dh tu Kşaya is seen to dominate the Indian society,
here “Rakta Kşaya” was chosen so that the study could be more particular and fulfil the
hypothesis and could be diagnosed within the available resources. Some people may object
this selection by terming this problem as a mere symptom and not an established disease. It
is the beauty of yurveda that disease may be any sign / symptom that produce any
discomfort. “(vIvF> d&:KmidFit)(t Äyi(F:”
It is noteworthy to discuss the reasons for not choosing the established disease “P ndu” for
this study. From the Sampr pti of P ndu it becomes clear that this disease involves the
vitiation of multiple Dh tus and thus, it may become difficult to assess the effect on a
particular Dh tu and this may hamper the Hypothesis. Also, the limitation of the time was a
factor behind selecting the Rakta Ksaya. Moreover, there are well known drugs available for
the disease P ndu and to perform the experiment on the humans by ignoring the established
disease seem to be unethical. Thus, keeping all these facts under consideration the choice
was the Rakta Kşaya.
The above two viz the Disease and the Drug have been used to perform the clinical study
who’s Discussion follows now.

THE CLINICAL STUDY:

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c rya Su ruta has emphasised the importance of Theoretical as well as Practical
knowledge to be a successful physician. The need of the hour is to evaluate & assess the
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utility and application of the Basic Principles of yurveda at the clinical level as our
ultimate goal is to attain the Dh tus mya or the state of Health.
There are some scholars of yurveda who just reject the need of clinical study in Basic
Principles contending that it is a theoretical and literary branch with no scope of any clinical
trials, which they assume to be the rights of the so called clinical branches. This contention
is surprising as it means that the Basic Principles of yurveda need not to be applied or
evaluated. If the Basic Principles are not evaluated then, what kind of Research are we
heading for?
A science can only survive if and only if its Basic Principles are properly comprehended
and then applied in the practice. The world has the thirst of knowing yurveda which is
possible only through the proper understanding of the Basic Principles of yurveda. Albeit,
the yurvedic treatises had been composed centuries before, they are still relevant but need
to be researched and evaluated in the present changed scenario. yurveda never supports
the blind faith, in fact it urges all its followers to first examine the facts with the assistance
of any useful technology. Following the same path a clinical study was designed to
evaluate, assess and validate the principle “P rvah p rvoativrddhatv tvardhayeddhi param
param” in the classical cases of Rakta Kşaya.

THE GROUPING PATTERN:

In this study two groups’ viz. the Treatment group ( at var Siddha Kşeera) and the
Standard Control group (N ra Siddha Kşeera) were prepared. The selection of Standard
control was done so as to compare the relative increase in the Rasa and ultimately the Rakta
with the at var Siddha Kşeera and the N ra Siddha Kşeera.

THE GENERAL OBSERVATIONS:

Discussion on Age: The maximum number of Patients found in the age Group of 21 – 40
years but no age was found to be resistant to the problem suggesting that this problem is
prevalent in the youth as well as the elderly. This may be linked to the poverty of the nation
or either ignorance towards the Health. yurveda accepts the 21 – 40 years age group as the
Pitta dominant age. The aggravated Pitta is responsible for catabolism and this may be the
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reason for the increased prevalence of Dh tu Kşaya in this age group. Increased catabolism
demands the sufficient intake of the nutrients so as to repair the damage but lack of proper
nutrition leads to diminution of Dh tus.

Sexual distribution: The study observed the maximum of 81% of the sufferers are Females.
As the females in India first feed the Males and the children, they usually suffer from the
Malnutrition. This may be the reason behind the predominance of females in the present
study. In yurveda also “Stri” is said to be physiologically delicate as compared to the
Males. Thus, they have a greater predisposition towards any disease.

Religion: Coinciding with the local distribution of population of Jamnagar district the study
also witnessed the maximum number of patients of Rakta Kşaya as the followers of
Hinduism.

Occupation: As the majority of patients were female and as per the social fabric of the
region the study witnessed the maximum number of Patients occupied in the Household
activities. The Labourer community was also found to be the sufferers in substantial
numbers which is again linked to the poor socioeconomic status of clan.

Education: Surprisingly, maximum number of Patients was educated indicating their

ignorance towards the seriousness of the menace. Thus, it indicates the need of awareness in
the society towards this disease.

Habitat: Majority of patients belonged to the urban background which may be attributed to
the location of the Hospital in the heart of the city as well as indicates the increasing trends
of faulty dietary habits in the cities. It is well established fact that the contemporary urban
life style is the prime cause of many diseases.

h ra wise distribution: The study witnessed the maximum number of cases with the
Vegetarian dietary status. This goes with the social structure of the place of study which is
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predominantly vegetarian. This vindicates the recent study conducted by the NDTV – news
channel poll which places state of Gujarat as the numero uno in context of the vegetarians.

Jathar gni sthiti: The maximum cases were reported to have the Manda status of Jathar gni.
This may be attributed to the effect of the Disease, Rakta Kşaya as well as the effect of the
faulty dietary habits.

h ra akti: In the study maximum subjects were found with Avara h ra akti i.e.
inability to consume the normal diet. In yurveda it is accepted that the h ra m tr ,
quantity of the food depends on the status of Agni. {aihir miìi aI³nblip[(xN)}. In the Rakta
Kşaya the Agni is found in a diminished state and consequently, the h ra akti also gets
decreased substantially.

Dominant Rasa varga: The study show maximum number of subjects with the history of
intake of Pitta – V ta aggravating rasas predominantly. This points to the root cause of the
Doşa and Agni dusti which is manifested as the disease Rakta Kşaya.

Dominant Guna in the Diet: Following the trend of the Rasas, the study also saw a
maximum number of subjects with the history of the intake of Gunas which aggravate the
Pitta and V ta. It is known to us that ultimately, it is the Guna in any Dravya which is
transformed into the Karma.

Dh tav gni status: Though, there is no direct method of examination of the Dh tav gni, the
application of the Vagbhata’s concept suggests that in the case of Dh tu Kşaya, the
Dhatavagni must be assumed to be in the Ati Dipta (Hyper active) state. Thus, as the present
study was on the Dh tu Kşaya, maximum number of subjects was found to have the Ati
Dipta (Hyper active) particularly the Rasa Dh tav gni.

Status of Kostha: The present study saw predominance of the Madhyam Kostha among the
registered patients. This may be attributed to the Mand gni which leads to the diminished
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intake of the food and as a result the appropriate digestion of the small amount of the
consumed food is logical. Thus, the kostha is of Madhyam stature.

Sleeping pattern: Maximum numbers of registered subjects were found to possess the
normal sleep while a few with the diminished sleep. Although, the patients were more prone
to get tired easily demanding more sleep, the excess sleep was absent which may be due to
the increased V ta and Pitta Doşas.

Vy y ma akti: The Vy y ma as per yurveda means any action leading to the fatigue i.e.
it is the test of Strength. In the concerned study, the patients were selected having the Rasa –
Rakta Kşaya. The Rasa and the Rakta are considered to be the cause of the Bala or the
strength. Thus, their diminution will produce the diminished strength. This is the reason for
observing the maximum number of cases with the Avara Vy y ma akti.

Emotional status: About half of the total registered patients were found with history of
Tension / Stress of some kind. This may be due to the hectic schedule of the present day life
coupled to the V ta Doşa vitiation which is inevitable in the cases of Dh tu Kşaya.

aririka Prak ti: Maximum numbers of cases were found to possess the V ta – Pitta
pradh na Prak ti. This seems logical also as the main Doşa involved in the disease are the
V ta and Pitta. These two Doşas are responsible for the Catabolism. V ta acts as a supporter
while Pitta is directly responsible for the increased Catabolism in the vitiated state. Thus the
pitta dominant diet in the patients with this Pitta –vata dominant prakrti are more
susceptible to Dhatu Ksaya.

M nasa Prak ti: Majority of the Patients were found to possess the R jasika Prak ti. The
rajo guna is dominant in the V ta and also present in the Pitta. This in addition to the
aririka Prak ti of V ta – Pitta makes the disease difficult to cure.
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S ra: S rat indicates the quality of the Dh tus. In this study maximum numbers of cases
were observed with the Madhyam S ra followed by Avara S ra in the rest. The absence of
the Pravara S ra is attributed to the fact that the subjects selected were of the Dh tu Kşaya
and thus, the Pravara S ra cannot be obtained.

Samhanana: Samhanana depends upon the proper distribution of the Dh tus which may be
assessed with the height weight ratio. Here, maximum number of cases was reported to have
Madhyam Samhanana which suggests the inability of the Rasa to nourish all the Dh tus in
the cases of Rakta- Kşaya.
Satva: yurveda accepts that the Satva follows the arira. The satva and the arira are
closely interlinked. The predominance of the Madhyam S ra and Samhanana may be
reflected in the Madhyam Satva as well.

S tmya: The S tmya indicates the compatibility. The observation of Madhyam S tmya in
maximum number of Patients may be due to the affect of the disease or related to the dietary
habits of the patients.

De a: De a indicates the Place of origin as well as place of growing. As the region of study
falls under the S dharana De a, the patients were also reported to be hailing from the
S dharana De a.

DISCUSSION ON THE SYMPTOMATIC DISTRIBUTION:

The observation of Dourbalya & P ndut in all the cases is obvious as the Rasa and the
Rakta are the cause of the Bala and the Rakta is the cause of Varna. The study was done on
the Kşaya of these Dh tus. Therefore, all the patients were found to have Dourbalya as well
as the P ndut described in texts as the Heena varnata.

The observation of Twak P rusyam in almost all the patients indicates the increase in the
Ruksa Guna which may be due to the V ta Vrddhi or increase in the Teja guna which
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depletes the Snigdha Guna. Also the Parusya is the state of relative hardness which is
possible due loss of Drava in the Rasa and the Rakta Ksaya.

The specific observation of Amla - Seeta pr rthana coincides with the yurvedic view
which implies that there is a natural desire for the depleted material in the body. It is well
known to us that Rakta is “Agnisomiya” in nature. Thus, crave for “Somya gneya” in the
form of Seeta and Amla is logical.

The Sir aithilya or the laxity of the veins in Rakta Kşaya is another fundamental concept
of yurveda. The Sir is accepted as the Upadh tu of Rakta and thus in the depletion of the
Dh tu the Upadh tu of the same will lose its normal texture.

DISCUSSION ON THE HEAMATOLOGICAL OBSERVATIONS:

Heamoglobin percentage: The maximum patients were observed with the Hb ranging
between 9 – 12 grams per 100 ml of the blood. The Hb is the pigment responsible for the
red colour of the Blood. The normal value of the Haemoglobin ranges between the 12 – 16
grams. Thus, the patients of Rakta Ksaya show the diminished Hb %.

PCV / Heamatocrit: This is the measurement of the volume of packed red cells in a given
sample. The normal range of the PCV is 37 – 47 in females while 40 – 54 in the males. In
the study the maximum patients were observed with the PCV less than 35 %. Thus in the
cases of Rakta Ksaya the PCV is in a diminished state.

Total Red blood cell count (TRBC): The normal values of the Total Red blood cells are 3.8
– 5.8 x 1012 /Litre. The observations confirm that the maximum number of the Patients had
the TRBC count less than 4.5 x 1012 /Litre which is normal at minimal range.
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DISCUSSION ON THE EFFECT OF THE THERAPY:

Effect of at var Siddha Kşeera:
ON THE CARDINAL SYMPTOMS:
Effect on Amla eeta Pr rthan : This symptom showed 61.90% relief which was
statistically highly significant (P < 0.001). The possible reasoning behind this may be that
the drug at var Siddha Kşeera increases the Drava which is depleted leading to the
Amla eeta Pr rthan . Also the drug pacifies the V ta and Pitta which produces the
Amla eeta Pr rthan .

Effect on Agnim ndya: The 61.11% relief in this symptom was statistically highly
significant (P < 0.001). This may be attributed to the mitigation of the Vitiated Pitta and
V ta which were leading to the Agni vitiation.

Effect on Dourbalya: Dourbalya showed 50.00% relief which was also statistically highly
significant (P < 0.001). Dourbalya is caused by the Dhatu Kşaya which leads to the V ta
Vitiation. Thus, the drug chosen diminishes the Dourbalya to a substantial level attributed to
its V ta maka and Ras yana properties and Rasa – Rakta V ddhi kara too.

Effect on P ndut : It showed a minor 30.00% relief. This may be because the Rasa has not
reached the Ativrddha stage so that it may nourish the Rakta completely which is the cause
of Varna. So, though a minor improvement was observed it certainly shows an improving
status of Rakta but may require longer duration of the treatment as well as an increased
dose.

Effect on Twak P rusya: Parusya is the manifestation of Increased V ta in the Patients of

Rakta-Kşaya. After the completion of therapy encouraging results confirm that the drug
used has nourished the dhatus mitigating the vitiated V ta.

Effect on Sir aithilyam: The 60% relief in this sign suggests that the drug has decreased
the aithilya in the Sira. The aithilya which is the manifestation of the diminished Drava/
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Fluid may have been mitigated with the drug as the latter has the properties of replenishing
the depleted Drava. Hence it may be assumed that the Rasa dh tu has increased along with
the Rakta dh tu.

EFFECT ON THE ASSOCIATED SYMPTOMS:

Effect on Tamo Dar ana: The 66.66% relief in the symptom of Tamo Dar ana was
statistically highly significant (P<0.05). The Tamo Dar ana is quoted as the symptom of the
Rasa and Majja Dhatu Kşaya. The drug at var Siddha Kşeera increases the Dhatus by
nourishing them the symptom Tamo Dar ana subsides.

Effect on Bhrama: Bhrama is caused by the vitiation of Raja, Pitta and V ta. Thus the
69.23% relief again proves the efficacy of the drug in mitigating V ta – Pitta by nourishing
the depleted Dhatus Rasa & Rakta.

Effect on Hair Fall: The relief in Hair fall was moderate though statistically Non significant.
It may be attributed to the fact that the Hair Fall has a number of causative factors. As per
yurveda Hair are accepted as the Mala of the Asthi dhatu. The drug at var Siddha
Kşeera though increases the Dhatus but it takes a longer duration to reach the level of Asthi
dhatu. Thus, although the relief was observed it may be due to the mitigation of aggravated
Pitta which is also accepted as the cause of Hair Fall.

Effect on w sa Kasta: The complaint of w sa Kaşţa was diminished after the therapy
which may be explained on the lines of relief in the Dourbalya. Thus, as the Bala increases
the w sa Kaşţa decreases.

Effect on H daya Spandan dhikyadhikya: This has been directly quoted under the Rasa
Kşaya. So, a good relief in this complaint is logical as the drug definitely replenishes the
Rasa which in turn nourishes the Rakta.
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Effect on the Laboratory investigations:

Albeit, the results of the laboratory investigations do not reflect any major noticeable
change, they certainly indicate the improving trend. It is also well known that the changes at
the laboratory level are reflected later. The study period in this case was 30 days which is
definitely insufficient to produce any significant change at the Biochemical level.

DISCUSSION ON THE EFFECT OF “N RA SIDDHA KŞEERA”

(STANDARD CONTROL GROUP)
THE CARDINAL SYMPTOMS:
The “N ra Siddha Kşeera” also possesses the properties needed for the replenishment of the
Dhatus.
Therefore, the good relief obtained in the Cardinal symptoms of Rakta-Ksaya viz
Amla eeta Pr rthan , Agnim ndya, Dourbalya, P ndut , Twak P rusya and Sir aithilyam
may be explained on the same grounds as that of the at var Siddha Kşeera. But some
variation in the percentage of relief is observed which is obvious as the number of
completed Patients were less in this group and also the absence of the at var which is well
known rejuvenative. Though Milk is a Rasa vardhaka dravya, the at var increases the
potency and thus better results were obtained in the at var Siddha Kşeera group. A
Slightly better result has been obtained in the P ndut in the case of “N ra Siddha Kşeera”
which may be explained on the basis of the better taste of the “N ra Siddha Kşeera” in
comparison to the at var Siddha Kşeera.

EFFECT ON THE ASSOCIATED SYMPTOMS:

In this category also good relief was observed in all the associated symptoms but as the
Data is too small to be generalized it is better to assess the effect of this drug “N ra Siddha
Kşeera” on a bigger sample and with a longer duration. However, the improvement in this
small sample again emphasizes the role of proper “ h ra” (As the Milk is known mainly as
a food) in the maintenance of the healthy body.
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Effect of “N ra Siddha Kşeera” on the laboratory investigations:

The relief obtained on the subjective parameters could not be reflected in the Objective or
laboratory parameters. All the changes in the Laboratory parameters have been statistically
insignificant but at the same time no untoward effect (Further deterioration) has been
noticed. The reasons behind this may be the duration of the treatment as well as the dose
which was fixed low as the diminution of Agni was also present which restricted the dose.

DISCUSSION ON THE OVERALL EFFECT OF THE THERAPY

This was assessed on the basis of the assessment criteria mentioned before. The 100% relief
was conspicuously absent in both the groups. This was not expected also as the Rasa kşaya
takes time to Replenish and then Vrddha Rasa nourishes the Rakta. Also the majority of
Patients had chronic history and therefore for the 100% relief a longer duration is necessary.
Moreover, the Agni and Dosika imbalance hinders to the early replenishment of the Rakta.
Marked & Moderate improvement was observed slightly more in Patients of at var
Siddha Kşeera group while the Patients in N ra Siddha Kşeera group also showed a
noticeable improvement. However, one patient remained unchanged in N ra Siddha Kşeera
group.
The results obtained have proved the Hypothesis that the Rasa nourishes the Rakta and in
the case of Rakta-kşaya, Rasa kşaya is present. Thus, Rakta can be replenished by
increasing the Rasa but a longer duration of the treatment is needed.
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CONCLUSIONS
On the completion of any work the achievements as well as the drawbacks have to be

narrated. These can be placed under the umbrella of the Conclusions or the Niskarsa.

Under the Panc vayava V kya viz Pratijn , Hetu, Drst nta, Upanaya and the Nigamana of

the Anum na pram na, the Nigamana is the Conclusion. Thus, any research work is to be

completed by giving a final word/ conclusion which reflects the work accomplished as well

as paves the way for the further works.

The conclusions based on the proper discussions lead us to assess and evaluate the whole

work done in a short time.

The CONCLUSIONS of this present work can be enumerated as:

ΠThe Basic Principles of yurveda is the root cause of its existence and the source of

these Basic Principles is the Samhit s out of which the Su ruta Samhit enjoys a place of

pride among the medical fraternity.

ΠFewer efforts have been made to unfold the hidden treasure of Knowledge in the

Su ruta Samhit .

ΠThe S tra Sth na of Su ruta Samhit has contributed a lot in the development of

yurvedic basics.

ΠA number of fundamental contributions have been made by Su ruta like the Medical

Ethics, Trividha Rasa Gati, Ojas Vikrti, Sadvidha Pariks , Sad kriy k la and much more.

ΠThe fundamental contributions made by Su ruta are not only in the development of

alya discipline but towards every discipline of yurveda. This nullifies the view which

considers the Su ruta Samhit as only a treatise of alya.

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ΠThe development of yurvedic fundamentals in the Su ruta Samhit can be assessed

with a study on the chapter 15 of the S tra Sth na namely the

Doşadh tumalakşayav ddhivijñ niya Adhy ya.

ΠThis chapter is a treasure of yurvedic fundamentals of Physiology and the Pathology

and also the principles of Treatment.

Œ A glimpse on the chapter’s name suggests the importance of the application of the

Tantrayuktis in understanding the yurvedic treatises.

Œ The review on the contents of the chapter leads us to conclude that the chapter’s name

is incomplete and the word “Adi” should be added which includes the Upadh tus, Ojas et

al contents of the chapter which are missing from the name of the chapter. Same is

suggested by the commentators too.

ΠThe chapter has been rightly placed between the onitavarnaniya Adhy ya & the

Karnavyadh bandha vidhi Adhy ya. Thus, it may be concluded that the arrangement of

the chapters in the Samhit are logical and there is no need to revise the arrangement as

believed by some yurvedic scholars.

Œ The chapter commences with the acceptance of the Doşas as the root of the Dusyas and

thus the whole of body.

Œ Though, the chapter specializes (Vijñ na means the specific knowledge) in the

narration of the Vaişamya i.e. kşaya and the V ddhi, it also narrates the Normal /S mya

state of the Dos di.

Œ The new terms “Swabh v khya Limga and the Karm khya Limga” meaning the

illustration of the identification on the basis of the inherent Gunas and the karma are

contributions of the revered commentator Dalhana.

VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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ΠThe detailed view of the Swabh v khya Limga is given in the chapter 21, Vranaprasna

Adhy ya while the Doşadh tumalakşayav ddhivijñ niya Adhy ya specially mentions the

Karm khya Limga.

Œ The functions of the five types of the tridoşa are mentioned but the nomenclature of the

types has not been done.

ΠThe functions of the seven Dhatus are vividly narrated in S tra form which is a

fundamental contribution of the chapter in the development of yurvedic principles. It

appears that these functions have been emulated by the Vagbhata who has given them as

the Chief Karma.

ΠThe Purisa has been accepted as the Upastambha or a Subpillar that supports the main

Pillar. Caraka mentions three Upastambhas as the Ah ra, Nidr and the Brahmacarya.

ΠOnly two Upadh tus have been elucidated in the chapter. As the other five are mainly

the Anatomical structures they have been quoted in the rira Sth na .

ΠAlong with the rtava and the Stanya, Garbha has also been quoted. This is logical as

the Garbha is the product of the Sukra and the rtava which are explained in this chapter.

ΠAs per the aim of yurveda, chapter also advises to maintain the healthy/ S mya state

failure of which leads to the Vaişamya i.e. the kşaya and V ddhi which is caused by the

S m nya and the Viseşa.

Œ Total 18 Kşaya have been quoted (3 Doşas + 7 Dh tus + 3 Malas + 2 Upadh tus +

Garbha + Oja + Bala) in the chapter Doşadh tumalakşayav ddhivijñ niya Adhy ya.

Œ Caraka has also narrated the 18 kşaya in the chapter Kiyantah Sirasiya Adhy ya but

direct references are available for individual kşaya of the 7 Dh tus, 2 Malas and the Oja.
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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The kşaya of the Doşas has been mentioned among the 62 combinations of the Doşa

Vaişamya.

Œ Total 16 Ati v ddhi have been told in the chapter. Just as the 18 kşaya, the Ati V ddhi

has been enumerated except the AtiV ddhi of the Oja and the Bala.

Œ Though, the chapter is a treasure of Basic Principles the principle “P rvah

p rvoativrddhatv tvardhayeddhi param param” bears special importance as it has a wide

range of applications both in the Physiology as well as the pathology.

Œ The Various Dh tu Poşana Ny y s also support this principle but it is apparent that all

of them together explain the complete process of Dh tu Poşana.

ΠThe Oja and the Bala have been accepted as the same in terms of the treatment

modalities but the difference between the two has also been accepted as the former is

termed as the Cause while the latter as its effect.

ΠThe illustration of the three Vikrtis of the Oja/ Bala viz the Visramsana, Vy pada and

the kşaya is the exclusive fundamental contribution of the

Doşadh tumalakşayav ddhivijñ niya Adhy ya. The application of this concept may act as

a boon to the seekers of remedy and control of the incurable diseases like the A.I.D.S.

ΠAs the chapter deliberates on the nourishment of the Dhatus the special emphasis has

been laid to the Rasa. The Rasa is said to be the cause of the Sthaulya and the K r ya and

the Madhya arira. The detailed view of these two diseases of Sthaulya and the K r ya

comprising of the Hetu, Sampr pti, Rupa, Cikits and the possible Upadrava has been

elaborated in the chapter.

ΠThe term Madhya arira is the term coined by Su ruta for a person having a healthy

body both physically and mentally.

VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in

ΠSu ruta also believes that there is no fixed measurement of the physiological entities of

the body. The normalcy or variation in these can be assessed only through Anum na.

ΠThe definition of swastha/ healthy is a complete and comprehensive one that takes care

of all the aspects of ones health viz. Physical, Mental and Social well being.

Œ The observations in the clinical study reveal that the classical Rakta-Kşaya can be

diagnosed easily which is usually associated with the Rasa kşaya.

Œ The Patients of Rakta-Kşaya have Avara Rasa and Rakta S ra.

Œ The Vata and Pitta Doşas are dominant in the Rakta-kşaya.

ΠThe Rakta can be increased / nourished by increasing the Rasa as seen in the clinical

trial of the drugs at vari Siddha Kseera and the Nira Siddha Kseera in the Patients of

Rakta-kşaya. Thus it becomes clear that Rasa vardhaka drugs nourish the Rakta and the

principle “P rvah p rvoativrddhatv tvardhayeddhi param param” holds true.

ΠThe results were very satisfactory in the subjective parameters but they could not be

reflected in the objective parameters but they certainly indicate an improving trend. So a

generalized concept can also be possible if this work is conducted on a larger scale &

longer duration.
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in

SUMMARY
The research work entitled Study of the Doşadh tumalakşayav ddhivijñ niya Adhy ya of
Su ruta Samhit & assessment of the principle “P rvah p rvoativrddhatv tvardhayeddhi
param param” in context of Rakta-Kşaya has been studied under the following headings:
1) The conceptual study
2) The applied study
3) Discussion
4) Conclusion

Under the conceptual study has been accomplished under the five chapters:
ℵ Chapter I – An introduction to the S tra Sth na of Su ruta Samhit & its
contribution towards the development of yurveda .
ℵ Chapter II – Critical study of the specialities of
Doşadh tumalakşayav ddhivijñ niya Adhy ya.
ℵ Chapter III - Study of the principle “P rvah p rvoativrddhatv tvardhayeddhi
param param”
ℵ Chapter IV – Disease review
ℵ Chapter V – Drug review
The second section deals with the “The Clinical study”
The third section deals with the “Discussion”
Whole work has been concluded under the fourth section of “Conclusion”. At the last
are the Addenda having the Bibliography and the Research proforma.

Before the commencement of the Conceptual study the introduction has been given so
that a brief idea about the subject is gained. The introduction to the subject has been
made in such a manner that a person not acquainted with the yurvedic system also
gets a glimpse of yurveda and subsequently the subject of this research work.
The introduction part also narrates the “Aims and Objectives” as well as the Materials
and methods to achieve those aimed targets. Not only this, the review of the previous
research works and the need to conduct this work has been clarified.
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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The conceptual study includes a detailed study on the literal meanings of various
words in the chapter as well as their extended meanings; it also deals with the
illustration of the literal specialities of chapter such as the Tantrayuktis, Siddh nta, et
al. The conceptual study paves the way for the applied study. A concept well
understood has to be evaluated practically in the form of the applied study.

The first chapter of the conceptual study highlights the various meanings of the word
S tra and the importance of S tra Sth na of Su ruta Samhit with its contribution in
various disciplines of yurveda.

The second chapter is the critical & conceptual study of the speciality of the chapter
Doşadh tumalakşayav ddhivijñ niya Adhy ya. This chapter covers a wide range of
topics starting with the Etymology of the Name of chapter, Arrangement of the
chapter in the Su ruta Samhit , Number of S tras as per various treatises available,
Contents of the chapter in brief followed by their detailed study V kya ah and
V ky rtha ah. This chapter also incorporates the literal beauties, Tantra Guna like the
Tantrayuktis, Siddh nta and the Chanda.

The third chapter studies the detailed review of the principle “P rvah
p rvoativrddhatv tvardhayeddhi param param” in all its aspects. The literal &
extended meaning of the principle along with its explanation on the basis of the Dh tu
Poşana Ny y s has been explained. Also the related topics propounded by other
Acaryas have also been compared to the Su ruta’s view.

The fourth chapter of the conceptual study is the detailed study of the disease Rakta-
Kşaya incorporating the reasons to select the disease, its possible causes, its signs and
symptoms and an acceptable samprapti.
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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The fifth chapter is the “Drug Review”. This chapter comprises of the various
references of the at vari as well as the Milk in yurveda and allied sciences. This
section also illustrates the possible reasons for selecting these drugs for the present
study.

All these concepts are utilized under the section of applied study done in the form of
the Clinical Study. The clinical study incorporates the logic behind selection of the
disease, aims and objectives, materials and methods, the criteria of inclusion and
exclusion, scoring pattern, criteria of assessment, general observations, heamatological
observations and the effect of therapy.
In the clinical study two groups were prepared.

Group A – at vari Siddha Kşeera Group. Also termed as the Treatment group, it
comprises of a total of 15 Patients registered but only 10 completed the complete
course while 05 Patients were LAMA. The results obtained in this group have been
very encouraging in the Subjective parameters while an improving trend is visible in
the laboratory investigations.

Group B – Nira siddha Kşeera or the Standard Control group. In this group a total of
11 Patients were registered out of which 06 completed the course while the remaining
left against the medical advice. This group also witnessed good results in the
symptoms of Rakta-Kşaya but comparatively less relief was observed as compared to
the first group.

The section of Discussion is the very important part of the study. The discussion deals
with a logical reasoning of the facts to establish the relation between the K rana and
the K rya. The discussion has been done on every chapter of the conceptual study and
also on the observations made in the clinical study. The effect of therapy on the
cardinal as well as the associated symptoms has been discussed logically. At the same
time the unbiased reasoning for the achievements and the failures has been done.
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in

All the above said points are summarized and concluded in the section of summary
and Conclusion. Some of the important points of conclusion are as enumerated below.
ΠThe S tra Sth na of Su ruta Samhit has contributed a lot in the development of

yurvedic basics.

ΠA number of fundamental contributions have been made by Su ruta like the Medical

Ethics, Trividha Rasa Gati, Ojas Vikrti, Sadvidha Pariks , Sad kriy k la and much more.

ΠThe functions of the seven Dhatus and the Mala are vividly narrated in S tra form which

is a fundamental contribution of the chapter in the development of yurvedic principles.

It appears that these functions have been emulated by the V gbhata who has given them

as the Chief Karma.

ΠThe term Madhya arira is the term coined by Su ruta for a person having a healthy

body both physically and mentally.

Œ The Rakta-Kşaya is usually associated with the Rasa kşaya.

ΠThe Rakta can be increased / nourished by increasing the Rasa as seen in the clinical

trial of the drugs at vari Siddha Kseera and the Nira Siddha Kseera in the Patients of

Rakta-kşaya. Thus it becomes clear that Rasa vardhaka drugs nourish the Rakta and the

principle “P rvah p rvoativrddhatv tvardhayeddhi param param” holds true.

 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in

BIBLIOGRAPHY

CLASSICAL TEXTS
ƒ Aşt nga Hrdaya with the commentaries, Sarvangasundara of Arundatta and
Āyurveda rasayana of Hemadri, editedby Pandit Hari Sadasiva Sastri
Paradakara Bhisagacarya; Chaukhamba Orientalia, Varanasi, Ninth
Edition, 2002.
ƒ Aşt nga Sangraha - Commentary of Indu, Vol.1 to 3. Central Council for
Research in Ayurved and Siddha, New Delhi, 1988.
ƒ Bhavaprakash Nighantu - Hindi Commentary by K. C.Chunekar
Chaukhamba Bharati Academy, Varanasi, Reprit 1999.
ƒ Bhela Samhit : Text with English translation, commentary and critical
notes, Dr. K. H. Krishnamurthy, Editor Prof. Vijayvrat Sharma, Published
by Chaukhambha Vishvabharati, Varanasi, 2005.
ƒ Caraka Samhit - Āyurveda Dipika Commentary of Cakrapanidatta. Edited
by Vaidya Jadavaji Trikamji Acarya; Chaukhamba Sanskrit Sansthana
Varanasi; Fifth Edition, 2001.
ƒ Caraka Samhit - Gulabakunwarba Ayurvedic Society, Jamnagar 1949.
ƒ Caraka Samhit -Ramkarana Sharma and Bhagwan Dash, Vol.1 to 6.
Chowkhambha Sanskrit Series Office, Varanasi, ThirdEdition, 2002.
ƒ Caraka Samhit - Jalpakalpatara Commentary Gangadhara Edited by V.
Katumba Shastri Rashtriya Sanskrit Sansthana, New Delhi, 2002.
ƒ Harita Samhit : C. D. Published by Maharshi Āyurveda.
ƒ Kasyapa Samhit -by Vrddha Jivaka, revised by Vatsya, Edited by Pandit
Hemaraja Sarma; Chaukhamba Sanskrit Sansthana; Eighth edition, 2002.
ƒ Madhava Nidana with Madhukosa commentary of Sri Vijayarakshita and
Srikanthadatta. Chaukhambha Sanskrpt Sansthana. Thirtyth Edition,
2000.
ƒ Sarangadhar Samhit - Commentaries of Adhamalla's Dipika and
Kasirama's Gudhartha Dipika; Chaukhamba Orientalia, Varanasi, Fourth
Edition, 2000.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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ƒ Su ruta Samhit - Kaviraja Ambikadatta Sastri (Part I & II) Chaukhamba

Sanskrit Sansthana, Varanasi Fourteenth Edition, 2001.
ƒ Su ruta Samhit - Nibandhasangraha Commentary of Shri Dalhanacarya,
Edited by Jadavaji Trikamji Acarya; Chaukhamba Orientalia Varanasi,
Seventh Edition 2002.
ƒ Su ruta Samhit (Sutrasthana) - Bhanumati Commentary by Cakrapani
Datta, Swami Lakshmi RamTrust, Jaipur 1939.
ƒ Su ruta Samhit (Three Volumes) - Prof. K.R. Srikantha Murthy,
Chaukhamba Orientalia Varanasi.
ƒ Su ruta Samhit (Sutrasthana) – Original text & Hindi translation of the
Nibandhasangraha Commentary of Shri Dalhanacarya, R.A.V. New Delhi.
ƒ Yogaratnakara -Vd. Lakshmipatta Shastri, Chaukhambha Sanskrit
Sansthana, Varanasi, Seventh Edition, 1999.
REFERENCE BOOKS
ƒ Ayurvediya Kriya Sharira, Vd. Ranjeetray Desai, Published by Shri
Vaidhyanath Ayurved Bhavan Ltd., Samvat 2056.
ƒ Ayurvediya Maulika Siddhanta - Prof. V. J. Thakar, GAU, Jamnagar 1985.
ƒ Purusha Vicayaha - Prof. V. J. Thakar, GAU, Jamnagar 1985.
ƒ Sharira Tatwa Darshanam Nama Vatadidosa Vijnanam – Purushottam
Sharma Bhisak “Hirlekar”, Amaravati , 1942
ƒ Tantrayukti Vicara – Nilamegha Bhisak, edited by Prof. N.E. Muthuswami,
Government of Kerala, 1976
ƒ Researches in yurveda, Dr. M. S.Baghel, Jamnagar 1997.
DICTIONARIES
ƒ Amarakosha -Amarsinha, IInd Edition, 1976.
ƒ Ayurvediya Sabda Kosa - Venimadhava Joshi and N.H. Joshi, Vol. 1 & 2.
Maharashtra Sahitya Sanskriti Mandala, Mumbai, 1968.
ƒ Nyayakosa by Mahamahopadhyaya Bhimacharya, Jhalakikara, 3rd edition,
published by Bhandarkar Oriental Research Institute, 1928, Pune.
ƒ Oxford Advanced Learner's Dictionary Oxford University Press, Sixth
Edition, 2002.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in

ƒ Sabdakalpadruma - Raja Radhakanta Devam Chaukhamba Sanskrit Series

Office, Varanasi, 1961.
ƒ Sanskrit English Dictionary, Monier Williams. The Clarendon Press, Oxford,
1951.
ƒ Sanskrit Hindi Dictionary - V.S. Apte, 1965.
ƒ The Students Sanskrit English Dictionary - V.S.Apte, Motilal Banarasidas
Publishers Pvt. Limited, New Delhi; Second Edition, (Reprinted) 2000.
ƒ Vacaspatyam (Brhat Sanskrtabhidhanam) Tarka Vacaspati Shri Taranath
Bhattacarya, Vol.1 to 5, Choukhamba Sanskrit Series Office, 1962.
MODERN BOOKS
ƒ Concise Medical Physiology, Sujit K. Chaudhary, published by New Central
Book Agency, Calcuttta, 1994.
ƒ Harrison’s Principles of Internal Medicine, Vol. I & II., 15th edition.
ƒ Human physiology, Vol. I, By C. C. Chatterjee, published by Medical Alied
Agency, Calcutta, 1994.
ƒ Text book of pathology, Harshmohan, 2000
ƒ Methods in Biostatistics - B. K. Mahajan, Jaypee Brothers, New Delhi.
ƒ Principles of Anatomy and Physiology - Gerard J Tortora and Sandra
Reynolds Grabowski, Harper Collins College Publishers;
ƒ Text Book of Medical Biochemistry, 5th edition by Dr. M. N. Chatterjee,
published by Jaypee Brothers, New Delhi, 2002.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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DEPARTMENT OF BASIC PRINCIPLES

Speciality –Samhita
I..P. G. T. & R. A., Gujarat Ayurved University, Jamnagar.
Research Proforma for M. D. (Ayurveda.) Thesis

Hypothesis: Assessment of the principle

“P rvah p rvoativrddhatv tvardhayeddhi param param”
In the Patients of Rakta-kşaya.
Scholar: Dr. Vaibhav Dadu
Guide: Prof. R. R. Dwivedi, H. O. D., I/c. Director, Dean.
Co-guide: Dr. Mahesh K Vyas Lecturer, Dept. Of Basic Principles

VITAL DATA
Patient’s Name:
Address:
Age/sex: O. P. D. No.
Marital status: M /UM/ D/W I. P. D. No .
Religion: H/M/S/C/O D.O.C.
Occupation: D.O.Ct.
Education: UE/E/P/PM/HS/G/PG
Socioeconomic Status: P /M /R
Diagnosis:
Group:
Drug:
Dose: day
Duration: 30 days
Course completed: Yes/No
Result: Cured / MI /Md. I / I /UC / LAMA

CHIEF COMPLAINTS: B. T. A. T.
1) Amla - Sheeta Prarthana
2) Sira Shaithilya
3) Agnimaandhya
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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4) Heena Bala
5) Panduta(Raktalpata)
6) Twak Parushyam

ASSOCIATED SYMPTOMS: B.T. A.T.

I. Bhrama (giddiness)
II. Shwasa (breathlessness)
III. Hridaya Spandanadhikya (palpitation)
IV. Shirnalomata (hair fall)
V. Tama (fainting)

HISTORY OF PAST ILLNESS:

FAMILY HISTORY:

PRESENT HISTORY:
1) AHARA:
- Jatharagni sthiti: Sama/Vishama/ Tikshna/ Manda
- Dhaatawagni sthiti: Sama/Vishama/ Tikshna/ Manda
- Effect of Agni:
- Type of diet : Vegetarian /Mixed
- Dominant Rasa in diet : M /A /L/K/ T/K
- Effect of the dominant Rasa intake:
- Dominant Guna in the diet : G/ L /Sh /U /Sn /R
- Effect of dominant Guna:
- Diet: Samayak / Alpa /Ati.(Acc. age, body and nature of the work)
- Effect of the Diet:
2) VIHARA:
Vyasana: Tea/Coffee/Tobacco/Pan/Smoking/other
Quantity per day:
Working hours: ________ hrs. /day, __ hrs. / Night.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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Type of the Work:

Effect of the Vihara:
3) NIDRA: Samyaka/Asamyaka/Alpa/Adhika/ ___hrs/day,
__ hrs/night.
4) BOWEL HABITS :Reg./Irreg./ Satis.Evacuated /UnSatis.Evacuated
- Mala Pravritti:
- Frequency : ____ time /day
- Colour:
- Odour:
- Consistency:
- Flow
- Cause:
- Kostha : Mridu / Madhya / Krura
5) MICTURITION: Samyaka / Krucchra /Vaivarnya / Daaha / Alpa
Frequency: _______ times /day.
- Colour:
- Odour:
- Flow:
MENSTRUAL HISTORY:
a. Age of menarche
b. Regularity - Regular / Irregular
c. Amount of blood loss - Scanty / moderate / excessive
d. Duration
OBSTETRIC HISTORY: No. of delivery /abortion/ Miscarriage
MANAH STHITI (Emotional make up): Normal /Jolly /Tensive /Anxious
/Depressed / Sentimental
ATUR BALA (DEHA BALA) PARIKSHA:
1) PRAKRITI :Sharira : VP/VK/ PK/VPK
Manasika: S /R / T
2) SARA : P / M /A
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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SARATA OF THE RASA &RAKTA:

RASA (TWAK) SARA PARIKSHA: Total obtained:
1) Slakshna Lomatwak (Smooth Hair &skin)
2) Mridu Lomatwak (Soft Hair &Skin)
3) Prasanna Lomatwak (Shiny Clear Hair &Skin )
4) Sukshma Lomatwak (Thin Hair &Skin)
5) Alpa Lomatwak (Less Number of Hair &Skin)
6) Gambhira Lomatwak (Deep Rooted Hair &Skin)
7) Sukumara Lomatwakv( Tender Hair &Skin)
8) Saprabha Lomatwak. (Lustrous Hair &Skin)
9) Snigdha Lomatwak (Unctuous Hair &Skin)
RAKTA SARA PARIKSHA: Total obtained:
Unctuous, Reddish (Coppery), and Dazzling appearance of the following Parts:
1) Karna(Ear) 6) Nasa(Nose)
2) Panitala (Palm) 7) Padatala(Sole of the Foot)
3) Oustha(Lips) 8) Nakha(Nails)
4) Mukha(Mouth) 9) Lalata(Fore head))
5) Jihva(Tongue) 10) Netra(Eye)
3) SAMHANANA: P/M/A 4) PRAMANA: Ht. Wt.
5) SATVA: P / M /A 6) SATMYA: P / M / A
7) AHARA SHAKTI: P / M /A 8) VYAYAMA SHAKTI: P / M /A
GENERAL EXAMINATION: B. T. A. T.
Temperature:
Pulse:
Blood Pressure:
Respiration Rate:
SYSTEMIC EXAMINATION:
1) Respiratory System

2) Gastro Intestinal System

 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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3) Cardiovascular System

4) Nervous System

SROTAS PARIKSHA (DOSHATAH):

RASAVAHA SROTAS:
- Vata – Rukshata /Angamarda
- Pitta – Sweda / Jwara / Tama /Pandu
- Kapha – Vaivarnya /Pandu / Alpa kandu / Agnimandya/ Aruci / Mukhavirasata/
Annadwesha/ Hrillasa / Tandra /Guruta/ Jwara / Krushangata.
RAKTA VAHA SROTAS:
- Vata: Lomharsha, Supti (Twakswara)/ Shyava varnata
- Pitta: Atisweda /Durgandha / Jwara /Daha / Pandu / Raktasrava.
- Kapha: Kandu.
MAMSAVAHA SROTAS:
- Vata- Mukha Shosha /Toda/ Karkasha
- Pitta – Sphota
- Kapha – Pidika/ Sthula Mandala (Bahulya) / Sthira mandal.
SWEDAVAHA SROTAS:
- Vata : Atiswedana /Aswedana/ Twakaparushya/Romharsha
- Pitta : Angadaha / Durgandhita sweda
- Kapha :Atishlakshanta
ANNAVAHA SROTAS
- Asyavairasya
- Agnimandya
- Chhardi

VATA VRIDDHI –KSHAYA PARIKSHA:

VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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- VATA VRIDDHI : Vak parushya (Twak Parushya) Alpabalatvam, Karshya,

Gadhavarchastvam, Rukshata, Krushata,Anutsaha
- KSHAYA : Mandacheshta, Angasada, Sada, Apraharsa, Agnivaishamya,
Alpavaktvam,

PITTA VRIDDHI –KSHAYA PARIKSHA:

- PITTA VRIDDHI: Peeta mala – Mutra –Twaka –Netra, Pitavabhasta, Santaap.
Bhrama, Alpa nidra, Shita kamitvam, Atikshudha, Atitrushna, Daurbalya
- KSHAYA : Mandagni, Mandaushnata, Shaitya, Stambha, Nisprabha

KAPHA VRIDDHI –KSHAYA PARIKSHA :

- KAPHAVRIDDHI: Twacha mala Mutra shwetata, Shaitya, Sthairya, Gaurava,
Avasaad, Nidra, Alasya, Agnisada, Prasaka, Svasa – Kasa.
- KSHAYA: Rukshata, Trushna, Nidranasha, Daurbalya, Antardaha, Bhrama,
Sandhisaithilya.

RASA KSHAYA – VRIDDHI PARIKSHA:

RASA KSHAYA:
Hritpeeda, Kampa, Shunyata, Trishna, Shabdaasahishnuta, Shelshma Kshaya.
RASA VRIDDHI:
Hridayotkleda(Hrillasa),Praseka,Sleshma Vriddha lakshana.

INVESTIGATIONS: B. T. A. T.
HAEMATOLOGICAL:
I. Heamoglobin %
II. Total R.B.C. Count
III. P.C.V.
IV. MCV
V. MCH
VI. MCHC
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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VII. T.L.C.
VIII. D.L.C.
• Neutrophils
• Esosinophils
• Basophils
• Lymphocytes
• Monocytes
IX. Platelet count
X. E.S.R.
XI. Peripheral Smear Test

BIOCHEMICAL TESTS:
Serum Bilirubin:
S.G.O.T.:
S.G.P.T.:
URINE:
Routine:
Microscopic:
STOOL:
Macroscopic:
Microscopic:
TREATMENT:
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
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1) MANAGEMENT GROUP (SHATAVARI SIDDHA KSHEERA)

WEEKLY PROGRESS IN SIGNS & SYMPTOMS OF RAKTA KSHAYA:
SIGNS & B. T. AFTER AFTER AFTER AFTER
SYMPTOMS Ist IInd IIIrd IVth
WEEK WEEK WEEK WEEK

TWAK
PARUSYAM

AMLA -
SHITA
PRARTHANA
SIRA
SHAITHILYA
AGNIMANDA
HEENA BALA
PANDUTA
2) CONTROL GROUP (NIRA SIDDHA KSHEERA)
WEEKLY PROGRESS IN SIGNS & SYMPTOMS OF RAKTA KSHAYA

SIGNS & B. T. AFTE AFTE AFTE AFTE

SYMPTOMS RIst RIInd RIIIrd RIVth
WEEK WEEK WEEK
WEEK

TWAK
PARUSHYAM

AMLA -
SHEETA
PRARTHANA

SIRA
SHAITHILYA

AGNIMANDA

HEENA BALA

PANDUTA

GUIDE: SCHOLAR:
PROF. R. R. DWIVEDI DR. VAIBHAV DADU
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
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SUMMARY OF THESIS
To maintain the position of yurveda for a long period the seers created their own
treatises or the Tantras as quoted by Vagbhat c rya:
t[¥I³nv[Si(dki>At[ t& pZYk` t>#ii(N t[(nr[ {a0 ñ0 s*0 1/4}
Albeit a few Samhit s are available today in a better state as many of the original ones
are either lost or are in an incomplete or dilapidated state, the Caraka and the Su ruta
Samhit enjoy a place of pride and honour among the medical fraternity. These treatises
are present in the modified form as per the need of the time as revealed in the evolution
of the Samhit which underwent a series of Revisions and Redactions. These alterations
were meant to facilitate better understanding and interpretation of the texts. In spite of
all these efforts for so long the proper understanding and appropriate interpretation of
these Samhit s is still a challenge and remains an illusion.
Today, a number of Research works are in progress to unfold the hidden treasure in the
Samhit s all over the country. When one comes to the researches on the Su ruta Samhit
it becomes clear that a very few works have been carried out for its study. Su ruta
Samhit has contributed a lot to the fundamentals of yurveda.
The first sth na of the Su ruta Samhit is the S tra Sth na which bears the topmost
importance as it is the collection of all the knowledge stored in the text in a concise form
which has been elaborated elsewhere in the treatise.
Though all the forty six chapters of the S tra Sth na of Su ruta Samhit are unique in
their subject and content having wide range of applications to every branch of yurveda
this work is confined to the study of the chapter 15th of S tra Sth na namely the
“Doşadh tumalakşayav ddhivijñ n ya Adhy ya”.
The Doşa – Dh tu - Mala are the fundamental concepts of yurveda and accepted as the
prime constituents of the human body. The physiology and pathology of yurveda
revolves around these three as these are considered as the base of the body just as the
root for the plant which is responsible for the origin, growth, maintenance and
destruction of the plant.
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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The homeostasis of the body is the equilibrium of these Doşa- Dh tu - Mala while the
unhealthy state is the disturbance of this equilibrium which is manifested either as
Kşaya (diminution) or V ddhi (increase). This Kşaya and V ddhi of the Doşa Dh tu
Mala is the crux of the chapter fifteen of the S tra Sth na of the Su ruta Samhit namely
“Doşadh tumalakşayav ddhivijñ n ya Adhy ya”.
The Ayurvedic physiology & pathology as well as the general principle of management
have been quoted in this chapter. The best example of such a quotation is:
p*v<:p*vi[<¥(tvZZÛRvit` vF<y[(Û pr> pr>. tAmid(tp\vZÛini> Fit*ni> ïisn> (htm` >..
This means that the increase in one Dh tu leads to increase in the subsequent Dh tus
and so the diminished Dh tu can be augmented by increasing the previous Dh tu and
vice versa. This concept has a very broad spectrum of application and utility for which
the first requirement is to comprehend this fundamental principle by studying the same
in toto and then to be applied in the practice.
Thus this chapter has been selected for the descriptive study with the following aims and
objectives.
AIMS AND OBJECTIVES
ΠTo perform a comprehensive study of the
“Doşadh tumalakşayav ddhivijñ n ya”of the Su ruta Samhit in the literary and
fundamental aspects.
ΠTo study the applied aspect of the same.
Œ Comprehensive study of the principle “P rvah p rvoativ ddhatv tvardhayeddhi
param param” in the literary and fundamental aspects.
Œ Evaluation of the above principle clinically on the patients of Rakta Kşaya.

PREVIOUS RESEARCH WORKS & THEIR ASSESSMENT

ΠThe works on Su ruta Samhit are hard to find. No work till date, with the eye of
Basic Principles has been done on the S tra Sth na of the Su ruta Samhit and
thus no work has been tried out on the chapter “Doşa Dh tu Mala Kşaya V ddhi
Vijñ n ya Adhy ya”. No work has been carried out (as per our knowledge) on
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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the study of the principle “P rvah p rvoativrddhatv tvardhayeddhi param

param”.
ΠThe works conducted so far on the Su ruta Samhit were concerned with the
various disciplines but no work has been accomplished from the vision of the
Basic Principles. This work has been specially designed in light of the Basic
Principles discipline. The conceptual study and the applied study, both are new
and thus this research work bears immense importance for the science as well as
the Humanity.

MATERIALS & METHODS

Π1) CONCEPTUAL STUDY: For this study, the basic and conceptual materials
have been collected from the yurvedic classics viz Brhattrayee and
Laghutrayee mainly the Su ruta Samhit , Caraka Samhit and other classics with
the available commentaries as well as various reference books.
The study of the chapter reveals that its nomenclature is incomplete and it has to be
completed with the use of word “ di”. Thus, the suggested name of the chapter is
Doşadh tumal dikşayav ddhivijñ niya Adhy ya. This “ di” incorporates the
Upadh tu and Oja which is the part and Parcel of this chapter. The chapter is
perfectly placed in the Samhit between the “ onita -varnan ya Adhy ya” and the
“Karna vyadhbandhavidhi Adhy ya indicating that there is no need to revise the
arrangement of the chapter.
With regards to the number of S tras in the chapter it becomes clear that the
majority of the texts available accept the number to be 41. Also, it is evident that the
arrangement of the S tras is as per the name of the chapter i.e. first the Doşas have
been narrated followed by the Dh tus and then the Malas. The special feature of the
chapter is the narration of the Karm khya Limga of the Doş di. The Swabh v khya
limga have been narrated elsewhere i.e. at various places while the Karm khya
Limga have been narrated in the S tra form. It is also important to note that the
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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supremacy of the three Doşas has been reaffirmed in the beginning of the chapter
itself as:
di[PFit&mlm*l> (h Sr)r> {s&0s*0 15/3}
Likewise, other common examples have also been used to establish the might of the
Doşas. The Purisa has been accepted as the Upastambha that is said to perform the
function of bearing the V yu and the Agni. The kşaya and the V ddhi of the Doşadi has
been narrated in the S tra form with the general principles of management of the
Vaisamya i.e. kşaya and the V ddhi.
The chapter is a treasure of the Tantra Gunas i.e. all the four Siddh ntas can be
identified in the chapter as well as a number of Tantrayuktis have been used which
disclose the hidden meanings. Majority of the deliberations in the chapter are in the
Gadya form and only a few are in the Padya form which have “Anuştup Chanda”. The
use of BvIºt cië thrice is to present the subject in the Padya form. In short it can be said
that the chapter is a treasure of knowledge which needs the proper evaluation with a
scientific view.
To study its applied importance a very important principle “P rvah
p rvoativrddhatv tvardhayeddhi param param” has been selected. This principle has
been detailed with the elaboration of the Dh tu Poşana Ny y s. The various Dh tu
Poşana Ny y s prove that the nourishment of the Dh tus is interdependent i.e. the
increase in one causes an increase in the other and vice versa. The references in other
classics also suggest that this principle “P rvah p rvoativrddhatv tvardhayeddhi param
param” holds true in all its aspects. This is to be understood that all the Dh tu Poşana
Ny y s hold true but not a single can individually explain the complete process of
Dh tu Poşana. Thus, a combined approach needs to be undertaken to comprehend all the
aspects of Dh tu Poşana.

To evaluate this very important and wide aspect clinically, a clinical study has been
performed. For the clinical study the disease Rakta-Kşaya has been selected and the
drug, Satavari has been chosen as per the hypothesis which assumes the increase of the
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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Rakta through the increase in the Rasa. Thus, as Satavari increases the Rasa directly it is
supposed to increase the Rakta for which it has been chosen.

THE APPLIED/ CLINICAL STUDY:

A clinical study has been done on the patients of Rakta-Ksaya who attended the O.P.D.
and I.P.D. of the Basic Principles department, I.P.G.T. & R.A. Hospital. The special
research proforma for evaluation of the condition of the Patients had been prepared for
the study. Finally with the help of the statistician some results were drawn.
PLAN OF STUDY
All the selected patients fulfilling the criteria of selection were randomly divided into
two groups –
Group A (Treatment group) : at var Siddha Kşeera group.
Group B (Standard Control group): N ra Siddha Kşeera group.
The details are as below:
Details Group A Group B
Drug at var siddha Kşeera N ra Siddha Kşeera
Dose 5 gm/ day in the Kşeerap ka 200 ml of Milk boiled with
form. equal water.
K la Empty stomach (Abhakta) Empty stomach (Abhakta)
Duration 4 weeks 4 weeks
No. of patients 10 06
completed

All the pretreatment investigations were repeated after the treatment.

h ra: All the patients were advised Sup cya and Pathya h ra.
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REGISTERED PATIENTS WISE DISTRIBUTION OF 26 PATIENTS OF

RAKTA-KŞAYA
Number of Patients
Sex Total
Group A Group B
Registered 15 11 26

Completed 10 06 16

LAMA 05 05 10

Total 26 Patients were registered in this study. In the Group A (Treatment Group) total
of 15 Patients had been registered out of which 10 completed the course while the
remaining 05 left against the medical advice. While in Group B (Standard Control) total
06 Patients completed the complete duration of treatment and 05 Patients left against the
medical advice. So, here the observations in the 26 Patients and the results in the 16
completed Patients are being given:
GENERAL OBSERVATIONS
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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This graph shows that maximum Patients were having the Avara Abhy vaharana Sakti
(65.45%), V ta – Pitta aggravating Rasa in their Diet (50%), Mand gni (84.70%),
Madhyama Kostha (80.85%), Avara Vy y ma Sakti (84.60%), V ta – Pitta dominant
Prakrti (73.15%) and Madhyama S ra (61.60%).

SYMPTOMATIC DISTRIBUTION OF 26 PATIENTS OF RAKTA KSAYA

In the symptoms wise distribution it was observed that all the 26 Patients (100%)
complained of the Panduta and Daurbalya while 25 Patients (about 95%) complained of
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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the Amla Sheeta prarthana and Twak Parusya. Agnimandya was conspicuously present
in 22 Patients (about 80%) while 16 Patients (60%) had the symptom of Sira saithilya.

% RELIEF IN THE CARDINAL SYPMTOMS OF RAKTA – KŞAYA

This graph shows that the good relief has been found in both the groups in the classical
signs and symptoms of the Rakta-kşaya. The treatment group has shown better results in
the Amlaseeta pr rthan , Agnim ndya, Twak P rusya and Sir Saithilya while the
Standard Control group showed slightly better results in the Daurbalya and P ndu.
However, the haematological and biochemical parameters showed Non Significant
results but an improving trend is conspicuously seen.
DISCUSSION
A review on the three major treatises viz Caraka Samhit , Su ruta Samhit and the
V gbhata Samhit reveal an important point that each of these are found to name the
three Doşas respectively. The Caraka Samhit has christened the Five types of the V ta
 VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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Doşa, the Su ruta Samhit names the five types of Pitta while the V gbhata names the
five types of leşm . This may be the taken as the progressive development of the
fundamentals of yurveda.
Though, the Oja and Bala are different entities they are considered identical in terms of
clinical practice. The oja and Bala maintain a cause & effect relation. The oja acts as a
cause while the Bala is the effect. The three pathologies of Oja vis-a – vis Bala are the
Visramsana, Vy pada and the Kşaya. The importance of these three is of much utility in
the present era as the emergence of new diseases which are attributed to the Oja Vikrtis.
In the clinical study, 100% relief was conspicuously absent in both the groups. This was
not expected also as the Rasa kşaya takes time to Replenish and then Vrddha Rasa
nourishes the Rakta. Also the majority of Patients had chronic history and therefore for
the 100% relief a longer duration is necessary. Moreover, the Agni and Dosika
imbalance hinders to the early replenishment of the Rakta.
Marked & Moderate improvement was observed slightly more in Patients of at var
Siddha Kşeera group while the Patients in N ra Siddha Kşeera group also showed a
noticeable improvement. However, one patient remained unchanged in N ra Siddha
Kşeera group.
The results obtained have proved the Hypothesis that the Rasa nourishes the Rakta and
in the case of Rakta-kşaya, Rasa kşaya is present. Thus, Rakta can be replenished by
increasing the Rasa but a longer duration of the treatment is needed.
CONCLUSIONS:
Œ The new terms “Swabh v khya Limga and the Karm khya Limga” meaning the
illustration of the identification on the basis of the inherent Gunas and the karma are
contributions of the revered commentator Dalhana.
ΠThe detailed view of the Swabh v khya Limga is given in the chapter 21,
Vranaprasna Adhy ya while the Doşadh tumalakşayav ddhivijñ niya Adhy ya
specially mentions the Karm khya Limga.
ΠOnly two Upadh tus have been elucidated in the chapter. As the other five are
mainly the Anatomical structures they have been quoted in the rira Sth na.
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
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PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
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Œ Total 18 Kşaya have been quoted (3 Doşas + 7 Dh tus + 3 Malas + 2 Upadh tus
+ Garbha + Oja + Bala) in the chapter Doşadh tumalakşayav ddhivijñ niya
Adhy ya.
Œ Total 16 Ati v ddhi have been told in the chapter. Just as the 18 kşaya, the Ati
V ddhi has been enumerated except the Ati V ddhi of the Oja and the Bala.
Œ The Various Dh tu Poşana Ny y s also support this principle but it is apparent
that all of them together explain the complete process of Dh tu Poşana.
ΠThe illustration of the three Vikrtis of the Oja/ Bala viz the Visramsana, Vy pada
and the kşaya is the exclusive fundamental contribution of the
Doşadh tumalakşayav ddhivijñ niya Adhy ya. The application of this concept may
act as a boon to the seekers of remedy and control of the incurable diseases like the
A.I.D.S.
ΠAs the chapter deliberates on the nourishment of the Dhatus the special
emphasis has been laid to the Rasa. The Rasa is said to be the cause of the Sthaulya
and the K r ya and the Madhya arira. The detailed view of these two diseases of
Sthaulya and the K r ya comprising of the Hetu, Sampr pti, Rupa, Cikits and the
possible Upadrava has been elaborated in the chapter.
ΠThe term Madhya arira is the term coined by Su ruta for a person having a
healthy body both physically and mentally.
ΠThe definition of swastha/ healthy is a complete and comprehensive one that
takes care of all the aspects of ones health viz. Physical, Mental and Social and
spiritual well being.
Œ The observations in the clinical study reveal that the classical Rakta-Kşaya can
be diagnosed easily.
Œ The Rakta-Kşaya is usually associated with the Rasa kşaya.
Œ The Patients of Rakta-Kşaya have Avara Rasa and Rakta S ra.
Œ The Vata and Pitta Doşas are dominant in the Rakta-kşaya.
ΠThe Rakta can be increased / nourished by increasing the Rasa as seen in the
clinical trial of the drugs at vari Siddha Kseera and the Nira Siddha Kseera in the
VAIBHAV DADU-DOŞADHĀTUMALAKŞAYAV DDHIVIJÑĀNĪYA ADHYĀYA OF SU RUTA SAMHITĀ &
ASSESSMENT OF THE PRINCIPLE “PŪRVAH PŪRVOATIV DDHATVĀTVARDHAYEDDHI PARAM
PARAM” IN CONTEXT OF RAKTA-KŞAYA-BP-2007-IPGT&RA, GAU, JAMNAGAR
PDF COMPILED BY DR GIRISH KJ girideepa@yahoo.co.in

Patients of Rakta-kşaya. Thus it becomes clear that Rasa vardhaka drugs nourish the
Rakta and the principle “P rvah p rvoativrddhatv tvardhayeddhi param param”
holds true.
ΠThe results were very satisfactory in the subjective parameters but they could
not be reflected in the objective parameters but they certainly indicate an improving
generalized concept can also be possible if this work is conducted on a larger scale
& longer duration.