BASIC PRINCIPLES OF AYURVEDA

It is based upon Tridosha theory which is derived from Panch aamahabhuta

Siddhantha

According to Indian Philosophy, entire universe is composed of five basic

elements.

Panchabhuta Theory of Ayurveda:

Pancha mahabutas – Ayurveda perceives man as an integral part of nature.

Therefore human body consists of five elements.

The five basic elements are Akasa (space), Vayu (vital force), Tejas
(energy), Ap (water), Prithvi (earthy matters). Any part of the body even
minute is an inseparable combination of these elements.

The physical matter is a mixture of the five Bhutas containing one or the
other in a predominant degree. As Susruta says, all substances are derived
from a combination of these Bhutas and the predominance of any one of
them in a particular substance determines its character. Accordingly a
substance is denominated as a substance of dominent Prithvi princile i e,
Parthiva dravya or one marked by a predominance of Ap, Agni, Vayu or
Akasha.

According to Vagbhata, every form of matter is Pancha Bhautika- Of the

Bhutas, Prithvi is the repository. Ap the source and Akasha, Vayu and

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Tejas are the accompanying causes by the combination of which the
resulting body is produced.

The five Bhutas in their absolute state are not found in nature.
Panchabhautika matter only is available. As Ayurveda has to deal always
with gross matter, both Cbaraka and Susruta have described the properties
and functions of matter classifying them as Parthiva, Apya, etc. The qualities
of the five Bhutas have thus been described by Susruta with reference to the
human body.

I. Akasha bhuta:

1) Sound 2) Sense of hearing (Ears) 3) Porosity 4) Power of

differentiation:— According to Dalhana, Viviktata means individualisation
of the arteries, veins, nerves, ligaments etc.

II Vayu Bhuta:

1) Touch 2) Sense of touch (skin) 3) All functional activities of the organism

4) All vibrations (spandana) 5) Lightness.

Ill Agni or Tejobhuta:

1) Colour, form 2) Sense of sight (eyes) 3) Complexion (of the skin) 4) Heat
5) Lustre, Illumination 6) Digestive power 7) Anger 8) Generation of
instantaneous energy 9) Courage.

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IV Ap Bhuta:

1) Taste 2) Sense of taste (taste buds) 3) Fluidity of all liquid parts of the
body 4) Heaviness 5) Coldness 6) Oligogenousness 7) Semen i. e., power of
producing semen.

V. Prithvl Bhuta:

1) Smell or odour 2) Sense of smell (nose) 3) Embodiment 4) Heaviness.

Based on the Sankhya view, Susruta adds that the quality of satva
Predominates in Akasha, rajas in Vayu, satva and rajas in Agni. satva and t
aamas in Ap and t aamas in Prithvi.

According to Ayurveda, the body including the five cognitive organs is

derived from the five Bhutas and therefore the parts of the body can be
divided in Parthiva, Apya etc.

1. Those part which are specially bulky, firm or motionless, solid, heavy,
rough and hard such as the nails, bones, teeth, muscles, faeces, hair.
ligaments etc. are Parthiva. Smell and the sense of smell (Nose) are Parthiva
in nature

2. Those parts which are liquid, spreading (Mobile), slow unctuous, soft and
viscid such as Rasa, blood, fat, kapha pitta, urine, sweat etc., are Apya. The
taste and the sense of taste (Taste buds) are also Apya.

3. The heat of pitta and the radiance of the body, the colour and the sense of
sight (eyes) are Agneya

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4. Inhalation, exhalation, the opening and closing of the eyes (eyelids),
contraction and extension, movement, incitement, sustenance etc. (Vayu
being invisible, its presence is inferred from its actions), touch and the sense
of touch (skin) are Vayaviya.

5. The pores and channels (Visible & Invisible) of the body, the sound and
the sense of hearing (ears) are Akashiya.

The body is panchabhautika but with this Panchabhautika body are

associated from its birth at the time of fertilization of the ovum till death, the
three humors Vata, Pitta and Kapha. Therefore the three somatic humors are
also Panchahhautika. But the predominance of certain Bhutas is noticed in
the three humors. Akasha and Vayu are predominant in Vata, Agni in Pitta
and Ap and Prithvi in Kapha. Similarly the quality of Rajas predominates in
Vata, Satva and Rajas in Pitta and T aamas in Kapha.

Tridosha theory

In Ayurveda, combinations of these elements are classified into three: i.e.

Vata, Pitta, sleshma or Kapha, which constitute tridosha theory. Of these
vata is the combination of vayubhuta and akasabutha. Pitta is made up of
agnibhuta and Kapha is the combination of prithvi bhuta and jala bhuta.

They not only build and sustain all parts of the body but also fulfil all
biological functions when alive.

These cannot be detailed in this original form in any part of the body. We
must identify these with those parts of the body where they predominate.

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These elements are situated in the body in different proportions. Health is a
state where these doshas are in equilibrium. Any alterations in this
equilibrium may result in diseased conditions.

As regards the concept of “Health and disease”, the basic axioms are

a) Balance of doshas in terms of quality and quantity is arogya (health)

b) Vitiation of doshas (bodily humors) in any aspect is Roga (disease)

c) Due to the permutations and combination of vitiated doshas, different

types originate.

The imbalance of homeostasis is explained in terms of “dosha vaishamya” in

Ayurveda. So the core of the treatment is the correction of dosha Vaishamya
and restoration and maintenance of dosha samya.

Vata

Location (Sthana) Function (Karma) Properties (Gunas)

1) Large Intestine 1) Respiration 1) Dryness

2) Pelvis 2) Animation or effort (Utsaham ) 2) Lightness

3) Limbs 3) Mobility 3) Coldness

4) Feet, 4) Ensures smooth functioning of 4) Roughness

sense organ
5) Bones 5) Mobility
5) Proper functioning of urges
6) Ears, 6) Subtle

7) Skin 7) Clearness

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Pitta

Location (Sthana) Function (Karma) Properties (Gunas)

1) Metabolic activities 1) Unctuousness

1) Umbilical area 2) Maintaining body 2) Sharp

temperature (Theekshnam)
2) Stomach
3) Desire (Abhilasha) 3) Hot
3) Sweat
4) Hunger 4) Light
4) Lymph
5) Thirst 5) Fluid
5) Blood
6) Lustre 6) Mobile
6) Eyes
7) Visual acuity 7) Smell of raw meat
7) Skin (Visragandhi)
8) Intellect

9) Showryam (valour,
prowess)

10)
oftness

Kapha

Location (Sthana) Function (Karma) Properties (Gunas)

1) Chest 1) Stability and sturdiness 1) Heavy

2) Throat 2) Promotion of 2) Cold

unctuousness
3) Head 3) Viscous
3) Binds various components
4) Kloma(Trachea) of body joints. 4) Soft

5) Joints 4) Virility 5) Stable

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6) Stomach 5) Forbearance 6) Slimy

7) Rasadhatu 6) Intelligence 7) Sweet

8) Adipose tissue 7) Fortitude 8) Smooth

9) Nose 8) Strength and resistance to 9) Slow

disease and decay.
10)
ongue

Classification of each doshas

Vata

Type Location Area of Functions

action

1. Prana Head / Throat, chest 1) Respiration

brain
2) Deglutition

3) Spitting out

4) Sneezing

5) Burping

6) Maintaining and supporting

the activities of heart, mind
intellect, sense organs and Dh
aamanies. (Blood vessels)

2. Udana Chest Throat, nose, 1) Verbal expression

nabhi
2) Endeavours or effort

3) Energy / enthusiasm

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 4) Vitality / strength

5) Complexion and colour

6) Nourishment of Srotases
(channels)

7) Maintain intellect, Dhriti,

memory, mental functions.

3. Vyana Heart Full body 1) Movements (gathi)

2) Extension, contraction

3) Blinking of eyes

4) Vikshepa

5) Yawning

6) Recognising taste of food.

7) Cleansing of srothases

8) Effecting the outflow of sweat

and blood from the body.

9) Depositing semen inside the

vaginal cavity.

10)
eparating the essence of food
from the waste matter and
nourshing dhatus.

4. S In the Courses 1) Stimulate agni

aamana neighbour- through the
hood of srothases 2) Supports intestine stomach
agni doshas, malas, semen, arthava
and ambu.

3) Receipt of food and its

retention till digestion is

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 completed.

4) Separation of sara (essence of

food) from the Kitta (waste)
through absorption.

5) Propulsion of Kitta
downwards to be ejected later

5. Apana Colon and Stated to 1) Facilitates the excretion of

rectum move through faeces, urine
the region of
bladder, hips, 2) Ejection of semen
pelvis, testis,
3) Menstrual flow
groin and
thighs. 4) To bear down the foetus at the
time of delivery.

Pitta

Type Location Function

1. Pachaka Between the aamasaya 1) Digestion

and pakwasaya.
Synonym Agni 2) Separation in to Sara
and Kitta

3) Supports other Pittas

Remarks :- Though composed of five Mahabothas Pachaka pitta has the

quality of thejas in a very predominant degree. Due to extreme heat it is
devoid of the general liquid nature and being helped by association Vata
performs functions of digestion and hence gets the synonym of agni.

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2. Ranjaka aamasaya Imparts red colour to the
rasa to form raktha

3. Sadhaka Hridaya Responsible for

achievement of ones
aspirations with the help of
intellect, memory, self-
esteem and motivation.

4.Alochaka Drishti Aids perception of vision

5. Bhrajaka Skin Imparts lustre to the skin

and makes it radiate.
Maintenance of the skin
lustre is by the conversion
of the absorbed substances
used for abhyanga, lepa,
parisheka etc.

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Kapha

Types Location Function

1. Avalambaka Uras (chest) Supports trika Hridaya

and other kapha
sthanas.

2. Kledaka aamasaya Moistens the food and

disintegrate it to
facilitate easy digestion.

3. Bodhaka Rasanasatha Enables perception of

taste

4. Tharpaka Shiras By virtue of its snehana

and tharpana qualities
nourishes and soothens
the indriyas.

5. Sleshaka Sandhi Keeps the joints firmly

united and protects their
articulation by its
quality of sleshana.

Signs and Symptoms of Vitiated Vata (Vata vridhi)

Emaciation, black discolouration, tremor, sphurana (throbbing) desire for

warmth, unconsciousness, insomnia, loss of strength, loss of function of

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indriyas, pain in the bones, complaints associated with Myelomalacia,
constipation, upper abdominal distension, borborygmus, Moham ( syncope),
restlessness, fear, sleepiness, delirium.

Signs and Symptoms of suppressed Vata

Excessive salivation, anorexia, nausea, syncope, decline in movements&

speech, lack of enthusiasm, loss of libido, fatigue, indigestion.

Signs and Symptoms of Vitiated Pitta (Pitta vridhi)

Yellow pigmentation on skin, exhaustion, weakness of indriyas, ojo

visramsa, desire for coldness, burning sensation, bitter taste of mouth, thirst,
unconsciousness, insomnia, anger.

Signs and Symptoms of Suppressed Pitta

Rigidity, feeling of coldness, uncertain feeling of pain and burning

sensation, anorexia, indigestion, roughness of body parts, tremor, feeling of
heaviness, paleness of eyes and nails.

Signs and Symptoms of Vitiated Kapha

White discoloration, coldness, flabbiness, laziness, heaviness, lassitude,

obstruction of srotases, syncope, drowsiness (tandra) excessive sleep,
dyspnoea, cough, excessive salivation, indigestion, looseness of joints.

Signs and Symptoms of Suppressed Kapha

Giddiness, feeling of tightening, insomnia, body ache, burning sensation,

hyperaesthesia, pricking pain, localised burning sensation in sense organs,

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daham, cracking of skin, tremor, heart burn, loosening of joints, palpitation,
a subjective feeling of emptiness in kaphasthanas.

The Seven Dhatus

Ayurveda divides bodily tissues into seven classes called Dhatus

Dhatu Upddhatu Mala Function of dhatu

1. Rasa (Plasma 1) Breast milk Mucus 1) Preenana

fluid) (Nourishment
2) Menstrual blood )

2) Nourishment
of raktha
dhatu

2. Raktha 1) Blood vessels Bile 1) Jeevana

(Blood) (stimulation)
2) Tendons
2) Maintains
complexion

3) Nourishment
of mamsa
dathu

3. Mamsa dhatu 1) ligaments Those which 1) Lepana

(muscle tissue) accumulate in (plastering of
2) skin the body the skeleton)
orifices – ear
wax, snot, 2) Strength
smegma etc.
3) Nourishment
of Medodathu

4. Medas (fat) Omentum Swedam 1) Snehana

2) Lubrication of
eyes and body

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 3) Sturdiness

4) Nourishment
of asthi

5. Asthi (bone Teeth 1) body hair 1) Dharana

and cartilage) (supporting
2) beard the body)
3) nails. 2) Nourishment
of majja

6. Majja dhatu Head hair Lachrymal 1) poorana

(bone marrow) secretion (tears) (filling the
bones)

2) Balam

3) Sneham

4) Nourishment
of shukra

7. Shukradatu 1) Pleasure
(Reproductive
tissue) 2) Balam

3) Production of
ojus

4) Procreation

Dhatu Vridhi Kshaya Lakshanas

Dhatu Vridhi Kshayam

Rasam 1) Intolerance to
sound
1) Excessive salivation
2) Palpitation
2) Anorexia
3) Tremor
3) Tastelessness

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 4) Nausea 4) Wastage

5) Obstruction of srotas 5) Feeling of

emptiness
6) Dislike towards sweet taste
6) Pulsation
7) Body ache
7) Friction between
8) Other disorders of kapha joints
vridhi
8) Dyspnoea on mild
exertion.

9) Thirst

Raktham 1) Skin disease 1) Roughness of skin

2) Inflammatory patches on skin 2) Desire for sour

(Visarpa) taste and cold
items
3) Boils (Pitaka)
3) Collapse of veins
4) Menorrhagia (asrugdara) and blood vessels.
5) Burning sensation in eyes,
face, genitals and anus.

6) Gulma

7) Vidradhi (abscess)

8) Pleha (Splenomegaly)

9) Vyangam (Hyper
pigmentation)

10)
Kamila (Jaundice)

11)
Agninasam (Indigestion)

12)
Th aamapravesam (black

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 out)

13)
Rakthaangada (Hyperaemia)

14)
Reddishness of eyes

15)
Rataraktham

16)
Raktha pittam (bleeding
disorders)

17)
Pitta vridhi lakshanam

Mamsam 1) Galagandam 1) Loss of volume of

muscles in the area
2) Gand aamala (Adenoids) of buttocks and
neck.
3) Arbudam (Tumour)
2) Pricking pain
4) Palatal, tongue, throat
diseases 3) Roughness
5) Enlargement of muscles of 4) Exhaustion of
buttocks, neck, oshtam, Bahu Indriyas
(u.limbs) Udaram (akshaglani)
(Abdomen), ooru (thigh),
Janga (calf muscles) 5) Derangement of
joint tissue.
6) Symptoms of kapha and (Sandhi
raktha vridhi Sphotanam)

6) Laxity of blood
vessels . (Dh
aamani
Saithilyam)

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Medas 1) Prodromal symptoms of 1) Splenomegaly
prameha
2) Kati Swapam
2) Complications of obesity (numbness in
lumbar area)
3) Associated symptoms kapha,
rakatha, mamsa vridhi 3) Emptiness in joint
tissues.

4) Roughness of
tissues.

5) Emaciation.

6) Exertional
dyspnoea

7) Atrophy

8) Desire for bulky

meat.

9) Other symptoms
of mamsa
kshayam

Asthi 1) Exostosis 1) Dental caries

2) Adhidantham 2) Brittle nails.

3) Hair fall

4) Roughness of skin

5) Loosening of joint
tissue

6) Bony pain

7) Desire for meat.

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Majja 1) Redness of eyes 1) Osteo porosis

2) Hyperaraemia of tissues 2) Bony pain

3) Heaviness of body 3) Brittle bones

4) Ulceration in joints. 4) Giddiness

5) Blackout

Suklam 1) Immense desire for sex 1) Weakness

2) Spermoliths 2) Palpitation

3) Tiredness

4) Xerostomia

5) Timiradarsanam

6) Body ache

7) Pallor

8) Fatigue

9) Loss of libido

10)
ain in groin

11)
urning sensation
over penis

12)
aemo-spermaturia

Malas

Sakrut : Functions

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Avashtambanam (giving standing support to the body)

Anila anala dharanam (Support vayu and agni)

Swetham – Functions

Support and nourishes keldam, twak, sneham and hair

Moothram – Functions

Annakledanam (promotion and regulation of digestion)

Malas Vridhi Kshayam

Sakrith (purisham) 1) Excess quantity of faeces 1) Flatus accumulation

2) Abdominal pain 2) Abdominal tightness

3) Atopam (borborygmus) 3) Pain in the flank and

chest.
4) Heaviness

Moothram 1) Polyurea 1) Burning micturition

2) Bladder pain 2) Xerostomia

3) Pain abdomen 3) Dysurea

4) Discolouration of

urine

5) Oliguria

6) Haematuria

Swedam 1) Excessive sweating 1) Malfunctions of

sweat glands

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 2) Itching over the body 2) Hair fall

3) Body odour 3) Brittleness of hair

4) Numbness and
roughness

5) Anhidrosis

Concept of Agni

The term agni in common language, means fire. However, in the context of
the functioning of a living organism, the term “Agni” comprehends various
factors, which participate in and direct the course of digestion and
metabolism.

Synonyms – Kayagni Jatharagni, Pachakagni (pitta).

Food can it be utilised for being metabolised by sharira dhatus only when it
is digested and assimilated into the body.

Four kinds of functional states of agni, according to the dosha or doshas

which may influence it has been envisaged.

1) Mandagni – due to the influence of kapaha. In this state the agni is

unable to digest even a small quantity of otherwise easily digestible food.

2) Tikshnagni – due to the influence of pitta.

3) Vish aamagni – due to the influence of vata

4) S aamagni – due to the influence of all doshas present in a state of

equilibrium (ie. normal state of functioning of agni).

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Tikshnagni – The agni in this condition is to be excessively excited and
hence can digest even a heavy meal within no time.

Vishmagni – An erratic state of agni arises as a result of the influence of

vata, in this condition. It sometimes helps the process of complete digestion
and at other times, produces distension of abdomen, colicky pain,
constipation, dysentery, heaviness of limbs and loose motions (Ref.
Madhava Nidanam 6/4)

S aamagni – In the well-equilibrated state of the functioning of doshas, the

Jatharagni is also stated to function normally. In other words, agni ensures
complete digestion of the ingested food at the proper times without
irregularity.

Of the above vish aamagni is stated to cause various kinds of vataja

diseases: tikshnagni, different kind of pittaja diseases and mandagni varieties
of kaphaja diseases.

Bhutagni

The digestion of food by Jatharagni results in its breakdown into five distinct
bhautic groups and these groups are in turn digested by the respective
bhutagnis.

The significance of bhutagnipaka has been described by susruta as follows.

The animated organism is composed of 5 mahabutas and the food of a living

organism necessarily partakes the quality of its corporeal constituents. The
panchabhutic food is digested by the Jatharagni and this is then digested by

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bhutagni following which each one of the primary principle proceeds to
augment its homologue in the human body.

Even though both the food and the body are constituted by the five great
elements, the composition of these constituents is different. Therefore, the
food, which is stated to nourish the body is vijatiya (heterologous) in nature
requiring to be transformed in to Sajatiya nutrients. This transformation is
achieved by bhutagni. Since the dhatuposhaka dravyas of the food are to be
converted into dhatuaharas by the bhutagni, the failure of the functions of
these bhutagnis results in the inability of the dhatwagni to build the
respective dhatus.

Dhatvagni

The nutrients tranformed into sajatiya dravyas by bhutagnis are incorporated

into the body by dhatvagnis for the nourishment or replenishment of the
body. The dhatvagnis are located in the respective dhatus.

The process involved in dhatvagni paka is of two types.

1) Prasada 2) Kitta.

The prasada paka yeilds the seven kinds of poshaka dhatus and kitta yields
the waste products like sweda, mutra, malarupakapha, malrupapitta etc.
which are excreted from the body at their respective outlets.

Balam

This is the body’s capacity to resist the factors of disease and decay.

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Bala may be – Sahaja (Innate, nature or inherited)

- Kalaja (seasonal)

- Yuktikrita (acquired)

Sahaja – This type of bala is stated to be natural and exists from birth. It is
said to increase with the growth of dhatus and does not depend on any other
cause. It comprehends both body and mind. (Ch,. Su, Chakr)

Kalaja – This type of bala is stated to be influenced by seasonal traits and

the age of the person. This bala is stated to be dissipated and at its lowest
ebb in the adanakala, corresponding to Shishira, Vasantha and Grishma ritus,
which represent the hotter seasons of the year.

On the other hand, bala is stated to be conserved and at its optimum level in
the visargakala – corresponding to varsha, sharat and hemanta ritus, which
represent the cooler seasons of the year.

Yuktikrita – This type of bala refers to induction of body resistance to

disease by resorting to appropriate nourishment in the form of food (meat,
ghee etc.) physical exercise, rest, depletory, impletory, restorative and
rasayana therapies in keeping with seasonal needs.

Vyadhiksh aamatwam (immunity)

Two aspects 1)Vyadhibalavirodhitwam

2)Vyadhulpadapratibandhakatwam

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1)Vyadhibalavirodhitwam---Antagonistic to the strength and virulence of the
disease.

2)Vyadhulpadapratibandhakatwam----Capacity to oppose,inhibit,contain and

bind the strength and virulence of diseases.

Concept of aama

The term aama is ordinary parlance means unripe, uncooked or undigested.

In the context of medicine, this term refers to events that follow and factors
which arise, as a consequence of the impaired functioning of Kayagni.

According to Vagbhata, due to impairment of the ushma (agni) the first

dhatu, viz. the rasa or chyle is not properly formed. As a consequence the
annarasa undergoes fermentation and / or putrefaction and is retained in the
aamashaya. It is this state of rasa, which is spoken of as aama. The
implication is that due to inhibition of agni the ingested food is not properly
digested and the products which arise out of impaired digestion, undergo
changes which are toxic in nature.

Causes : The impairment of Agni may be brought about by various factors

including abstinence from food, indigestion, over eating, irregular diet
habits, consumption of cold substances, indulgences in incompatible articles
of food, mal – effects of virechana (purgation), vamana (emesis), snehana
(oleation), the wasting of tissues as a result of diseased states, allergic states
engendered by faults (or change) in place, climate, season and the
suppression of natural urges, food for which one has aversion or dislike,
heavy (indigestible), dry, too cold, unclear and capable of causing vidaha

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(inflammation of mucosal lining of stomach), dehydrated food and food
soaked in too much water can also cause aama dosha.

Mental stresses like rage, grief, worry, fear etc. and hunger can give rise to
aama.

Acute conditions – Jwara (fever) diarrhoea, dysentery

Sub-acute conditions – grahani, udararoga, shotha (oedema), anaemia,

prameha,rheumatism( aamavata).

A condition in which the Tridoshas,Saptadhatus and Malas become

permeated with aama,produced in the aamashaya is called s
aama.Diseases arising as aq consequence are spoken of as s aama diseases.

Srotas

The word “Srotas” is derived from the root Sravana which means to exude,
to ooze, to filter, to permeate. The exchange of nourishing fluid and the
return of waste products takes place through these srotases – divided into 13

The pathological conditions associated with the srotases are

♦ Atipravriti (excessive flow)

♦ Sangh (accumulation)

♦ Vimarga gamana (extravasation)

♦ Sira granthi (thrombosis)

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The strotases comprise channels of different kinds. Some Sthula (gross),
some Sukshma (subtle), dirgha (long) and Prathana (reticulated) in nature.
In general the term srotas denotes all channels – big and small perceptible
and imperceptible that make up the internal transport system of the body.

Synonyms are - Srotamsi (channels)

- Siras (Veines)

- Dhamanis (arteries)

- Rasayanis (lymphatic ducts)

- Rasavahinis (capillaries)

- Nadis (tubular conduits)

- Panthanas (passages)

- Margas (pathways)

- Sharira chidras (pores)

- Sthanas (sites, locus)

- Ashayas ( )

- Niketas (resorts)

Types -

Pranavaha

Udakavaha

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 Annavaha

Rasvaha

- Raktavaha

- Mamsavaha

- Medovaha

- Asthivaha

- Majjavaha

- Sukravaha

- Mutravaha

- Pureeshavaha

- Swedavaha

Srotas Origin

1) Pranavaha Srotas - Heart and Mahasrotas (alimentary tract)

2) Udakavaha Srotas - Palate, Klomam

3) Annavaha Srotas - Stomach, Vaamaparsvam

4) Rasavaha Srotas - Heart, ten vessels

5) Raktavaha Srotas - liver, and spleen

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6) Mamsavaha Srotas - ligaments and skin

7) Medasvaha Srotas - Kidneys and omentum

8) Asthivaha Srotas - adipose tissues and pelvis

9) Majjavaha Srotas - bones and joints

10) Sukravaha Srotas - testicles and pudendum

11) Mutravaha Srotas - bladder and vanksanas (ureter )

12) pureeshavaha Srotas - colon and recutm

13) Swedovaha Srotas - adipose tissue and hair follicles.

Srotas Dushti hetu Dushti lakshanas

(Cause of vitiation) (Symptoms /

manifestations)

1. Prana 1) Wasting Too long or too restricted,

aggravated shallow or
2) Suppression of natural frequent respiration
urges associated with sound and
pain.
3) Excessive dryness

4) Engaging in exercise
while hungry and other
such harmful regimens

2. Udaka 1) Exposure to heat Dryness of tongue,palate,

lips, throat and kloman ( )
2) Indigestion excessive thirst
3) Alcoholic beverages

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 4) Intake of excessively
dry food

5) Excessive thirst

3. Anna 1) untimely intake of 1) disinclination for food

large quantity of
unwholesome food 2) anorexia

2) impairment of 3) indigestion
digestion
4) vomiting

1. Rasa 1) excessive intake of 1) disinterest in food

heavy, cold and
excessively unctuous 2) anorexia
substances
3) disgeusia
2) anxiety
4) Ageusia

5) Nausea

6) Heaviness

7) Drowsiness

8) Body ache

9) Fever

10)
h aamam

11)
naemia

12)
bstruction of channels

13)

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 mpotency

14)
sthenia

15)
maciation

16)
oss of digestive capacity

17)
remature greying

18)
remature appearance of
wrinkles.

2. Raktavaha 1) Intake of food and 1) Skin disease

drinks which are
irritant, unctuous, hot 2) Visarpa ( Erysipelas)
and liquid
3) Pidaka ( Boils)
2) Exposure to sun
4) Raktapitta (bleeding
3) Exposure to fire disorder)

5) Menorrhagia

6) Inflammation of rectum,
phallus and mouth

7) Splenic disorder

8) Gulma ( abdominal
distension)

9) Abscess

10)
ilika (blue mole)

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 11)
aundice

12)
yper-pigmentation,
patches on face

13)
ortwine marks on body

14)
lack mole

15)
ing worm

16)
xfoliative dermatitis

17)
itiligo

18)
cabies (P aama)

19)
otham (erythema)

20)
ashes

3. Mamsa 1) Intake of deliquescent 1) Myoma

bulky and heavy food.
2) Keelam
2) Sleeping immediately
after meals. 3) Uvulitis

4) Tonsilitis

5) Sloughing of flesh

6) Alaji

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 7) Goitre

8) Cervical lymphadenitis

9) Inflammation of
epiglottis

4. Medas 1) Lack of exercise 1) Prodromal signs of

prameha
2) Day sleep

3) Excessive intake of
fatty food

4) Excessive intake of
various types of wine.

5. Asthi 1) Exercise involving 1) Hypertrophy of bones

excessive irritation and and teeth
friction between bones
2) Cracking sensation in the
2) Intake of vata teeth
provoking food.
3) Pain in bones

4) Discolouration

5) Disorder affecting the

hair, body hair, nail and
beard.

6. Majja 1) Crushing, excessive 1) Pain in joints

liquefaction, trauma
and compression of 2) Giddiness
bone-narrow.
3) Syncope
2) Intake of mutually
4) Tamodarshanam
incompatible food.
5) Manifestation of deep
seated abscesses in
joints.

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7. Shukram 1) Untimely indulgence 1) Impotence

2) Suppression of urge 2) Erectile Dysfunction

3) Excessive indulgence 3) Sick sterile, short lived

and disfigured progeny.
4) As a result of faulty
surgical procedure, 4) Will not lead to
application of alkalis, conception or if
cauterisation. conception occurs there
are chances of abortion.

8. Mutra 1) Suppression of urge for 1) Polyurea

micturition.
2) Oligourea
2) Indulging in sexual
intercourse while 3) Prakupitam (change in
having the vage to composition of urine).
micturition and afer
4) Occasional or frequent
taking food and drinks.
passage of dense or
3) Suppression of urge by turbid urine with pain.
weak and injured
(Abhikshatasya)

9. Pureesha 1) Suppression of urge 1) Voiding of small

quantity of faeces with
2) Excessive intake of difficulty.
food
2) Voiding of large quantity
3) Intake of food before of very watery and
the digestion of Scybalous stool
previous meal (rounded, hard faecal
especially in those who limps) associated with
are emaciated and have sound and pain.
a weak power of
digestion.

10. Sweda 1) Excessive exercise 1) Anhidrosis (absence of

sweating)
2) Exposure to heat
2) Excessive perspiration

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 3) Indulgence in hot and 3) Roughness
cold things without
following the 4) Excessive smoothness
prescribed order of body.

4) Anger, fear, grief. 5) General burning

sensation.

6) Horripilation.

Common treatment modalities for Vata

1) Snehapanam (Oleation)

2) Swedanam (Sudation)

3) Mridu samsodhanam (mild purificatory measures)

4) Abhyangam and mardnam (oil massage)

5) Veshtanam (bandage)

6) Dhara

7) Kayasekam

8) Vasti (comprising unctuous and hot dravyas)

9) Diet : Madhura, amla, lavana rasas, Hot food, Alcoholic preparations of

rice, flour, jaggery,

1) intake of gingely oil, clarified butter (ghee)

2) Madhya pishitam (meat – red )

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3) Meat soup, oil and ghee may be processed adding deepana, pachana
drugs and give snehavasti (deepana pachana drugs)

10) Vasti

a) comprising unctuous and hot dravyas

b) Snehavasti

a) Following regimens of vasti regularly – kala, yoga, karma

11) Adequate rest

Common treatment modalities for Pitta

1. Aharam –

1) Madhura tikta Kashaya

2) Intake of ghee (clarified butter)

3) Milk

2. Viharam –

1) Virechana with madhura and sheeta drugs

2) Use of sugandha drayvas

3) To wear pearls and necklaces

4) Applying paste of camphor, sandalwood, vettiveria, zizanoids

5) Listening to pleasant conversations

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6) Moonlight walks, cool breeze

7) Staying in cool interiors

8) Visiting gardens

9) Greeshma charya (excluding day sleep)

Common treatment modalities for Kapha

1. Aharam

1) Katu tikta kashayam

2) Strong alcoholic beverages

3) Honey

4) gruel of pulses

2. Viharam

1) Engaging in athletic activities like running, swimming, jumping, and

wrestling.

2) Indulging in sexual activities.

3) Exercises

4) Dry massage

5) Rubbing the body with medicines in powder form

6) Vamana

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7) Fasting

8) Dhoomapana

9) Retaining medicines in mouth for a specific period.

10) Vasantha charya to be followed

Ojus

Ojus is the essence of all dhatus situated in Hridaya which sustains life.

susrutha describes ojus as Sowmya (pleasing) with properties like snigda

(unctous), sukla (white), Seetham (cool), Sthiram (stable), saram (fluid)
mridu (slimy) which pervades the whole body and its absence denotes decay
of the body. All psychosomatic functions of the body are regulated by Ojus.

Causes of Ojo depletion

Trauma, dathukshayam (tissue decay) kopam (anger), shokam (grief)

dyensm ( ),kshut(hunger) and stressful actions may leed to ojo depletion –
Dhathugrahana nisrutham

Acharya Charaka describes two kinds of ojus

1. Para Ojus : which is Astha Bindu Pr aamana. Even a slight reduction in

its quantity may lead to instantaneous death.

2. Apara ojus : also known as Slaishmika ojus.

Its quantity is Ardhanjali.

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Ojo depletion occurs in 3 ways according to the cause of depletion.

1. Ojo visramsam

Due to factors mentioned vata is vitiated and ojus is lost from the body
which later leads to symptoms like laxity of joints, fatigue, vitiated dosha
and involuntary body movements.

2. Ojo Vyapath

As a result of chronic diseased conditions, ojus get depleted leading to the

development of stiffness and heaviness of the body, oedema in the body,
fatigue, lethargy and excessive sleep.

3. Kshayam

This occurs as a result of prolonged mental stress (grief, anger) and due to
dathu kshaya..

Moorcha (syncope), Mamsakshayam (wasting), Moham (giddiness),

budhimandyam (poor intellect) delirium and death are the symptoms of
ojakshaya.

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