- Pharmaceutical Study of Sri Siddhadaradamruta Rasa
- Types of digestive tracts / nature of bowels or Kostha in Ayurveda
- Types of digestive fires or Agni in Ayurveda
- Tridosha - Vata, Pitta and kapha
- Ayurveda as perceived by a student of life sciences
- Fusion of Ayurveda with Science of Nanomaterials
- Importance of Research in Ayurveda
- If Miracles to Happen
- 'Nano' World and Ayurveda
- Thermal analysis in Ayurvedic drugs
- Understanding Ayurveda : An Experience Based Science in Terms of Evidence Based Science
- Disparity in the growth of herbal medicines in competing with their modern equivalents
- Perspective of Ayurveda
- Integration of AYUSH with Modern System of Medicine
- Mainstreaming of Ayurved in India
- Clinical Research in Ayurveda
- Some issues of Research in Ayurveda
- Uses of Mercury
- Harnessing Science and Tradition
- Cancer & Ayurveda
- About Ayurveda
- AYURVEDIC PATENT MEDICINES
- Ayurvedic treatment for Dengue Fever
- CERVICAL SPONDYLOSIS AND ITS AYURVEDIC TREATMENT In Ayurveda Cervical spondylosis is discussed
- Ayurveda Treatment For All Common Fever
- AYURVEDIC TREATMENT FOR TONSILLITIS
- ManasaMitra Vatakam and its Treatment Application
Dhatu Poshan Nyays and Dosha,Dhatu,Mala
It refers to the nutrition of different dhatus in the body through digested food (pachit ahar rasa). Three different theories exist in ayurveda that explain the process of nutrition of dhatu from the digested food (ahar rasa), namely:
Kshir Dadhi Nyaya
Kedar Kuliy Nyaya
Khala Kapot Nyaya
Kshir Dadhi Nyaya
Kshir means milk and Dadhi means curd. Like milk changes to curd, ahara rasa changes in sequence of nutrition of Dhatus. At first Ahar rasa completely changes to Rasa Dhatu, following this is the changing of Rasa Dhatu to Rakta Dhatu and so on. This is one of the ways of nutrition of different Dhatus.
As sunrays take many years to reach earth and still maintain its continuity by the continuous release of rays. Like wise it seems by this law, one Dhatu will completely end if it totally changes to other one. But due to the continuous flow of ingested food it does not occur.
Kedar Kuliya Nyaya
The word Kedar means small pieces of land and Kuliya means drain. Crops in the field get irrigated by creating Kuliya (drain) and Kedar (small pieces of land). The Kedar (small pieces of land) get irrigated one by one through Kuliya (drains) in sequence. Like wise different Dhatus of the body get nutrition one by one in sequence through vessels. The 1st Rasa Dhatu gets nutrition from Ahar Rasa. Then Rakta Dhatu get nutrition from the rest part of Ahar Rasa and like wise till the end i.e. Shukra Dhatu. Ayurvedic law of nutrition of dhatu is transformed as follows:
During the transformation first Ahar Rasa reaches Rasa Vaha Shrotasa the Rasa Dhatu Agni processed the Ahar Rasa. During this process it is divided into three parts - Sthoola (Macroscopic), Sukshma (Microscopic & male excreatory). The Sthoola part gives nutrition to the self Dhatu i.e. Rasa.
Sukshma part Nourish its descendent Dhatu i.e. Rakta Updhatu. Stamya and Mala nourish its mala i.e. Kapha in this case. This way the process of Dhatu, Updhatu and Mala takes place.
Khala Kapota Nyaya
The word khala means pot and kapota means pegion, the bird. As the bird (pigeon) has to come to the pot of grain for its nourishment, like wise the Nyay Dhatus are directly nourished by Ahar Rasa without considering the sequence of nutrition. At times when there is shortage this law nourishes Dhatu or Updhatu in the body. So we can say there are three way of nourishment of Sharir Dhatus in the body. Which occur according to the need of the body.
Dosha Dhatu Mala
These are the main constituents of sharir, namely, dosha, dhatu and mala. It is the root cause of Utpati (origin), Sthiti (stability i.e. development & growth) and Laya (destruction) of the body. When they are in Sama Sthiti (equilibrium) they maintain the body in healthy condition but as there is an imbalance or inappropriate proportion (Visam Sthiti) of these it leads to disease and death.
Dosha controls the physiological activities in the living body (sharir) and is also responsible for pathology. As it has the tendency of disrupting the physiology in Visam Sthithi (improper proportion) it is called dosha, which leads to disease and death.
According to Ayurveda Vata, Pitta & Kapha are the representative of Air, Sun and Moon respectively in the body. Their activity is similar to that of Air, Sun and Moon in nature. The physiological activities going on in the body could be classified into three:
It is controlled by the Vata Dosha. Anil (air) and its representative Vata do the function of Vikshapa (to motivate) in the universe and sharir i.e. body respectively.
It is caused by Pitta Dosha. Pitta do the function of Adan (to absorb and transform) in the universe and sharir respectively.
It is provided by Kapha Dosha. Kapha Dosha also binds two things together. Soma (Moon) and its representative Kapha do the function of Visaya (to water) or greasing in the universe and Sharir (body) respectively. Surya (sun) and its representative.
There are in all seven dhatus in the living body, namely, Rasa, Rakta, Mansa, Meda, Asthi, Majja and Shukra. Dhatus are the main physical constituents of the body and are responsible for the maintenance of physical state of the body. Rightly Dosha and Mala in its Sama Sthiti are also considered as Dhatu because they are also responsible to maintain the physical.
These are the waste porducts which are to be excreted out of the body. Mala refers to the excretory by-products of the various physiological activities going on in the body. As they are not useful they should be excreted from the body at appropriate time. If they are not expelled from the body then they may cause Malinikrana (toxification) of the body constituents. Purisha (stool), Mutra (urine) and Sweda (sweat) are considered as main excretory product of the body.
Dhatus and Malas tend to be motivated to indulge in pathological activities by morbid Doshas so they are also called as Dushia (one who is motivated to get indulged in developing pathology).