A charakokta Mahakashaya can be understood comprehensively in following way 

 Overview of a Charakokta Mahakashaya can help students to take a jist of those actions for which a Mahakashaya can be multifacetedly used in clinical Practice One example -

Triptighna Mahakashaya

·       Rasa- 90% Dravyas - Katu Rasa Pradhana

                        -Only Murva - Tikta, Madhura associated.

·       Guna-

80% Dravyas are Laghu. Only 2 Dravyas are Guru.

Laghu-                                    Chavya, Guduchi,

Laghu, Snigdha -       Shunthi, Pippali, Patola

Laghu, Ruksha-        Chitraka, Vidanga, Vacha

Guru-                         Murva

Guru, Ruksha            Musta

 

·       Veerya-

70% Dravyas are Usha Veerya,

Pippali -Anushna-

Musta , Murva -Sheeta

·       Vipaka-

70% Dravyas are having      Katu Vipaka

Pippali, Sunthi, Murva-        Madhura      

·       Action on Dosha

All are Kapha Vata Shaman

Except            Musta -                                  Kapha Pitta Shaman-           

And --             Guduchi, Murva, Patola      Tridosha Shaman-        

Symptoms that are tackled-

·       Aruchi, Ama,-- (Deepan, Paachan, Rochan)-Patol, Vidanga, Chavya, Chitraka, Shunthi, Guduchi,

·       Krimi, Shwasa, Kasa, Shula, Anaha, Udara,

+ Kushtha, Prameha-                 Patola, Gududchi, Musta, Vidanga, Murva

+Shotha, Shlipad-                       Shunthi

+Gulma, Pliha-                            Pippali

+Arsha-                                        Pippali, Chavya, Chitraka

+Bhrama-                                    Vidanag, Vacha

+Vrana-                                        Patol

·       Daha, Trishna-                      Guduchi, Patol, Murva.

·       Visha Shaman-                      Guduchi, Murva

·       Indriya                                  

Kanthya-                                Pippali, Chavya, Murva, Shunthi

·       Mala-

o   Sramsan ,Mala Anulomana, Vatanulomana, Vata Vibandhanrit, Rechana.

Pippali, Patola, Murva, Vidanga.

o   Sangrahi-                   Shunthi, Musta, Chavya, Chitraka.

·       Hridya-                                  Shunthi, Vidanga, Murav, Patola

 

👉Siddhanta explored as per Ayurveda Texts

बहुविध परिक्षा – How is it executed

साध्य ( Goal) –  साधन (Means) उदाहरण (Achievements) ⇩

कार्य – कारण –कार्यस्य स्वकार्य जनन संबन्ध- उद --⇩

अव्यभिचारिभावेन अनेकवारेन दृष्तव्यं---- अनुभवबलेन   ⇩

युक्ति तर्क आधारेण ----- परेषां अग्रे (पञ्चावयव वाक्य )  ⇩

हेतु साधयित्वा – स्थाप्यते निर्णयः-----⇩

सिद्धान्त   

कार्य – कारण –कार्यस्य स्वकार्य जनन संबन्ध- उद –

Ø  सामान्य विशेष

Ø  त्रिदोष

Ø  रस गुण वीर्य विपाक

Ø  पन्चमाहाभूत  सिद्धान्त

Ø  लोक पुरुष साम्य

Ø  गुण – व्याख्या –

Ø  बृहणे  गुरु etc

Ø  औषधसेवनकाल 

Ø  रक्तपित्त—आतपसेवान ,कुष्ठ- शीतोष्ण व्यत्यास  

👉विमृश्य पक्ष प्रतिपक्षाभ्यां अर्थावधारणम् निर्णयः l – गौतम

                                        ⇩

•       पक्ष प्रतिपक्ष-    अन्वय व्यतिरेकाभ्यां -----भाव अभाव प्रकारेण -- ⇩

   कार्य कारण संबन्धस्य ज्ञानं नास्ति संदेह लेशो अपि प्रतिपक्षिणां ----- तत्र अनिच्छद अपि हठात् स्विकर्तव्य

Siddhanta explored as per Ayurveda Texts

‘सिद्ध अन्तः यस्मात।.-

something that is decided upon

“पूर्व पक्ष निरस्य सिद्ध पक्ष स्थापिम ्।” 2

which means the one which is obtained/established as a result of questioning/enquiring. -- Shabda Klapa Druma

सिद्धान्तो नाम यः  साः परीक्षकैः बहुविधैः परीक्ष्य हेतुभिश्च साधयित्वा स्थाप्यते निर्णयः|- च .वि.८

Siddhanta is the conclusion which is established by Acharyas after carefully testing in several ways and which is proved with reasoning.

It is also defined as -The nirnaya which is established by Hetu(reasoning) and bahuvidha pareeksha with the help of Pramana

स्थापना प्रतिस्थापनाभ्यां साधनोपालंभाभ्यां      

एकस्य निगृहितत्वेन अवस्थापनं      

द्वितीयस्य च यथावस्थानम् विनिश्चितार्थत्वात    

उभयवादि संमतत्वं निर्णितत्वं सा एव सिद्धान्तः   --वात्स्यायन 

विमृश्य पक्ष प्रतिपक्षाभ्यं- अर्थावधारणम् निर्णयः – गौतम 

बहुविध परिक्षा-- ??--explored in  next blog 

 

 An overview of the interpretations of different Acharyas about the "Jivaniya term" for nomenclature of this Mahakashaya highlights following aspects of Jivaniya Karma.

Jivaniya Mahakashaya           

1.     Acharya Charaka has defined the “Jivaniya Karma” as the action favourable for the Ayu or Ayushya (life). But prior to it Acharya has elaborated the concept of "Ayu" as the combination of Sharir (Body), Indriya (Senses) , Satva (Mind) and Atma (The Soul), and which is holding the liveliness .Further he adds that it is a continuous happening entity. Thus Jivaniya Mahakashaya Dravyas perform actions which are favourable for not only the physique to a person, but also the psychological and philosophical aspect of one’s entity.

2.     Sushrutacharya and Vagbhatacharya has defined Jivana Karma as “Pranadharana”. The Dravyas which are able to withstand and hold Prana i.e liveliness in one’s physical entity ,so that a person is protected from dying with the help of these Dravyas, are said as “Jivaniya Dravyas”.

3.     As stated in Chakradutta, also  in Yogaratnakar and  by Acharya Gangadhara, the Dravyas which are capable of bringing back the consciousness of an unconscious person, are to be considered as Jivaniya Dravyas. In context of Madhura Rasa Acharya Caraka has described as “ Madhura Rasa is - Ayushyo Jivaniya”. Also in Rasa Vaisheshik and by Acharya G.A.Phadake, it is asserted that Jivaniya Dravyas have Madhura Rasa.

4.     The “Jivanam” activity is coincided with Pranadharana (Life gripping) by Acharya Dalana and Acharya Indu as well. Same thought is stressed in the text of Dravyaguna Vigyana by Vaidya G.A.Phadke. This concept outlines the assumption that the internal Prana gets nourished by the outer (Bahya) Prana i.e. the ‘Prana Vayu’.Hence when the Prana, Udaka and Anna Dravyas are consumed, they bring the Bahya Prana Vayu with them and do the nourishment of internal Prana. The single handed capacity to execute this function is found to be present and persistant in the Jivaniya Dravyas.

5.     This function is important because, the digestion and metabolism process in our body brings about a per second reduction in our body constituents, which need refilling for maintenance. Hence for bringing back the Dhatu Samya and thereby the Prana Dharana, the Jivana activity is needed regularly in our body.

6.     The Pritvi and Aap being the constitution of Jivaniya Dravyas, it can be presumed that, all the Dravyas having this constitution will be possibly Jivaniya. Still Jivaniya Dravyas as the distinctness of increasing the Pranadharana Shakti even if hey are consumed in a considerably less quantity.

7.     Madhura Rasa is Dhatu Poshak (Nourishing for all the Seven Dhatus), hence it is Bala Vardhak (Strengthning) in nature.

8.     These strengthened Dhatus are less susceptible for getting imbalanced. Hence in absence of Khavaigunya(imbalance), the Doshas can’t be lodged anywhere in such a balanced body. Thus a person can stay alive in a  healthy state for a  considerably long duration. Also noticeably if a disease props up in such a body it ceases soon.     

These Dravyas are expected to be functioning throughout the body through the medium of Rakta Dhatu, with the support of Vyana Vayu. Hence  the Karma (Function) of “Jivana” ,i.e. Life sustenance is assigned to Suddha Rakta Dhatu.

Kustha Vyadhi  in the view of Samutthana (Nidana- Doosha ) and Adhishthana (Dhatu)

 While describing Trividha Roga, Vagbhatacharya has described the“DoshaKarmaja” disease as those having terrible manifestation but the actual Hetus even done by patient is of less extent. Kushtha comes under this type. These are born not only from Dosha vitiation but also by bad acts of previous lives. Also, commencement of death of a person having Kushtha is referred as a rational aetiological factor of Kushtha in his next life by Sushrutacharya. Hence the “Samutthana”/aetiology that Kushtha projects, is something beyond just Ahara, Vihara, Manas catagories. The collective effect of this aetiology brings about “Upaghata” i.e abnormal pessimistic changes in the Sapta Dravyas of Kushtha, which are the actual sites for disease manifestation i.e Adhishthana. Thus Dhātus lie in various shades of Vikŗt Avasthās in aetiopathogenesis of Kushtha, from the initial to final stages of the disease. Hence it is needed to be focused keenly.

SAMUTTHAN-(AETIOLOGY) - Diverse aetiological factors Nidana (Ahara,Vihara etc) trigger defects in the fractional properties (i.e. Amshamshakalpana) of Doshas. Depending on the permutations and combinations of these fractions of Doshas and location Kushtha appears in diverse configurations. While describing Trividha Roga, Vagbhatacharya has described the “DoshaKarmaja” disease as those having terrible manifestation but the actual Hetusevan done by patient is of less extent. Kushtha comes under this type. These are born not only from Dosha vitiation but also by bad acts of previous lives. Also, commencement of death of a person having Kushtha is referred as a rational aetiological factor of Kushtha in his next life by Sushrutacharya. Hence the “Samutthana”/aetiology that Kushtha projects, is something beyond just Ahara, Vihara, Manas catagories ,hence it is needed to be focused keenly.

ADHISHTHANA- The collective effect of this aetiology brings about “Upaghata” i.e abnormal pessimistic changes in the Sapta Dravyas of Kushtha. Here “Upaghata” of Twagadi 4 Dhatus exhibit as Awasthas such as “Shaithilya”, “Klinnatva”, “Kotha” Paka etc, which are again conditions beyond just Kshaya or Vriddhi. Thus Dhātus lie in various shades of Vikŗt Avasthās in aetiopathogenesis of Kushtha. In Naimittik Rasāyana Sushrut acharya emphasize on specific drugs to restore the specific Dhātu Awasthas invarious Vyādhis. Ex. Bhallātaka Rasāyana- Kuşţha Shilājīta Rasāyana- Prameha.
Hence Adhisthana should be focused to treat and contour the “Chirkaari Vyadhi Swabhava of Kushtha”.
Here in this series of blogs  is an effort to focus on the peculiarities of Samuthana and Adhishthana of Kushtha.--- iI have just tried a trigger ... will continue ---Thank you for reading 

Importance of conduct as per Ayurveda and Yoga-

Importance of conduct as per Ayurveda and Yoga-  According to Ayurveda a person can enrich his personality by a good mode of conduct  the could be a personal conduct or social conduct. “Sada” means good and “Vritta” means conduct or manners. It is such that an individual is eligible to have a balanced and peaceful mind, only by practicing these principles.  Assured rules described by Ayurveda for this concept of code of conduct can be classified into the following five types.

1. Ethical Conduct (Vyavaharika Sadvritta), 2. Social conduct (Samajik Sadvritta), 3. Mental Conduct (Manasik Sadvtitta), 4. Moral Conduct (Dharmika Sadvritta)

5. Physical Conduct (Sharirik Sadvritta)

A few rules that are followed regarding this concept are: Always speak the truth, cease from getting addicted to sensory pleasures, control one’s passions, speak pleasant and sweet words, observe self-control under all circumstances, not harming anyone, adopting hygiene, care of sense organs, and proper clothing, showing respect and gratitude towards teachers, elderly and intelligent people and always interrogating the self about who am I and what is the purpose of my life?

By following these values based ways of living one can understand the actual divine and eternal nature of our soul. If one follows these rules and regulations a person can have a long and healthy life avoiding disease, and accessing wealth. He acquires Moksha (self-realization). Thus, he gets liberation and escapes from the cycle of birth and death.

Sadvritta or good conduct forms the substance of Yogic sciences which especially focuses on the concept of self-realization or liberation. It states that the mental-emotional habit of getting identified with our particular body, mind, possessions, and relationships, according to Yoga, is really a deep misidentification which keeps us stuck to our behavioral grooves, causing us to experience suffering (Dukkha) over and over again. Who we are in truth is 

something or someone beyond our particular body, mind, possessions, and relationships. From a yogic perspective, we are immortal. All branches and forms of Yoga have a sound moral life as their foundation. Such a life is guided by the principle of Dharma, which means “morality,” “law,” “order,” and “virtue.” It stands for moral virtues like non-violence (Ahimsâ), truthfulness (Satya), abstention from theft (Asteya), chastity (Brahmacharya), compassion (Karunâ), and kindness (Maitrî). Yoga is traditionally called liberation teaching (Moksha-shâstra). It seeks to liberate us from our limited notion of who we are.  Without a firm grounding in these moral principles, Yoga cannot lead us to its ultimate goal of liberation.                           However simple a particular Yogic approach may be, it requires a profound commitment based on self-restraint. This self restraint is nothing other than the logical thought line of Sadvritta.

Exploring the Prajasthapan action by bridging te logics of Ayurved and contemorary science--

Prajasthapan Mahakashaya Dravyas actually execute their focused action through various pathways. If analyzed logically, these pathways are practically the contrast actions for the obstacles in Prajasthapan actions. The obstacles are found to be follows.
Organ weakness: The strength of Kukshi i.e Garbhasay (uterus) is very important for Prajasthapan.[28] As, after the union of male and female gametes (Shukra Rakta Samyoga),the fetus is actually embedded and nurtured in Kukshi (uterus). A weakened and incompetent uterus and cervix proves fatal for fetus. The uterus, being a visceral organ, it is muscular (Mamsa Dhatu Pradhana). Hence when hindrance to Prajasthapan is due to organ weakness, the correction of Mamsa is expected to yield healing effect. The Dravyas such as Guduchi, Durva, Vatyapushpi (Atibala), Haritaki are useful for this through their actions such as correction of metabolism of muscle tissue (digestive fire within Mamsa Dhatu), overcoming the sluggishness in Mamsa and Medo Dhatu, refreshing Mamsa Dhatu and causing its nourishment and increase.(i.e Mamsa Dhatvagni Vardhana, Mamsa Gata Dosha – Ama Pachana, Mamsa,and Medo Shaithilya Nashan, Mamsa Prasadan, Mamsa Vardhana). Also this result is evident from the update researches on Guduchi and Atibala, Haritaki on musculoskeletal system.
Expelling of fetus-(Misacrriages/ Abortions): Sometimes the fetus gets expelled out before it is properly embedded and adapted inside uterus „the Garbha Shaiyya‟, and sometimes this tendency continues and there is a continuous threat of miscarriages or abortions. The factors causing Rakta Gata Pitta Prakopa are found to be amongst the underlying causes leading to these deformities.[32] Rakta Gata Pitta Prakopa is caused by consumption of Ushna, Tikshna factors.[32] This can develop abnormalities in Rakta, like „RaktaUdriktatva‟ i.e. agitated fast flowing Rakta with high volume[33], Tanu Rakta i.e. Rakta having a much reduced density[34] and Askandi Rakta i.e. Rakta with a tendency of non-coagulation.[35,32] Such types of „Rakta Dushti‟ can develop bleeding tendencies, that increase the maximum risk of habitual abortions. The Dravyas in Prajasthapan Mahakashaya like Vatyapushpi (Atibala), Priyangu, Durva, Kadali, Guduchi, Kutaki have capacity to control bleedings by their actions like „Raktatipravriti Nashan‟ (stopping of bleeding), „Rakta Skandana‟ (coagulation) and „Raktasthapan‟ (maintain to normalcy). The control of bleeding tendencies can be helpful to avoid the threat of early expulsion of fetus. This is also evident from the update researches on these Dravyas that focus on their hemostatic effect.
Correcting circulation defects: Sometimes the deep rooted disease pathologies in the female‟s body are also responsible for obstruction to Prajathapan action, in the form of either infertility or miscarriages.[25] Some Dravyas from this Mahakashaya are directly having specific disease curing capacity (Rogaghnata). As can be found in the table. For example- For curing Vatarakta- Dravyas like Bramhi, Guduchi, Haritaki, for Prameha- Bramhi, Kutaki, Haritaki etc. Thus, some of the MK Dravyas probably execute Prajasthapan action by,basically treating the pathology that is creating obstacles in Prajasthapan. The update researches also indicate this by evaluating the Anti-Microbial, Antibacterial, Anticancer, Antidiabetic, Antimutagenic, Antioxidant, Antiviral, Cardioprotective, Hepato protective, immunodulatory actions of the dravyas like Haritaki, Guduchi, Kutaki .These pathologies are amongst the recognized anti Prajasthapan causes.
Circulation medium i.e. „Rasa Rakta‟ as per Ayurveda is a very vital entity for its peculiar functional capability. Carakacharya has also indicated that, the diseases can be corrected by correcting the process of circulation i.e. stabilized Rasa Rakta Samvahan. This is because; logically due to the correction of transport medium of medicine in the body, the ideal treatment of that disease is able to reach the appropriate sites in appropriate time, and start yielding positive results.[41] With this reasoning; if the Dosha vitiation in Rasa and Rakta are cured, then the ideal Rasa Rakta Samvahan i.e. ideal circulation, will be established in mother‟s body. As a result, the ideal effect will reduce the outcome of disease pathology.This can thereby reduce the possible anti Prajasthapan effect of pathology as stated above.
Placental abnormality, leading to faulty fetal circulation, is one of the major causes of fetal wastage. The ideal circulation will also competently nourish the fetus. This will also subsequently achieve ideal organ sustenance of the fetus (Garbhavayava Poshan). Faulty nourishment may precipitate organ malformation in fetus. This can cause the immature death of fetus due to uncertain viability of its organs like „fetal heart malformation‟. Actually Ayurveda has considered the crucial role of Rakta in the process of fetal organ development. Hence, there is a great importance of correction of deformed Rakta in mother‟s body, for avoiding the threat of fetal organ defects. The Dravyas from Prajasthapan Mahakashaya, that are actually capable to execute Prajasthapan action with this focus are Durva, Guduchi, Kutaki, Haritaki by their actions like Rasa Gata Pitta Saman, Rasa Prasadana, Rakta Gata Ama Pachana, Rakta Gata Visha Nashan, Rakta Gata Tridosha Shaman, Jivan, Rasa Rakta Prasadan, Dhatuvaha Srotovibandha Nashan etc. The update researches support the actions of these Dravyas like the antitoxic, hepatoprotective and cardio protective, antioxidant and actions on digestive system, genitourinary and reproductive system.
Therapeutic actions contributed, in majority; by this Mahakashaya Dravyas are – Out of 10, six Dravyas cure Daha, four Dravyas are Pachana, five Dravyas cure Chardi, Visha, Jwara, Raktapitta, Kushtha, and four Dravyas offer cure for diseases like Prameha, Vatarakta, Pliha
Vikara. These conditions create obstacles in Prajasthapan in some or the other way.
Thus, the present study emphasizes and logically justifies, the Charakacharya‟s notion that Prajasthapan MK is capable of covering all the possible obstacles for Prajasthapan through the varied therapeutic actions of its Dravyas.