Review Article International Ayurvedic Medical Journal ISSN:2320 5091

A CRITICAL REVIEW OF FUNDAMENTAL PRINCIPLES OF Dinesh Kumar Meena1, Devanand Upadhyay2, Rani Singh3, B. K. Dwibedy4 1Junior residentIII, 2Senior resident, 3Assistant Professor, 4Professor & HOD Department of Siddhant Darshan, Faculty of Ayurveda, IMS, BHU, , Uttar Pradesh,

ABSTRACT The fundamental principle holds a strong ground in Ayurveda. Every medical stream has its own science in which its matter is developed, evolved and explained. From creation of living to issues of health, disease and its treatment these fundamental principles are the root. These can be enumerated as Tridosha, Panchamahabhuta, Prakriti, Ojas, , Mala, , Manas, Atma etc. They are most unique and original approach to the material creation and it has all scope to incorporate the modern development in the elemental physics. The aim of Ayurveda is to maintain the proper equilibrium of dosa, dhatus, and mala constituent in order to preserve health in a healthy person and cure a disease in a diseased person.The presence of cognition as well as the absence of cognition is an indication of the mind. In the presence of senses with senses object and the man does not perceive a thing in the absence of mind that is to say that senses are unable to grasp the object in the absence of Manas. The term Ojas has been used in Ayurveda for the factor which prevents decay and degeneration of the body and provides strength and support against a disease. Concept of Agni which incorpo- rates all activities and factors responsible for digestion and in the living organism as known today, knowledge to these fundamental principles is a key to health and diseases. Maintenances of health depend on good and sound knowledge of these. Detail will be given in full paper. Keywords: Ayurveda, health, dosa, Agni, mind

INTRODUCTION Ayurveda is the science of living and gives guidelines on what is beneficial being that imparts all the knowledge of and harmful to life. The basic principle of life. Ayurveda helps to maintain the health Ayurveda is a holistic system of health in a person by using the inherent principles care. It is an alternative branch of of nature to bring the individual back into and treatment. The human body is more equilibrium with their true self. Ayurveda complex than any other form of life as on has been existing since the beginning of date. - the human body is aggre- time. Health is essential for enjoyment of gate of 25 elements, together with Atma- all the worldly pleasures in a righteous the spirit or soul. In order to explain the manner. Promotion of positive mental functional complexity of human body to health is essential for acquiring a state of be formed by three (humours), sev- eternal and supreme happiness, i.e. mok- en Dhatu (tissue) and Mala (metabolic end sha. It defines a useful and harmful, happy products) which are in equilibrium.1 and unhappy life and gives guidelines on DIFFERENT IMPORTANT FUNDA- what is beneficial, happy and unhappy life MENTAL PRINCIPLES AS PER Dinesh Kumar Meena et al: A Critical Review Of Fundamental Princples Of Ayurveda AYURVEDA ARE AS UNDER- (space), air, fire, water and earth. Just as in PANCHAMAHABHUTA THEORY- The nature, we too have these five elements in theory of Panchamahabhuta, have been us. When any of these elements are imbal- considered in basic principles of Ayurveda. anced in the environment, they will in turn All living beings are created by the combi- have an influence on us. The foods we eat nation of five basic elements and the soul. and the weather are just two examples of conceives each individ- the influence of these elements, certain ual i.e. the Purusaas well as the creation elements are seen to have an ability to i.e. the loka2to be Saddhatwatmaka consti- combine to create various physiological tution i.e. consisting of the Panchamaha- functions.6 bhutas plus . The Akasa These five Mahabhutas which are respon- (space), (air), Agni(fire), jala (water) sible for creation of the entire material and (earth) are the five basic eter- world are not identical with space, air, fire, nal substances called Panchamahabhutas3 water and earth in the common sense. It is are the ultimate essential physical constit- often argued that these Panchamahabhutas uents from which the physical world is de- should not be considered as elements in rived. The various types of substances ex- the sense of modern physics because they isting in the universe are created by inter- are already the mixture of many other ele- mixing of the five Panchamahabhutas ments.7 Each gross bhuta is composed with each other in a special and specific ofparamanuschronological development manner called Panchapanchaka.4The ho- of each bhuta has been explained via utta- mology of the five elements in food and rottaranupravesh(i.e. each next bhuta has on the one hand and in the earlier bhuta ) while the functional pan- body constituents on the other, has pro- chamahabhautikadravya is an- found implications in the practice of medi- yonyaanupravesh ( i.e.eachdravya is com- cine. Disorders of the body are the mani- posed by mixture of these bhuta units) and festations of perturbations in the equilibri- thus a gross bhuta is already a Panchama- um of body constituents including dosas. habhauticstructure. Susruta clearly de- Perturbations involves the increase or de- scribed that these bhutas are intermixed crease of dhatus, which are restored to the with one another with predominance of normal range by administering substances one of them manifesting into the specific with qualities opposed to those of the rele- characteristic of the vant dhatus and dosas. This would be same.8Panchamahabhuta have been con- hardly possible in the absence of the ho- sidered to be five because the Indriyas are mology between the body and the adminis- only also five. tered substances in terms of their composi- TABLE1: THE PROPERTIES AND tion.5A person is seen in Ayurveda as a FUNCTIONS OF THE BASIC ELE- unique individual made up of five primary MENTS9 elements. These elements are ether Prithvi (Earth) Jala (Wa- Agni () Vayu Akash ter) (Air) (Space) 1.Pr Heavy, rough, Heavy, Light, rough, sharp, clear Light, Light, op- hard, slow, In- fluid, soft, minute, atomic, hot, dry lu- rough, smooth, ertie active, steady, inactive, minous, active spread high clear, soft, Inac-

2076 www.iamj.in IAMJ: Volume 3; Issue 7; July- 2015 Dinesh Kumar Meena et al: A Critical Review Of Fundamental Princples Of Ayurveda s firm, clear, slimy, speed minute, tive, clear dense, large, cold, atomic, minute, bulky, neither dense, neither neither hot hot nor cold Large hot nor nor cold, molecules cold, ac- separation, viscid wet, tive differentia- moving in move- tion the direc- ment tion of gravity 2.M Downward Downward Upward Centrifu- Absent ove gal men t 3.Ta Sweet, slightly Sweet, Pungent, slightly Astringent Astrin- not ste Astringent slightly gent, manifest Astringent slightly salty and bitter, sour Sour and Salty 4.Sp Smell Taste Vision Touch Sound ecial senc e 5.Sp Nose Tongue Eye Skin Ear ecial or- gan 6.Bo All organs in All fluids All over the body in mani- All body All body dy the body, in the fest or unmanifest form activi- activities steady and body ties, pul- large body sation and all gases 7. Nails, bones, Body flu- Pitta, heat, lustre Inspired All body Part tendons, teeth ids blood, air, Ex- passage of muscles skin, fatty tissue pired air, and cavities the stool, hair, spi- kapha pit- all move- bod nal cord ta, urine, move- y stool, ments in sweat, se- the body men. 8.Di Rice, Wheat, Milk, Spices e.g. pepper( Various Popcorn, et mineral salt, fruits longum),(gingiberoffi gases(air, Guduchi

2077 www.iamj.in IAMJ: Volume 3; Issue 7; July- 2015 Dinesh Kumar Meena et al: A Critical Review Of Fundamental Princples Of Ayurveda carrot, beet cinalis), hingu(Asafoetida), oxy- (Tinospora Shatavari Chitraka( Plumbago zeylan- gen),smo cordifolia) icum),Bhallatak(Semicarpus ke of anacardium),Garlic(allium various cepa) sub- stance TRIDOSA THEORY- The theory of of living body constituent viz- Vata, Pitta Tridosa is further biological application of and Kapha.10 Thus Vata, Pitta and Kapha the concept of Panchamahabhuta. De- are Panchamahabhautic structures with pending upon the rate of the predominance predominance structures with predomi- of Vayu, Teja, and Jala, the Panchamaha- nance of one are the other of the five the bhuta and Panchamahabhautic structures bhutas.11 have been categorised in three categories Table No2: Dosa Vata Pitta Kapha Predominance of Vayu, Akasa Agni Jala, Prthvi Mahabhuta These three Panchamahabhautic dosas reactions of hormones and enzymes repre- constitute the living being, they are con- sent the pitta system. All kinds of move- sidered dosas because they have a tenden- ments and activities in the living organism cy to get vitiated and to vitiate each other. are attributed to the Vata system. A bal- They are also considered as dhatus be- anced functioning of these three compart- cause they uphold the body. Thus the liv- ments of a living being presents with ing body is a Panchamahabhautic struc- health. A disequilibrium and disharmony ture derived by the transformation of these of these three constituents is the cause of Panchamahabhutas into biologically ef- illness.13Susruta includes Rakta also as one fective matters like tridosa and dhatus. So of the dosas and considers the integrity of long as the Panchamahabhautic composi- Vata, pitta, Kapha and Rakta as the basis tion of these dosas and dhatus remain in of life.14 equilibrium a man remains healthy. The DOSAPRAKRTI- misbalance of the same factors is the cause Equilibrium of the three dosas is essential of ill health and accordingly the aim of for health and there disequilibrium is the Ayurveda is to maintain the proper equilib- cause of disease.15Life begins as a ferti- rium of these constituent in order to pre- lised ovum, i.e. by fertilisation of ovum by serve health in a healthy person and cure a the sperm. Constitution is primarily genet- disease in a diseased person.12 Thus the ic in origin. Sperm and ovum carry with three dosas are the primary essential con- them the constitutions of both parents. At stituents of the living being. Before going the time of conjugation, the dominant pra- into the detailed descriptions of the nature kriti, i.e. dosa of sperm can either neutral- of these three dosas, for the sake of gross ise the dominants prakriti of ovum or ex- understanding it may be stated that the en- aggerate the dominant dosa or quality.16On tire physical volume in a living organism the basis of finer details seven types of predominantly constitutes the Kapha sys- dosa prakriti have been described three by tem of the body. Similarly the entire chem- the predominance of the three dosas, three ical processes including the actions and

2078 www.iamj.in IAMJ: Volume 3; Issue 7; July- 2015 Dinesh Kumar Meena et al: A Critical Review Of Fundamental Princples Of Ayurveda mixed types and the seventh being the sa- (sweat),Mutra (urine) and even the abnor- madosa prakriti.17 mal forms of Tridosa and SAPTADHATUS- Saptadhatu.21Charaka describes several Ayurveda describes seven types of primary types of namely Purisa dhatus which are related to the physiology (stool),Vitsneha (faecal fat), Mutra (urine), of basic nutritional and structural factors Sveda (sweet),Vayu (flatus), Pitta (bile), responsible to support or nourish the body. Khamala, Loma, kupamala, Kesa(long The dhatus are responsible to support the hair) Loma(small hair), Samshru (beard) body and the mind both and to promote and Nakha (nail)22 growth as mentioned earlier the tridosa in THE CONCEPT OF OJAS- the state of their normalcy are also kept in The term Ojas has been used in Ayurveda the category of dhatu (tissue) because they for the factor which prevents decay and one also supporters of the body. The degeneration of the body and provides Saptadhatus are not only the supporters strength and support against a disease. It is but are also nourisher of the body.18In considered the essence of all dhatus and gross terms the seven dhatus described in stimulates Slesma in its gross qualities and Ayurveda are referred to the seven primary functions.23Chakrapanidatta has described tissues of the body. These seven dhatus are two type of Ojas1.Para 2.Apara. Accord- considered the outcome of nutrition and ing to Acharya Charaka the quantity of they are constantly produced destroyed Slaismic Ojas is Ardhanjali24 i.e. half an and reformed. The seven dhatus are 1. Anjali and the quantity of Para Ojas is (~plasma), 2.Rakta (~blood), 3.Mamsa Asta Vindu (eight drops). The Para Ojas is (~muscle tissue), 4.Meda (~Adipose tis- located in the Hrdaya 25 while the Apara sue), 5.Asthi (~bone tissue), 6.Majja Ojas is located in the ten Dhamanis (~marrow), 7.Sukra (~reproductive ele- (~Artery) originating from th eHrdaya ments).19 (heart). According to Charaka the Slaismic THE CONCEPT OF MALAS- Ojas is white, slightly reddish or yellow Ayurveda presents unique concept that the like , it is sweet in taste like Malas i.e. the excretory products of the and has a particular smell.26 According to body should also be considered as essen- Susruta the Ojas is watery, viscus, clear tial constituents of living body and they white and cold. It is soft, slimy and is the also perform some useful functions to sup- essence of all dhatus and is responsible for port the body. As such the Malas to some promoting the stability of the body.27It is extent also play the role of dhatus i.e. as permeated in the entire body and its loss the supporters of the body. The term Mala from the body to decay and degener- refers to the polluting agents or impurities ation of the body. Charaka believes that and also as the waste products. When the the Dasamahamuladhamanis28are the Malas are in the state of normalcy and do channels of transport of Ojas to the entire not produce a disease or ill health, they are body. The Ojas in general besides provid- considered as Mala dhatus. After digestion ing biological strength to the body, is re- the digested food is separated into the Pra- sponsible for natural resistance against sad which is called Rasa and the Kitta i.e. diseases i.e. Vyadhi Kshamtva or immuni- the waste.20 This Kitta includes the variety ty.29 of polluting agents produced in the body. THE CONCEPT OF AGNI- Such as shakrit(faeces), Sveda 2079 www.iamj.in IAMJ: Volume 3; Issue 7; July- 2015 Dinesh Kumar Meena et al: A Critical Review Of Fundamental Princples Of Ayurveda Ayurveda postulates a very comprehensive responsible for the responsible forthe syn- concept of Agni which incorporates all ac- thesis of nutrition corresponding to one tivities and factors responsible for diges- specific sthaidhatu. The Jatharagni gov- tion and metabolism in the living organism erns the Dhatvagni and in turn governs the as known today. Agni which in common growth and decay of different tissues. The language means fire, in technical terms in Dhatvagni appears to refer to the interme- Ayurveda refers to the entire phenomenon diary metabolism. Ayurveda conceives five of digestion and metabolism in the body at kinds of Bhutagni. As is already known all all levels. This is why Charaka says that the Dhatus are Panchamahabhautika. the strength, health, longevity and all liv- Likewise all the nutrients are also Pancha- ing processes during life are dependent on bhautika in composition. For each Bhuta, Agni so much so that the absence of Agni Ayurveda describes a specific Agni which has been considered as absence of life. is responsible for the finer metabolism of “Santeagnau, mryate yukte ciram jivaty the individual Bhuta present in the Ahara anamayah30” It converts food in the form and Sthaidhatu. of energy necessary for normal functioning CONCEPT OF MANAS- of all living processes. Ayurveda describes The important dimension of living being is thirteen type of Agni which has been clas- the Manas or the mind. Manas, and sified- 1.Jatharagnior Pachakagni, Chitta have been used as synonyms in 2.Seven Dhatwagnis, 3.Five Bhu- Charaka . According to Acharya tagnis.31The Jatharagni is located between Charaka the presence of cognition as well the Amasaya and Pakvasaya i.e. Stomach as the absence of cognition is an indication and duodenum. It is responsible for diges- of the mind. In the presence of senses with tion of ingested food. It burns and breaks senses object and soul the man does not all the respective dhatus. After the action perceive an object in the absence of mind of Jatharagni the digested food is separat- that is to say that senses are unable to ed into its Prasadabhaga i.e. essence part grasp the object in the absence of Ma- and the Kitta bhaga.32 i.e. the waste prod- nas.35Thus the role of some organ of atten- uct of the digested food. According to tion is essential for the causation of cogni- Vagbhatta the functions and physical tion. This inner organ is the Manas. Ac- properties of Agni are identical to Pit- cording to Susruta also the mind partici- ta.33Pitta is also located between the Pak- pate in sensory and motor func- vasayas, is Panchabhautic and is respon- tions.36Charaka and Vagbhatta both de- sible for digestion and separation of food. scribe Manas as Atindriya i.e. transcending Jatharagni is considered the chief of all the senses.37 According to Chakrapani the agnis34 and governs the activity of sev- Manas is atindriya because it is not the en Dhatvagnis and five Bhutagnis. cause of knowledge of external objects by TheDhatvagnis are seven kinds respective other sense organs.38Tridosas primarily to each of the Saptadhatus. The Dhatvagni work upon the body but and is primarily responsible for production of would upset the mind. Charaka recognised Rasa Dhatu from the digested materials that the body and mind echoed each other available in the Anna Rasa. Each of the in health and disease and that the final seven Dhatvagnis is responsible to bring cause of most illnesses was imprudent about the transformation of appropriate conduct, which was rooted in the nutrient materials, each kind of Agni being mind.39Apart from the effects of rajas and 2080 www.iamj.in IAMJ: Volume 3; Issue 7; July- 2015 Dinesh Kumar Meena et al: A Critical Review Of Fundamental Princples Of Ayurveda tamas, the tridosha too are capable of de- leads to rebirth. Ojas is a concept stabilising the mind because their proper- in Ayurveda as a factor that promotes im- ties include psychological and intellectual munity and health. Diseases and health are traits. Thus the psychosomatic basis of ill- dependent on status of agni. This agni in ness finds major emphasis in Ayurveda.40 body works at gross level (Jatharagni) and at minute levels (dhatwagni, bhutagni). CONCEPT OF ATMA- Agni helps in mechanism of chemical The most important dimension of a living changes in body. Aharapaka is dependent being is the Atma. Charaka like other Hin- on intensity and temperature of agni. du philosophers believes that the Purusa CONCLUSION the individual living being as well as the The fundamental principles of Loka or the universe both are Saddhatvat- Ayurveda are eternal truths. Understanding maka entities consisting of the pancama- the fundamental principles of Ayurveda habhuta and the Avyakta Brahma i.e. the will not only help mankind to live a better Atma, Atma is the conscious element of the life, but will also help all the present as living being and is considered to be the well as future scientists and research pure element and is the seer and Karta. workers in understanding and opening the DISCUSSION mysteries and intricacies of human life in The most basic principle of Ayur- better way. veda is lokapurushasamya on which this REFERENCE whole system has evolved. Lokapuru- 1. Principle of Ayurveda: shasamyata is based on samanyawada. www.ayurvedacures.com/principles_m Loka has sun, moon and wind representing ainlast accessed: 26.06.2015. Agneya, saumya further representing Ada- 2. Sharma P.V. CharakaSamhitā with na, Visarga andVikshepa which is repre- English translation, sthana, sented by Pitta, Kapha and Vata in body. 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2081 www.iamj.in IAMJ: Volume 3; Issue 7; July- 2015 Dinesh Kumar Meena et al: A Critical Review Of Fundamental Princples Of Ayurveda 7. Mishra Satyendra Prasad, and 16. Ibidem8,Sharirasthana,Garbhavyakarn AyurvedaChaukhambha- amaAdh- SanskritaSansthan Varanasi. U.P. IN- yaya,4/63ChaukhambhaSubhartiPrakas DIA, Third edition, 2004; 121 han,Varanasi U.P. INDIA 2005; 162 8. Sharma P.V., SusrutaSamhita with 17. Ibidem8, English translation of text and Sharirasthana,GarbhavyakarnamaAdhy Dalhana`s commentary along with crit- aya,4/62ChaukhambhaSubhartiPrakash ical notes, Sharirasthana, Sarvabhu- an, Varanasi,U.P. INDIA2005; 162 tachintaAdhyaya, 1/21, Chau- 18. Murthy K R SrikanthaAstangaSamgra- khambhaSubhartiPrakashan, Varanasi ha of Vagbhata, SutrasthanaAyus- U.P. INDIA2005;125 kamiyaAdhyaya 9. Dr. V.B. Athavale, Basic principles of 1/32ChaukhambhaOrientalia Varana- Ayur- si,U.P. INDIA third edition 2000; 367 vda,ChaukhambaSanskritpratishthan, 19. Ibidem13,AyuskamiyaAdhyaya1/12-2 Delhi, INDIA2004;94-95 ChaukhambhaVisvabharati, Varana- 10. Sharma R.K; si,U.P. INDIAFirst Edition 2007; 10 DasBhagwan:CharakaSamhitā with 20. Ibidem10,Chikitsasthana,Grahani English translation and critical exposi- Dosha tion based on Chakrapānidat- Adhyaya,15/18,19ChaukhambhaSansk ta,Vimanasthana, RasavimanaAdh- rit Series, Varanasi, U.P. IN- yaya, 1/5ChaukhambhaSanskrit Series, DIA2008;15 Varanasi, U.P. INDIA 2008; 113 21. Murthy K.R. Shrikantha: English 11. Murthy K R SrikanthaAstangaSamgra- translation of AstangaSamgra- ha of VagbhataSutrasthanaSutrabhedi- ha,SutrasthanaAyuskamiyaAdhyaya1/2 yaAdhyaya 20/3, ChaukhambhaOrien- 9,ChaukhambhaOrientalia, Varana- talia Varanasi,U.P. INDIA third edition si,U.P. INDIA Edition -1997;8 2000; 367 22. Ibidem10, Chikitsasthana, Grahani 12. ibidem8, Sutra sthana, Doshadhatuma- Dosha Adhyaya, 15/18-19 Chau- lakhayavriddhi Adhyaya, 15/40, Chau- khambhaSanskrit Series, Varanasi,U.P. khambhaVisvabharti VaranasiU.P. INDIA 2008;15 INDIA2008; 110 23. Murthy K. R. Shrikantha: English 13. B.RamaRao:Astangahrdayam of translation of SuśrutaSaṃhi- Vagbhata Sutra ta,Sutrasthan,Doshadhatumalakhayavri sthana,AyuskamiyaAdhyaya1/20Chau ddhi Adhyaya,15/21 ChaukhambhaO- khambhaVisvabharati, Varanasi,U.P. rientalia, Varanasi,U.P. INDIA Reprint INDIAFirst Edition -2007; 15 Edition -2008;104-105 14. Ibidem8, Sutra 24. Ibidem2, based on sthana,VranaprashnaAdhyaya ChakrapaniShariraSankhyaAdh- 21/3,ChaukhambhaVisvabharti Vara- yaya7/15ChaukhambhaOrientalia, Va- nasiU.P. INDIA2013; 224 ranasi, U.P. INDIA 2008;459 15. Ibidem2, Sutra 25. ibidem10, Sutra sthanaArthedashama- sthana,KhuddakachatuspadaAdhyaya9/ hamuliyaAdhyaya, 30/7Chaukhambha 4ChaukhambhaOrientalia, Varanasi, Series, Varanasi,U.P. INDIA U.P. INDIA 2005;62 2008;593

2082 www.iamj.in IAMJ: Volume 3; Issue 7; July- 2015 Dinesh Kumar Meena et al: A Critical Review Of Fundamental Princples Of Ayurveda 26. Ibidem10,ChikitsasthanaMadattyaAdh 36. Ibidem8, Sharirasthana, Sarvabhu- yaya24/31ChaukhambhaSanskrit Se- tachintaAdhyaya ries, Varanasi,U.P. INDIA 2008;390 1/5,ChaukhambhaSubhartiPrakashan,V 27. Ibidem23,Sutra aranasi U.P. INDIA 2005;119 sthan,DoshadhatumalakhayavriddhiAd 37. Ibidem10, Sutra sthanaIndri- hyaya15/21ChaukhambhaOrientalia, youpkramniyaAdhyaya, Varanasi,U.P. INDIA Reprint Edition - 8/4Chaukhambha Sanskrit Series, Va- 2008;104-105 ranasi, U.P. INDIA 2008;164 28. Ibidem10,Sutra sthanaArthedashama- 38. DwivediLaksamidhar, Charaka Sam- hamuliyaAdhyaya, 30/8 Chau- hitaChikitsasthanaRajyaksmaAdhyaya khambhaSanskrit Series, Varanasi,U.P. 8/4 ChoukhambhakrishnadasAcadami, INDIA 2008;594 Varanasi, U.P. INDIA 2007; 198 29. Ibidem10, Sutra sthanaKiyantashirsee- 39. Ibidem38, ChikitsasthanaRajyaks- yaadhyaya maAdhyaya8/16 Choukhambhakrish- 17/117ChaukhambhaSanskrit Series, nadasAcadami, Varanasi U.P. IN- Varanasi,U.P. INDIA 2008;334 DIA2007;205) 30. Ibidem10, Chikitsasthana, Grahani 40. Ibidem5, reprinted Published by Uni- Dosha Adhyaya, 15/3- versities press,India Private lim- 4ChaukhambhaSanskrit Series, Vara- ited,Himayatnagar Hyderabad 500029 nasi, U.P. INDIA2008; 1 (A.P.), INDIA),2011;1vii 31. Ibidem10, Chikitsasthana, Grahani Dosha Adhyaya, CORRESPONDING AUTHOR 15/38ChaukhambhaSanskrit Series, Dr. Dinesh Kumar Meena Varanasi, U.P. INDIA 2008; 22 Junior resident III, Department of Siddhant 32. Ibidem10, Chikitsasthana, Grahani Darshan, Faculty of Ayurveda, IMS, BHU, Dosha Adhyaya, Varanasi Uttar Pradesh, India 15/15ChaukhambhaSanskrit Series, Email: [email protected] Varanasi,U.P. INDIA 2008; 10 33. B.RamaRao:Astangahrdayam of Source of support: Nil Vagbhata Sutra sthanaDoshabhedi- Conflict of interest: None Declared yaAdhyaya12/10- 11,ChaukhambhaVisvabharati, Vara- nasi,U.P. INDIAFirst Edition - 2007;157-158 34. Ibidem10, Chikitsasthana, Grahani Dosha Adhyaya, 15/39ChaukhambhaSanskrit Series, Varanasi,U.P. INDIA 2008; 23 35. Ibidem2,Sharirasthana, Katidhapuru- shiyaAdhyaya 1/18, Sharirasthana,Sharirasankhyaadhyaya 7/15ChakrapaniChaukhambhaOrientali a, Varanasi,U.P. INDIA 2008;398,459

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