p-issn - 2395-3985 e-issn - 2348-0173 Vol-3 / Issue - 2 / Mar - April - 2015 Free Full Text @ www.ijaam.org I J A A M www.ijaam.org INTERNATIONAL JOURNAL OF AYURVEDA & ALTERNATIVE MEDICINE Bi-Monthly Peer Reviewed International Journal
REVIEW ARTICLE eissn-2348 0173 & Impact Factor (2014) 0.815 by International Scientific Indexing (ISI) UAE CONCEPT OF VYADHIKSHMATVA IN AYURVEDA w.s.r. TO VIKARA VIGHATA BHAVA-ABHAVA (NON OCCURRENCE AND OCCURRENCE OF DISEASE) Anupam Akansha 1 *, Gupta Arvind Kumar 2 1. Assistant professor, P. G. Department of Samhita, Sanskrit and Siddhnata, Uttranchal Ayurvedic College, Dehradun, Contact No. +91 7895624472/74, Email - akanshagupta2007@gmail.com 2. Associate professor, Department of Panchakarma, Uttranchal Ayurvedic College, Dehradun, Email - arvindguptapk@gmail.com Article Received on - 12 th Mar 2015 Article Revised on - 17 th Apr 2015 Article Accepted on - 22 nd Apr 2015 All articles published in IJAAM are peer-reviewed and can be downloaded, printed and distributed freely for non commercial purpose (see copyright notice below). (Full Text Available @ www.ijaam.org) Page80 2013 IJAAM This is an Open Access article distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/by-nc-nd/3.0/deed.en_us), which permits unrestricted non commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.
REVIEW ARTICLE eissn-2348 0173 & CONCEPT OF VYADHIKSHMATVA IN AYURVEDA w.s.r. TO VIKARA VIGHATA BHAVA-ABHAVA (OCCURRENCE AND NON OCCURRENCE OF DISEASE) *Corresponding Author Anupam Akansha Assistant professor, Dept. of Samhita, Sanskrit & Siddhnata, Uttranchal Ayurvedic College, Dehradun, Contact No. +91 7895624472/74, Email - akanshagupta2007@gmail.com QR Code IJAAM ABSTRACT: Vyadhikshmatva is the confrontation of body to tussle with diseases. It can be linked with immunity in contemporary science. The Vyadhikshmatva can be correlated with the Bala of a person which is inbuilt, deviates according to season, age, and can be obtained also. Basically three components are required for occurrence of any disease i.e. Nidana, Dosha, and Dushya. But, the presence of these three is not an assurance for occurrence of disease. Sometimes when these three are being present in vitiated condition then also disease is not taking place, or occurring late, occurring with few symptoms or symptoms are present in subtle form i.e. Vikara vighat bhava. This is suggestive of balanced Vyadhikshmatva. And opposite to it is Vikara vighata Abhava that is rapid occurrence of disease, occurrence of disease with all manifested symptoms. This can be correlated to decreased capability to response against any disease i.e. squat Vyadhikshamatva. Key Words: Vyadhi kshamatva,vikara vighata Bhava Abhava INTRODUCTION The focus of Ayurveda is basically on maintenance of healthiness. But, when health status is distressed due to any reasons leading to disease, then it helps in suppression of disease also. Various notions are mentioned in Samhitas for health preservation like following a daily regime (Dinacharya), seasonal regime (Ritucharya), Rasayana therapy, Satmaya etc. The factors like Ahara(food intake) and Vihara (environment) are supportive of safeguarding wellbeing. The maintenance of wellbeing and disease are dependent upon the food which we take. At times it is observed that people taking healthy food are also ailing and people taking unhealthy food are able-bodied. The one factor called Vyadhikshamatva is present, which helps the body to fight against the disease causing factors. AIM AND OBJECTIVES 1. To study Vyadhikshamatva in detail. 2. To study Vyadhikshamatva in relation to Vikara Vighata Bhava Abhava. The reason of good Vyadhikshmatva can be the Bala of the body. The reason for natural strength (Bala) of body is Sleshma, which is called as Oja. [2] This Oja is the extract of seven Dhatus [3].They are also of two types- Para oja and Apara Oja. [4]. Para Oja is the prime and is present in heart and the Oja which is secondary is Apara oja.it is of half Anjali Pramana and called as Slaismika Oja. [5] MATERIALS AND METHODS All the classical texts of Ayurveda (Samhitas along with their commentaries) was referred for the conceptual study. The discussion was made on the basis of conceptual study, and conclusions were drawn considering the conceptual study and discussion. CONCEPTUAL STUDY The term Vyadhikshamatva is only mentioned in classics but the precise definition is given by commentator Cakrapani. [1] He gives two terms- Vyadhibala virodhitatvam and Vyadhi utpada pratibandhakatvam. Vyadhibala virodhitatvam (~Dwindling of manifested disease). Here, the disease has occurred, but the body is resisting the dispersal of it. It can be inferred that both the body strength and the disease strength are of equal potency. The second term is Vyadhi utpada pratibandhakatvam means to avert the unmanifested ones. Here, the body does not allow the disease to show resentment on it. It can be said the strength of body is supplementary in accordance with the strength of the disease. The Bala is of three types- Sahaja, Kalaja and Yuktikrita [6]. The Sahaja Bala is the inbuilt strength. It is dependent upon the quality of Sukra and Sonita of father and mother. The Sukra and Sonita are also responsible for developing the Prakriti [7] of person, which is also responsible for body strength. People of Kaphaja Prakriti are of good strength and Ojasvi. The natural strength of the body is due to Kapha. [8] The people of Pittaja Page81
Prakriti are of average strength and average life span while people of Vataja Prakriti are of less strength, less life span and more prone to diseases. [9] The second type of Bala is Kalaja Bala, the strength of body according to season and age. The strength of person is Uttama (consummate) during Hemanta and Shishir Ritu, average in Sarada and Vasanta Ritu and weakest during Grishma and Varsha. [10] According to Dosha variation in whole day also the strength of body can be determined. Early morning Kapha is prevalent and so energy is unsurpassed in morning. Later in the day the Pitta and Vata becomes prevalent thereby affecting the body energy accordingly. [11] Dietary regimens are planned according to Kala (~ season) in order to prevent diseases. The diet and lifestyle immune our body in such a way that body becomes less susceptible to seasonal diseases. Furthermore is Yuktikita Bala, the Bala which can be produced by captivating healthy food, exercise and rejuvenation therapy. [12] The Yuktikrita Bala is increasing strength of body after birth. There are several factors which influence the strength of body. They are mentioned as Bala Vriddhikara Bhava. They are Desha, Kula, Kala, Sukhakarak kala, Bija, Kshetra, Ahara, Sarira Sampata, Satmaya Sampata, Satva Sampat, Svabhavasamsiddhi, Youvana, Samharsha and Karma [13] Table no-1 Showing Bala Vriddhi Kara Bhavas Bala vriddhi kara Bhava Desha Kula (family roots) Kala Bija Kshetra Ahara Satmaya Sampata Satva Sampata Youvana Karma Explanation Plays a vital role in determination of strength of body. If the birth is taken in place where people are naturally healthy, the progeny owes the nature due to characteristics of those places. Inhabitants of certain places are like Sindha, Punjab is strong naturally. The person is born in the family whose body strength is naturally good, those person owes the same from their family. Birth in seasons like Shishir and Hemant, makes the individual gain strength. In this season the strength of body is naturally good. Excellence of quality of seeds ie Sukra and Sonita. Progeny of parents having no abnormality or having excellence in seeds are also endowed with strength. Quality of Garbhasaya(Uterus), the age in which the mother conceives is also responsible for the Prakriti of the child. Hence, the quality of Garbhasaya also influences healthy progeny. To maintain a healthy body, healthy food is required. But, the food is nourishes only when the ingested is excellent. The strength of body is also dependent upon the adaptability of food and environment. Being strength is not only physical strength but also mentally strong.mind is having control over body people of young age are believed to be of more strength Exercise etc, habitual exercise is also a reason of good Bala. Vyadhikshamatva and Vikara Vighata Bhava Abhava Three components are required for occurrence of diseases. Nidana, Dosha and Dushya. Nidana comes from outside of body, while Dosha and Dusya are present inside the body. External vitiating factors is called as Bahya Hetu, where as the vitiated Dosha-Dushya are the Abhyantara Hetu [14] As, per Ashraya-Ashrayi Bhava the Dosha reside in Dhatus (Dushya) [15]. When the external etiological factors vitiate the Dosha, Dusyas also get vitiated; thereby leading to Dhatu Vaisamya i.e. disease. Analysing the components of disease, the Dosha and Dushya are the factors without which the disease could not occur; their amalgamation is a responsible for the same. When external factors vitiate Dosha-Dushya amalgamation occurs and so the disease occurs. When treatment is planned reverse is done, first the external factors are removed, then amalgamation is broken and then the vitiated Doshas are brought under normal level. Page82 Table no-2 classification of components of Disease and Chikitsa as per Karana Karana Component of Disease Chikitsa Samvayi karana Dosha, Dushya Cikitsa sootra Asamvayi karana Dosha-Dushya samurchana Samprapti vightana Nimmitta karana Mithya ahara vihara Nidana parivarjana When Nidana,Dosha and Dushya are present then too disease is not occurring, the cause is due Vikara Vighata Bhava. The speciality of Vikara Vighata Bhava [16] are Vikara janana- no occurrence of disease
Chirena Vikara janana- late occurrence of disease Annu Vikarjanana- occurrence of disease in subtle form or mild Asarvalinga Vikara janana- occurrence of disease with less symptoms or the symptoms are not properly manifested. If Nidana(external) is taken, but it is not able to interact with Dosha then the disease does not occur (Vikarajanana). When the Nidana is of less intensity, and if Vyadhikshamatva is normal, then the amalgamation of Hetu with Dosha and Dushya occurs with passage of time. Here, the disease does not occur. But, again if the same etiological factors are taken then it vitiates the Doshas, as they are already weak due to previous manifestation. The disease occurs after a period of time. [17] Out of different types of Hetus mentioned one is Vyabhichari Hetu [18], which means the cause is not potent enough to produce a disease. Similarly in the context of Abhesaja two types are mentioned Badhana and Sanubadhana [19]. The Sanubadhana is one such in which the cause is present inside body and disease occurs after a longer time. In the condition mentioned Vyabhichari Hetu and Sanubadhana type of Abhesaja can be inferred. Just opposite to it is the Vikara Vighata Abhava [20].That means occurrence of disease is rapid, with manifestation of all symptoms. Etiological factors having homologous properties as Dosha interact with them quickly leading to manifestation or aggravation of disease i.e. Vikara Vighata Abhava [21] Table no-3 Vikaravighata Abhava Nidana Dosha Dushya Disease Divaswapa, Asyasukha Kapha Meda Prameha Excessive intake of kshara, Usna Pitta Rakta Rakta-Pitta Fasting, swimming Vata Asthi Sandhigata Vata Table no-4vikaravighata Bhava-abhava in relation with vyadhikshamatva Nidana Vyadhikshamatva Status of amalgamation Fate of disease High intensity Low Fast Fast occurrence High intensity Vital No interaction No disease Low intensity Vital Interaction with passage of time Late occurrence Low intensity Vital Interaction in subdued form Few symptoms & subtle symptoms DISCUSSION When any substance invades the body for manifestation of disease the Vyadhikshamatva becomes active. This works by two methods, either the disease does not occur or the body develops the strength to fight against the occurred disease. The term Vyadhi utpada pratibandhakatvam is used for former and Vyadhibala virodhitatvam for later. Factors which resist the occurrence of disease are Vikara Vighata Bhava and the factors which facilitate the happening of disease are Vikara Vighata Abhava. This Vikara Vighata Bhava is the outcome of Vyadhibala virodhitatvam. This means the body is immune in such a way that it resists the abnormal things which are not good for body. Here the abnormal things are the Nidana which vitiate the Dosha. Table no-5 Vyadhikshamatva and its action Vyadhikshamatva Vyadhiutapada pratibandhakatvam Vyadhibala virodhitatvam Vyadhikshamatva is not elaborately mentioned in Samhitas. The term is mentioned in the context of wholesome and unwholesome diet. The diet which does not disturb the homeostasis of Dhatus as well as bring backs the disequilibrium to equilibrium is termed as Hitkara Ahara, whereas the diet which disturbs the balance of Dhatus as well as vitiates the imbalance of Dhatus in more amount is No occurrence of disease Late occurrence of disease Occurrence with few symptoms Occurrence with unmanifested symptoms Ahitkara Ahara [22].So, intake of wholesome diet results in healthy status, while intake of unwholesome diet results in unhealthy status i.e disease. Sometimes, it is observed that intake of wholesome food also results in disease, while intake of unwholesome food results in healthy status. The important factor responsible for this is vyadhikshamatva. There can be four conditions- Page83
Table no-6 Relation of Vyadhikshamatva-Ahara and Health 1. Vital Vyadhikshamatva Hitkara Ahara wellbeing 2. Vital Vyadhikshamatva Ahitkara Ahara wellbeing 3. below vital Vyadhikshamatva Hitkara Ahara Unhealthy 4. below vital Vyadhikshamatva Ahitkara Ahara Unhealthy Ahara is an important factor for maintenance of health and occurrence of disease. But, vyadhikshamtva is above Ahara for the same. People having uniform body, muscles bilaterally symmetrical, active sense organs are capable of tolerating hunger, thirst, cold, heat, sunlight, physical exercise. They have good Agni and digestive capacity is also good. These type of people are healthy and said are capable of resisting disease [23]. Vyadhikshamatva and Immunity Vyadhikshamatva can be said to be resistance against any disease. This can be compared with immunity, which is of two types, innate and adaptive. The innate immunity is the first line of defence without antigenic specificity. The innate immunity can be compared with the Sahaja Bala of a person which is gained by birth. The factors enhancing the Sahaja Bala can be also brought under the same umbrella. The second type of immunity is the adaptive immunity, which is characterised by antigenic specificity. The adaptive immunity can be compared with the Kalaja Bala and Yuktikrita Bala. Methods to boost Vyadhikshamatva Vyadhikshmatva can be increase before birth i.e. at the time of conception, gestational period and after birth. Out of all factors which increases strength of body the Desha and Kula are such factors which cannot be changed. The Kala, age of conception can be planned and the health of Kshetra( Uterus) can also be improved. But these factors are internal factors. The factors which are used after conception for healthy progeny are the good quality of food, adaptability of food and environment, mental relaxation. And after birth also the strength can be increase by some methods. Rasayana- Rasayana is one branch of Ashtang Ayurveda [24]. This branch popularly known as rejuvenation therapy, which mentions certain intake of drugs leading to production of excellent Dhatus [25]. The ojus, which is Bala of body is the extract of seven Dhatus. Along with this results into long life, strong memory, intelligence, health, anti ageing, lustre in skin [26]. Ritucharya and Sodhana- the regimens which are to be followed as per changing season is called as Ritucharya. Specific diet and lifestyle are mentioned in texts in order to increase resistance against disease in variations of season. According to biological clock, the Doshas also vitiates according to seasons [27]. This augmented Doshas, are thrown out of the body in the season as preventive measure for occurrence of disease. In Vasanta Ritu Kapha is expelled through Vamana while Pitta is expelled through Virechana in Sarad Ritu [28]. This measures support the body to build good resistance. Satmaya- A substance favourable to an individual is called as satmaya, and use of such substance results in well being if an individual [29]. Four types of Satmaya are mentioned in classics [30] - Desha Satmaya-adaptability according to place, Ritu Satmaya- adaptability according to season, Amaya Satmaya- adaptability according to disease and Oak Satmaya- in these unwholesome foods is made wholesome by repeated intake. Adapting is one of the methods to increase body strength. The strength of a person is examined through the Satmaya. CONCLUSION Vyadhikshamatva can be correlated with Bala of person.it works by two methods either it prevents Vyadhi from occurring or it reduces the intensity of Vyadhi. Vyadhikshamatva is responsible for occurrence of Vyadhi and non occurrence of Vyadhi. late occurrence, occurrence with less symptoms and occurrence of symptoms in subtle form.rasayana,purification according to season and adaptation according to Desha, Disease, Season are few measures which increases resistance of body to fight against diseases i.e. Vyadhikshmatva. REFRENCES 1. Chakrapanidutta, Commnetator, Carak Samhita,edited by Yadavjee trikramjee Acharya, Chaukhamba Sanskrit Sansthan Varanasi, 2007.p.178 2. Agnivesha, Carak Samhita,edited by Yadavjee trikramjee Acharya, Chaukhamba Sanskrit Sansthan Varanasi, 2007, p.105 3. Sushruta, Sushrut Samhita, commentary of Dalhana, Nibandhasamgraha, edited by Yadavjee trikramjee Acharya, Chaukhamba Sanskrit Sansthan Varanasi, 2008,p.71 4. Chakrapanidutta, Commnetator Agnivesha, Carak Samhita,edited by Yadavjee trikramjee Acharya, Chaukhamba Sanskrit Sansthan Varanasi, 2007, p.103 5. Ibid, p.339 Page84
6. Ibid, p.74 7. Sushruta, Sushrut Samhita, commentary of Dalhana, Nibandhasamgraha,,edited by Yadavjee trikramjee Acharya, Chaukhamba Sanskrit Sansthan Varanasi, 2008, p.360 8. Ibid, p.277 9. Ibid, p.277 10. Ibid, p.45 11. Vagbhatta, Ashtanghridaya,Kaviraj Atridev Gupta, edited by Yadunandan Upadhyaya, 13 th edition, caukhamba sanskrita samsthana,varanasi,2000. p.4 12. Ibid, p.74 13. Ibid, p.332 14. Shreevijayrakshit & shreekanthdutta, Madhava Nidana [part-1],revised and edited by Yadunandan Upadhyaya, 30 th edition, Chaukhamba Sanskrit Sansthan Varanasi 2000, p.18 15. Vagbhatta,Ashtanghridaya,Kaviraj Atridev Gupta,edited by Yadunandan Upadhyaya 13 th edition, Chaukhamba sanskrita samsthana, Varanasi, 2000, p.88 16. Ibid, p.212 17. Ibid, p.212 18. Shreevijayrakshit & shreekanthdutta, Madhava Nidana[part-1],revised and edited by Yadunandan Upadhyaya, 30 th edition, Chaukhamba Sanskrit Sansthan Varanasi. 2000, p.17 19. Ibid, p.376 20. Ibid, p.12 21. Chakrapanidutta, Commnetator Agnivesha, Carak Samhita, edited by Yadavjee trikramjee Acharya, Chaukhamba Sanskrit Sansthan Varanasi, 2007,p.212 22. Ibid, p.130 23. Ibid, p.117 24. Ibid, p.189 25. Ibid, p.277 26. Ibid, p.376 27. Vagbhatta, Ashtanghridaya, Kaviraj Atridev Gupta, edited by Yadunandan Upadhyaya, 13 th edition, chaukhamba sanskrita samsthana, Varanasi, 2000, p.92 28. Ibid, p.46,48 29. Ibid, p.235 30. Ibid, p.48 CITE THIS ARTICLE AS Anupam Akansha, Gupta Arvind Kumar, Concept of Vyadhikshmatva in Ayurveda w.s.r. to Vikara Vighata Bhava- Abhava (Occurrence and Source of Support Nil Conflict of Interest None Declared Page85
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