RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES,

KARNATAKA, BANGALORE

ANNEXURE - II

PROFORMA FOR REGISTRATION OF SUBJECT FOR DISSERTATION

1) NAME OF THE CANDIDATE : DR. SANTOSH A. METRE

AND ADDRESS

M.D. (AYU) SCHOLAR

S/O. A. N. METRE

“ JYOTIBA NILAYA”

PLOT NO : 76–S

SECT. NO : 63 A

NEAR SEVADHALA,

NAVANAGAR

BAGALKOT - 587101

(KARNATAKA)

2) NAME OF THE

: DR. B.N.M.E.TRUST’S,

INSTITUTION

SHRI. MALLIKARJUN

SWAMIJI,

POST GRADUATE

AND RESEARCH CENTRE,

SMT. SUSHILADEVI NAGUR

COLONY, COLLEGE ROAD,

BIJAPUR- 586101

(KARNATAKA)

3) COURSE OF STUDY

: AYURVEDA VACHASPATI

AND SUBJECT. M.D. (AYU)

IN MOULIKA SIDDHANTA

4) DATE OF ADMISSION : 12th NOVEMBER 2010

TO THE COURSE

5) TITLE OF THE TOPIC : “A STUDY ON TRIVIDHA

HETU W.S.R TO PRAJNAPARADHA”

6. BRIEF RESUME OF THE INTENDED WORK;

6.1 NEED FOR THE STUDY:

“Aim of Ayurveda is to maintain the health and to eradicate the diseases”.

Ayurveda has described Dinacharya and Rutucharya for maintaining the health. Dinacharya describes daily routine of human beings i.e. from awakening on brahma muhurtam up to completion of that day. Rutucharya describes ahara, vihara,and prakruta dosha in that specific rutu.

But now a days it is observed that all human beings want to spend the luxurious life style and not following life promoting things i.e. Ayurvedic principles. People are awakened till late night and then starting their daily regimen after one prahara of brahma muhurtha and again complete their hectic schedule of the day up to mid night.

In modern life style human beings can have all sort of facilities available at tips of finger. Incompatable foods and drinks, sedentary life style, crazy innovative cooking, increasing population, improper behavioral habits i.e. they show scant respect for their ancient codes of ethics, and they expect less work for more money. Excessive watching the television, stress, tension and even expanding industries, reducing forests etc are generating unhealthy effects not only on the body and mind but also on sense organs directly or indirectly.

All above factors are causing diseases. The diseases are the outcome of the cause(hetu). Hence hetu is the base and helps to manifests the diseases. Among the nidana panchaka the ‘hetu’ stands first and forms the base or root cause for diseases.

Thus hetu plays chief role in manifestation, diagnosing and even in treatment of diseases.

The classics even mentioned about the meeting conducted by great sages at the slope of Himalaya to know the first very cause of troublesome diseases called by the name of Hetu or Nidana.

Among the different types of hetu more importance is given to trividha hetu namely Asatmendriartha samyoga, Prajnaparadha and Parinama. These are main karana among all types of hetus which play important role in origin of shareerika and manasika vyadhies. These again classified into hina,mithya and atiyoga of kaala,artha and karma.

Among the trividha hetu, Prajnaparadha plays important role in the vyadhi utpatti.

In general it is improper activity of sharira or manas due to disturbed Dhi, Dhruti and smriti.

Prajna - to know / understand

Aparadha – an offence

“kÉÏ kÉ×ÌiÉxqÉ×ÌiÉ ÌlÉpÉë¹È MüqÉï rÉiÉ MÑüÃiÉå AzÉÑpÉqÉ |

mÉë¥ÉÉmÉUÉkÉÇ iÉÇ ÌuɱÉiÉ xÉuÉïSÉåwÉ mÉëMüÉåmÉhÉqÉ || (cÉ. zÉÉ 1/103)

The ashubha karma brought about kaya,vaacha and manas in the disturbed state of Dhi (Intellect), Dhruti (Controlling power) and Smriti(Memory).

It is again classified into 3 types Hina,Mithya And Atiyoga.

They are involved in activities related to sharirika,vachika and manasika.

All these leads to both shareerika and manasika vyadhies.

The sadvritta palana plays crucial role in overcoming prajnaparadha janya vyadhies.In similar way ,the swastha chatushka adhyayas helps in overcoming prajnaparadhajanya vyadhies.

Hence trividha hetu plays important role in the manifestation of diseases, either sharirika or manasika , in which prajnaparadha is the main hetu, which is neglected by many people and performing activities knowingly or unknowingly against the daily routine principles.

Thus the present study on “TRIVIDHA HETU W.S.R. TO PRAJANAPARADHA” has been under taken.

6.2 REVIEW OF LITERATURE:

Trividha hetu are mainly explained in 1st, 11th, 20th, 25th, 28th chapters of charak samhita sutrasthana.1st chapter of charak nidana sthana, 6th chapter of charak vimana sthana, 1st and 2nd chapter of charak shareera sthana.

“AxÉÉiqÉÉrÉåÎlSìrÉÉjÉï xÉÇrÉÉåaÉ: mÉë¥ÉÉmÉUÉkÉÈ mÉËUhÉÉqÉŠåÌiÉÈ|

§ÉrÉÎx§ÉìuÉkÉ ÌuÉMüsmÉÉ WåûiÉuÉÉå ÌuÉMüÉUÉhÉÉqÉ || (cÉ. xÉÔ. 11/43)

In the classics acharya charaka had clearly stated that asatmendriartha samyoga occurs from prajnaparadha. Similarly parinama also depends upon karma.

The word karma indicates prajnapardhajanya karma through kaya, vacha and manas.

i. Among trividha hetu’s the asatmendriartha samyoga is mainly concerned with hina, mithya and atiyoga of panchajnanendria with their respective vishyas.

ii. Regarding parinama in one sense it is said to be the transformation of results of ones deeds in past or present and another meaning is sheeta , ushna & varshadi kaala.

iii. The term karma in another sense indicates purvajanma krita and sadyojanma krita karma.

iv. The mithyayoga, ayoga and atiyoga of kaala,buddhi (Prajna), indriartha (shabdha,sparshadi) are main cause in all types of shareerika and manasika vikaras.

In Sushruta samhita ,ritu vyapad are discussed separately in sutra sthana but there is no specific divisions of hetu mentioned. In 61st chapter of uttar sthana it is explained that apasmara is caused due to mithyayoga,ayoga and atiyoga of artha,karma.

In 1st and 22nd chapter of Ashtanga samgraha sutra sthana it has been explained.

In Ashtanga hridaya , 1st chapter of sutra sthana and 1st chapter of nidana sthana it has been mentioned and used the term Heena instead of ayoga.

Explaination is also found in 1st chapter of Madhava nidana.

PREVIOUS WORKS :

1) Dr.Pawar Vaishali Dinakar; Study on Trividha hetu w.s.r to present life style and Asatmendriartha samyoga of chakshurendria. B.V.Pune University 2002

6.3 OBJECTIVES OF THE STUDY:-

1. To study the concept of Trividha hetu

2. To know the role of Prajnaparadha in the manifestation of diseases.7. MATERIALS AND METHODS

7.1) SOURCE OF DATA:

a) Classical texts

b) Text books of Ayurveda

c) Respective available commentaries.

d) Relevant data from articles from journals, dissertations and other published works.

e) Related sources of the data from website.

7.2 ) METHOD OF COLLECTION OF DATA:

(Including sampling procedure if any)

The study is only literary work.

7.3) DOES THE STUDY REQUIRE ANY INVESTIGATIONS OR INTERVENTIONS TO BE CONDUCTED ON PATIENTS OR OTHER HUMAN OR ANIMALS?

NO

7.4) HAS ETHICAL CLEARANCE BEEN OBTAINED FROM YOUR INSTITUTION IN CASE Of 7.3?

NO

8. LIST OF REFERENCES

1. Pandit Kashinath Pandey and Dr.Gurunath chaturvedi,charak samhita vidyotini Hindi commentary,Reprint edition , Chaukhanbha Bharati academy Varanasi; 2005; 9, 29-31, 228-233, 395, 574, 603, 718 p.

2. Pandit Kashinath Pandey and Dr.Gurunath chaturvedi,charak samhita vidyotini Hindi commentary,Reprint edition , Chaukhanbha Bharati academy Varanasi;2005;823p.

3. Pandit Kashinath Pandey and Dr.Gurunath chaturvedi,charak samhita vidyotini Hindi commentary,Reprint edition , Chaukhanbha Bharati academy Varanasi;2005;849p.

4. Acharya. J.T, Acharya. Narayana Ram. Sushruta Samhita with Nibhandasangraha of Dalhana and Nyayachandrika of Gayadasa on Nidanasthana, Reprint Edition,: Chaukambha sanskirt Varanasi;2009; 799p.

5. Shrikantha Murthy K.R,Ashtanga Sangraha of Vagbhata;5th Edition , (Vol I) Varanasi:Chaukambha Orentalia,2002;399,400,401 p.

6. Vaidya Hari Shastri Paradakar,Ashtanga Hridayam of Vagbhata;ReprintEdition : Chaukhambha Surabharati Prakashan Varanasi ; 2007;13,444p.

7. Upadhaya Yadunamdana , Madhava Nidana,26th edition, Chaukambha sanskirt sansthan varanasi;1996;24 p.

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