Understanding the role of rasadhatwagni in the samprapti ... · alike rasa and then artava which is...

ISBN 978-93-5173-179-3 ISSN 2320-7329

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*Special Issue for “National Seminar- Practical approach in Prasutitantra And Streerog 2015” 1

Understanding the role of rasadhatwagni in the samprapti of raktapradara

_____________________________________________________________________________

*Geeta S. Patki

______________________________________________________________________________

*Prof, HOD. Dept.of PrasutiTantra & Stree Roga, GAM&RC, Shiroda-GOA

Corresponding author:

Email:[email protected], Mobile:09881217891

Abstract

Due to changed life style, responsible

framing of work and motivation towards

upliftment- female reproductive diseases

turned in lifestyle disorders.

Per vaginal excessive or prolonged,

uncontrolled bleeding is one of among it. It

presents as a symptom of many underlying

diseases. It disturbs health in many angles.

In the formation of artava; role of

rasadhatwagni is important. Author will

discuss role of rasadhatwagni in the link of

rasabhav-vimanan and atirajahstrava

(pradar) as well as analysis of treatment

given in tried patients.

Key words-: Rasadhatwagni-artav-

rasabhavvimanan- rasapachak

INTRODUCTION

Female is a gift of god! She is designed for

special function. Bearing delicate special

reproductive system ultimatum of progeny is

achieved. Due to changed life mottos, life

style of female is also altered.

Simultaneously, responsibilities and

liabilities at work and house, diseases of

female reproductive system turned as

lifestyle disorders.

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Chain of female reproductive function starts

from menstruation- ovulation –conception-

child birth - parturation to menopausal

phase. If any deviation from normal course

took place, leads to different diseases.

Per vaginal excessive or prolonged time

bleeding is one among it. It presents as a

symptom of many underlying diseases. It

disturbs female in many angles.

Raktapradar is one of entity which really

threats normalcy.

Aim and objects:

1. To understand formation of artav as

upadhatu of rasa.

2. To understand sampraptibhag of

vikrut rasanirmiti due to rasa

dhatwagnimandyata.

3. To eliciate this step useful for further

clinical entities like raktapradar.

4. To understand efficacy of drugs for

rasapachak.

Material and method-

1. Review of classical references for

rasotpatti, artavotpatti, raktapradar

samprapti.

2. Understanding classical words and

sampraptibhav and interpritation

through eliciation of vikrut rasa

upadhatu karma with respect to

raktapradar.

3. As a clinical proof- For

confirmation of concept one year

study was done on action of

rasapachak aushadhi. Viz.

rasapachak yoga (kalingaka, patola,

katurohini) with combination of

drugs on raktapradar.

DISEASE REVIEW

Ratktapradar is a disease in which per

vaginum excessive, prolonged or

nonrhythmic passage of artav took place.

Disease is elaboratively described by almost

all classics.

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Charak1 describes it after description of

yonivyapad. He also counted it as upadrav

of yoni vyapadas and of four types.

Sushrut highlights it as

artavavrudhi2……….and considered as

pittavrut apana3…..in samprapti.

Vagbhat4, Bhavaprakash

5, yogaratnakar

6,

madhav nidan7 follows same and coined as

four types8

Charak counted this entity in shonita janya/

raktadoshaja vyadhi9

Modern Science highlights conditions of

excessive, irregular pv bleeding, episodes

under different categories like Metropathica,

DUB etc.10

Main causes of it highlights as local

pathological causes as well as unopposed

hormones are standard causative factors.

Other Factors like Changed lifestyle, misuse

of contraception, diet entities, Local

pathologic like infections, systemic diseases

and pregnancy complications shares causes11

Clinical Presentation varies in these

condition as: Threshold bleeding increases,

Days of bleeding increases, Pattern of

bleeding changes, Continue bleeding

remains (off &on), Intermenstrual period

(day) decreases, Quantity of flow extensive,

Quality of bleeding changes to clotted, foul

smell bleeding etc.

General line of examination steps are pv, ps

followed by investigations for

quantity /quality of flow (in term of blood

loss). TVS(USG) is suggestive to rule out

SOL. D&C and EB for check cellular

pathologies is routine procedure of

investigation. If required Hormonal study

and Hysteroscopy next step choice.

Treatment protocol varies from oral

medicines, IUD implants, ablation of

endometrium, balloon therapy or upto

Hysterectomy12

.

DISCUSSION

Practical meaning or interpretation of it

following points shall be consider as

Artavavaha strotas

(garbhashaya) or yoni is a seat of

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usnaguniya artav where vruddhi,

poshan and function of artav are

eliciated13

.

Garbhashay- garbhashayya

is mamsamaya avayava vishesh

where gradually (shanai shanai) in

28days artavotpatti takes place14

.

Strotas takes part in artav

pravartan which is unwanted purna

artav15

.

Artav is also 2 types-purana

which is present in garbhashayya

and nutan which alpa-sthyan

(dalhan)16

. This artav takes active

part in garbhottapatti, poshan also.

In dhatu utpattikrama,

Intrestingly; artav is upadhatu of

Rasa /

Rakta17

While formationof usna

raktavarniya artav from sheet,

drava, shweta rasa- many changes

are taking place.

These are the following

factors which are mainly responsible

for formation of artav. .

1)

Ahar ……… .ahar rasa

2) Jatharagni …dhatwagni bala

3) rasa …. dhatwadi upadhatu

4)strotas……artavavahastrotas

If proper way ahar is taken

obviously due to jatharagni karma-

ahar rasa will form. Due to prerana

of vyana vayu same ahar rasa will

run through networking of different

strotas i.e sharir18

.

Different theories for understanding

are designed (i.e. nyaya)19

When ahar rasa carries different

nutrients or poshakansh of all the

dhatus comes to rasavahi strotas

which is spread all over.

That strotas mukhe20

selective

rasaposhakansha in turns further raw

material for rasa dhatu get converted by

rasagni or collected as product as main

dhatu which is found in poshya rasa dhatu.

After running from same strotas same

poshakansha gives off second product-

byproduct stanya….artava…. (upadhatu-

upa-paschyat).Of them stanya poshanartha

poshakansha will form stanya first, which is

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alike rasa and then artava which is alike

rakta (next dhatu). Third remnant product

comes as rasa mala rupen- kapha like

Lasika. Other flood of rasa which carries

poshakansha of other dhatus like

raktaposhakansa transformed to raktavaha

strotas.

In frame of rasaj-artava (which is born or

formed from rasadhatu) rasagni does main

role.

Rasadhatwagni does transformation

(rupantarana)of rasaposhakansha to

prakrut rasadhatu.

In understanding of vikrut

dhatutpatti one shall consider as

If rasadhatwagni vikruti is observed;

it produces vikrut rasadhatu and/ or

upadhatu vikruti.

Eg. If watering to a growing plant is proper

in quantity and quality then growth-

flowering-fruiting is proper. Instead of it salt

water, contaminated water or hot water to

plant destroys the plant.

Like wise, Rasadhatu which is conversion

of ahar rasa to rasadhatu via rasagni is the

main factor.

If dhatwagni mandyata is present, it will

produce vikrut atimatren-anupayogi

rasadhatu as well as upadhatu and malas

also. If dhatwagni tikshnata is present it will

produce alpa-heena-niropayogi dhatu21

Again rasa is main dhatu responsible for

vruddhi-kshaya (sthoulya karshyata) of

body22

Conclusion of it is; Prakrut rasa dhatwagni

leads to prakrut rasa as well as artava

nirmiti- A process which is continuous

(aharniha) at strotas level. Of course

comparative quantity of artava or stanya is

small.

If we consider above concept in

vyadhi like atyartava(pradar) it is

very clear that rasa dhatwagni

mandyata is major/ crucial factor!!!!!

In charak Samhita, elaborative description

of raktapradar is observed23

.

Causative factors described by charak are:

Vataprakopa (yonivyapadaja)

Pittaprakopaja raktadushti……

artava vruddhi

Rasabhav vimanan

Ashukarita…. (constant and instant)

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HETU

Analysis of it, apana vayu gets prakupit

(vataprakopa) due to local causes like

yonivyapad and if patient endulges ahar

like: ati amla, lavana, katu, ati guru,

madhura, abhishyandi diet leads further

damages to dushya and dosha dushti.

Doshadushtikar and dushyadustikar

hetu listed by charak as:-

Ati (satat) yoga of amla rasa and ati (satat)

yoga of lavana rasa increases dravata of

rasa dhatu. Ati (satat) yoga of katu rasa

and ushna ahar does dhatuswedan so

ushnata ,sarata and dravat of pitta

increases. It further increases dravabhav of

rasa rakta.

Anupa mamsa, atimatsyasevana,

atimadhradirasa sevan does

kaphapittadosha dushti mainly does mamsa

dushti of garbhashaya is via increase in

kleda and sama dravabhava .

Due to yoni roga ,apana prakopaka hetu ,

yonivyapad again aggrevates (apana) vayu

because samprapti present in apana kshetra.

Changed lifestyle, sedentary gadgets, loss of

exercise, stress and overambition towards

money or carrier does sarvadehik vyana

dushti ultimately leads to

dhatwagnimandyata and obvious

rasadushti.

All yonidushtikar hetus like

mithyachar, vyavayajanya hetu,

prasava garbhini) janya hetu,

garbhastravapata or

garbhavyapakara prabhrutti,

apaprayoga of local irritants,

chemicals, antifertility agents,

condoms, IUCD, oral use of drugs ,

does dushya dushti i.e artava vaha

strotas dushti as well as

garbhashayasya mamsa dushti and

related artava dosha.

Some total looking for hetus of raktapradar

classics describes as abhivyakti of

raktapradar takes place at artavavaha

srotas. So dushya /stanika dushti hetu shall

be considered as: Artavavaha strotas dushti

hetu, Yoniroga/ yonivyapad hetu, Guru

abhishyandi mamsa dushtikara hetu, Visha

ushnatikta playgoer etc.

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In day to day practice also Junk fried

fast food; too salty or added with

tastemaker like ready food or

Chinese food, excess use of Vinegar

like preservatives. Tin packed/

salted food in which already many

preservatives in turn of amla lavana

prayoga is present. It does rasa

raktadushti.

Other hand- Too sweet, excessive or

over eating, over starvation, fashion

covering fasting or dieting, Weight

gain drugs, does rasa dushti through

kledabhuyishta.

Uncounted stress of work

responsibility, carrier expectations,

competitions, unsatisfactory

evaluation of life, marital

disharmony, monitory over

expectation are hidden

/uncalculative factors also works for

dushti. It does prana and

vyanadushti, disturbs higher centre

and disturbs dhatuvyuhana.In other

words, it destroys normalcy of rasa

through rasagnimandya.

Samprapti bhaga

a) Due to rasadhatvagni mandyata; vikruti

anupayogi, atimatrena, atidravibhuta

rasadhatu is produced. Which mixes with

rakta , goes to artava seat (garbhashaya)

and through garbhashayagat sira that

vruddha rasa rakta

flows………………pramanena

vruddhi….garbhashaya gata sira

b) Process is continuous, ashukari (instant)

leads to sopha of strotas…… (Hypertrophy

of endometrium-artava)

c) Here quantitative increase in the drava

bhaga of rasa is so extensive that it increase

rasadhatu very fast. That vikrut rasadhatu

enters and runs through strotas and original

qualities of rasadhatu gets vanished. It

deviates normalcy of rasadhatu. Now drava,

sheeta, aghana, snigdha properties of

rasabhav are lost and vikrut rasadhatu

which is mixed with rakta further turns into

adrava , alpa ghana agneya, raktavarniya

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atimatrena anupayogi artav……..

(quantitalively increase in artava–

hyperplasia)

d) Due to ushna tikshna guna of ahar,

pittaprakopa takes place which does rakta

dushti. Ushnata of pitta does mamsa

sweadan and more and more lasika rupena

drava bhag increases nothing but

aggrevates sopha of garbha mamsa leads

to…….samrambhata [inflammation], sopha

[Odema],ushnata [Hyperemia]

e) So it is definitely clear, rasa left

rasabhava and turn to artava via vikruta

rasagni……….. rasabhavavimanana

f) Now alongwith apana vayu is already

vitiated. In seat of apana same vyadhi-

samprapti happens , so further deviation of

apana loses control on pravartana of

artava……..(non rhythmic- rutu or

anrutakalin) strava.

So patient gives s/s of aniyamita-

atirajahastrava -.

g)Based on involment of other doshas,

different types of doshika pradar

presentation will set. viz vataja, pittaja etc.

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Ahar vihara manasik

hetu

dosha dushya dushti

dhatwagnimandya (rasadhatudushti)

Dravata, sarata of rasa, rakta increase

satat tvarit(aashu) Mix with rakta apachita, dravabhuyishta, rasabhavavimanita

rasa+

matravat vruddhi rasarakta (pramana )

Same carries at garbashayhsira

garbhashayasya artava vruddhi

vikrut vatajanita ati aniniyamita pravartana

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TREATMENT

Different line of standard treatment

are available on ati rajahstrava:

One of the line of treatment available

for atyartava/raktapradara/stravi

rakta is use of tikta rasa on

pratyaksha rakta starvana24

.

Selection of tikta rasatmaka aushadhi

which will act on rasavaha strotas as

well as upadhatu of rasa. So

considering these rasapachaka yoga

(katuki, patola and kutaja) i.e. a

formulation indicated in a case of

rasadhatugata jwara25

is useful.

If this formula acts on dhatugata

avastha of jwara where agnimandhya

is one of the crucial sampraptibhaga.

So obviously these

agnisamdhukshyaka medicines will

work on rasadhatwagni as well as

helps for other fuction also.

Tikta rasa is ideally sheeta(not

ushna), ruksha,

kshalankara(vishada), dhatwagni

vardhaka and laghu,

stravahara,shoshaka, pachaka26

Tikta rasa bears panchabhautikatva

of vata and akash pradhanyata does

shoshan of vruddha jaliya bhaga of

dushta rasa as well as does shoshan

of vruddha jaliyansha of artva

(garbhashayasta). Means,it helps to

prevent further vruddhi of rasa and

artava chain. Naturally threshold of

bleeding in matra and kaal gets

minimized , again it will correct

artava vruddhi.

So further fast, early rajah pravartan

gets checked via stopping of artava

vruddhi at garbhashaya and

gradually menstruation will be in

normal stage. It corrects menstrual

cycle and artav in normalcy.

It reduces draviyata of rasadhatu so

helps in reduction of mamsasopha

(hypertrophy of uterus) as well as

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decreases samrambha,

ushmavruddhi and sparshasahatwa

(inflammation and tenderness)

through sheetata...vyadhinash.

rasapachaka contains27

dravya doshaghnata karma MODERN

kalingaka pittakaphaghna

sophahara

pittasaraka

vranahara

stravashoshaka

garbhashaya sankochaka

(tonicity)

Histamine antagonist,

cross BBB

patola tridoshahara krumighna sophahara

raktashodhak jantughna

Laxative

katurohini pittarechana pittastrotas

raktavahastrotasgamitwa

kshudhavardhaka

deepan

Reduces circulatory

Hydrostatic pressure

Clinical proof based on the above

said theory same formula was tried

in twenty patients of raktapradar at

Kamakshi arogya dhama shiroda

goa.

Out of that 75% of patients got

complete relief and rest of the

patients are upashayanugami.

CONCLUSION:

1. Anumeyata of dhatwagnimandya is

based on nirmana dhatu & upadhatu.

So if mandagni is present then vikrut

utpatti will be present. As dhatwagni

prakrutata present then automatic

prakrut dhatu will be produced and

conclusively one can say along with

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other factor dhatunirmitikar agni is

prakrut. So if patient recovers from

signs and symptoms of pradar,

achieving normal Menstrual cycle

and normal quantity. One can opine

that it is a sign of relief from

dhatwagnimandya.

2. In the samprapti of raktapradar rasa

dhatwagnimandyata is a major factor

which develops apachit, atimatrena,

drava rupena rasa dhatu. It leads to

ati rajah pravartana. Classical

theory fits word to word in present

era also.

3. Clinical proof reveals encouraging

and promising results on condition

like ati aniyamita rajahstrava

(pradar). So tikta rasiya rasa pachak

yoga would be better choice for

raktapradar. Various combinations

along with rasapachak yoga is a key

for treatment.

4. If the same theory applied in detail

with anshansha kalpana of doshika

5. guna different variety of presentation

in feasible.

6. Same principal can be applied for

rasa dushti viz a viz Hormonal

imbalancing.

REFERENCES:

1 Ca.chi.30/204-206

2 Su.su. 15/16

3 Ca.chi. 28 Su.ni.1/37 A.hr.ni.16/45

4 A.sa.sha1/11

5 BP chi68

6 YR strirog

7 Ma.ni.61/1

8 ca.chi.30 chakra pani Madhav ni. 61

9 ca.su.24/11 ca.su28/11

10 Jeffcoates principles of Gynaecology

pg.520


pg.520

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pg.523-527

13 Su.su.14/7 su.sha.3/2

14 Su.su14/18 Dalhana tika

15 Su.sha. 2 Dalhna/ ca.sha 4/7 chakrapani

tika

16 Su.sha. 2/36 Dalhna tika

17 Su. Su 14/6 Ca. Chi. 15/16.

Kashyap khi. 9/17

18 Ca. Chi. 15/36

19 Ca.su.28/4 chakrapani

20 Ca Ca.su.28/4

chakrapani.................Strotasmukhe

21 Ca.vi.6/12 concept of Agni---

Bhagwandas page no 96 Ca.chi.13/9 A.sa.su

12/25 Su.su.15/25 Chakrapani

22 su.su 15/32

23 Ca.chi. 30/204-208

24 Ca.chi. 14/182

25 Ca.chi. 3/200

26 Ca.su 26/42/5

27 Dravyaguna vidnyanam-------

Dr.Deshpande, Dr.Nishteswar

Cite this article:

UNDERSTANDING THE ROLE OF RASADHATWAGNI IN THE SAMPRAPTI OF RAKTAPRADARA

GEETA S PATKI

Ayurlog: National Journal of Research in Ayurved Science-2014; 2(4): 1-7

Understanding the role of rasadhatwagni in the samprapti ... · alike rasa and then artava which is...

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