Arogya Jyothisham

“CRITICAL ANALYSIS OF KUSHTA ROGA WITH REFERENCE TO AYURVEDA AND JYOUTISHA SHASTRA” BY

DR. SOUMYA SARASWATHI.M. B.A.M.S. DISSERTATION SUBMITTED TO THE

RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA, BANGALORE. IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF

AYURVEDA VACHASPATI (M.D.) IN

AYURVEDA SIDDHANTHA Under the Guidence of

CO-GUIDE

GUIDE

MR. SATHYANARAYANA BHAT. A.

DR.RAGHAVENDRA UDUPA

M.A. (San), VIDWAN (Jyoutisha).

M.D. (Ayu)

. DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTHA ALVA’S AYURVEDA MEDICAL COLLEGE MOODBIDRI, KARNATAKA 2010

ALVA’S AYURVEDA MEDICAL COLLEGE DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTHA MOODBIDRI, KARNATAKA.

CERTIFICATE

This is to certify that the dissertation titled “CRITICAL ANALYSIS OF KUSHTA ROGA WITH REFERENCE TO AYURVEDA AND JYOUTISHA SHASTRA" submitted

by Soumya

Saraswathi.M in partial fulfillment for the degree of Ayurveda Vachaspathi ( M.D) in Ayurveda Siddhantha, of Rajiv Gandhi University of Health Sciences, Bangalore, is a record of research work done by her during the period of study in this institute, under our guidance and supervision and the dissertation has not previously formed basis to the award of any degree, diploma, fellowship or other similar titles. We recommend this dissertation for the above degree to the University for approval.

Co-Guide:

Guide:

Mr. Sathyanarayana Bhat. A.

Dr.Raghavendra Udupa M.D. (Ayu)

M.A. (San.), Vidwan (Jyouthisha)

Place: Moodbidri Date:

ALVA’S AYURVEDA MEDICAL COLLEGE DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTHA MOODBIDRI, KARNATAKA.

ENDORSEMENT

This is to certify that the dissertation titled "CRITICAL ANALYSIS OF KUSHTA ROGA WITH REFERENCE TO AYURVEDA AND JYOUTISHA SHASTRA" is a bonafide research work done by Soumya Saraswathi.M

under the guidance of

Dr.Raghavendra Udupa M.D (Ayu), Asst.Professor & H.O.D, Department of Post Graduate Studies in Ayurveda siddhantha, Alva’s Ayurveda Medical College, Moodbidri, Dakshina Kannada, Karnataka – 574227. & Mr.Sathyanarayana Bhat. A., M.A. (San.), Vidwan (Jyoutisha) Assistant Professor, Dept. of P.G Studies in Ayurveda Siddhantha, Alva’s Ayurveda Medical College, Moodbidri-574227.

Head of the Department

Principal .

Place: Moodbidri Date:

ALVA’S AYURVEDA MEDICAL COLLEGE DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTHA MOODBIDRI, KARNATAKA

DECLARATION

I here by declare that this dissertation entitled "CRITICAL ANALYSIS OF KUSHTA ROGA WITH REFERENCE TO AYURVEDA AND JYOUTISHA SHASTRA" is a bonafide and genuine research work carried out by me under the guidance of Dr.Raghavendra Udupa M.D (Ayu), Asst.Professor, Department of P.G Studies in Ayurveda siddhantha, Alva’s Ayurveda Medical College, Moodbidri, Dakshina Kannada, Karnataka – 574227. & Mr.Sathyanarayana Bhat A., M.A. (San.), Vidwan (Jyoutisha), Assistant Professor, Dept. of P.G. Studies in Ayurveda Siddhantha, Alva’s Ayurveda Medical College, Moodbidri -574227.

Soumya Saraswathi. M. Dept. of P.G.Studies in Ayurveda Siddhantha, Place: Moodbidri Date:

Alva’s Ayurveda Medical College, Moodbidri, D.K.District, Karnataka - 574227. .

COPYRIGHT

I here by declare that Rajiv Gandhi University of Health Sciences, Karnataka shall have the rights to preserve, use and disseminate this dissertation in print or electronic format for academic / research purposes.

Soumya Saraswathi. M. Dept. of P.G.Studies in Ayurveda siddhantha, Place: Moodbidri

Alva’s Ayurveda Medical College, Moodbidri, D.K.District, Karnataka - 574227.

Date:

© Rajiv Gandhi University of Health Sciences, Karnataka.

ACKNOWLEDGEMENTS At this unforgettable moment of successful fulfillment of an ambition, I prostrate on the feet of Lord Almighty, whose affectionate touch is always with me to triumph all the obstacles. I am deeply indebted and sincerely thank my honorable guide Dr. Raghavendra Udupa, Assistant Professor and H.O.D, Department of P.G.Studies in Ayurveda Siddhantha, who has been a source of unending inspiration for me and with out whose valuable guidance, this dissertation would not have been accomplished. It gives me immense pleasure to express heart felt gratitude to my co-guide Shri Sathyanarayana Bhat, M.A. Vidwan in Jyoutisha Shastra, Asst.Prof, Dept of Ayurveda Siddhantha, for his advise, motivational inspiration and ever encouraging constant guidance extended towards me through out this dissertation work. I offer my special thanks to Dr. Mohan Alva, Chairman, Alva’s Education Foundation for providing me an opportunity in his esteemed institution for the Post Graduation studies. I am ever grateful to Dr. Lakshmeesh Upadhya, former Principal and Dr. Suresh Negalaguli former Dean of our college for their kind help and encouragement, throughout my P.G. Studies. I owe special depth of gratitude to Dr B. Vinayachandra Shetty, Principal in charge of our College, for his timely help and encouragement. I acknowledge sincerely to my teachers Dr. J. Ganapathi Bhat and

Dr. M.

Prabhakara Joshi for their valuable guidance for my studies. I also pay my sincere respects to Dr. Krishnamoorthy M.S, Dr. Mahesh T.S, Dr. Prasanna Aithal, Dr. Ravishankar A.G, Dr. Ravi Rao, Dr. Prashanth B. K, Dr. Niranjana Acharya and all i

other teachers of this institution for their constant support and valuable guidance during my dissertation work. I grab this opportunity to express my sincere thanks to Sri Sheni Shankara Bhat, Dr.Narasimha Sharma Kanavu for their generous help. I am extremely grateful to my colleagues Dr. Archana, Dr. Leena, Dr. Binoy & Dr. Dheeraj and scholars of other department for their timely help and co-operation. It is my great pleasure to remember my senior and junior scholars for their timely help. I owe my sincere regards and boundless gratitude to the librarians of Alva’s Ayurveda Medical College, who rendered their sincere help for my research work. I assent my enormous amount of indebtedness towards my esteemed parents Sri. P.Mahalingeshwar Bhat & Smt. Parameshwari M. Bhat and also in laws Sri P.T. Bhat & Smt Ishwari T. Bhat whose incessant love and benisions were the driving force behind my progress and success. I also bow to my relatives and other members of the family for always standing with me in each and every improbable moment in my work and life. Above all I extend my love and gratitude to my husband Dr. Subrahmanya Padyana H.O.D, Dept. of PG Studies in Dravya Guna Vijnana and my son Pranava for their kind co-operation and support for the completion of my work. I am very much thankful to all of my patients and volunteers who co-operated by giving their relevant data for my studies and all those persons who have helped me directly or indirectly in this work. Place: Moodabidri Date: 22-11-2010

(Dr.Soumya Saraswathi)

ii

ABBREVIATIONS

A.H. A.H. Chi. A.H. Ni. A.H. Su. A.K. A.S. A.S. Chi. A.S. Ni A.S. Su. A.S.U. B.J. B.P. B.P.H. B.S. C.S. Ch. Chi. Ch. Ka. Ch. Ni. Ch. Sha. Ch. Su. Ch.Vi. H.S. J.P. K.S. P.M S.K.D S.S. Su. Chi. Su. Ni. Su. Sha. Su. Su. Su. U.

: : : : : : : : : : : : : : : : : : : : : : : : : : : : : : : :

Ashtanga Hridaya Ashtanga Hridaya Chikitsa Sthana Ashtanga Hridaya Nidana Sthana Ashtanga Hridaya Sutra Sthana Amara Kosha Ashtanga Sangraha Ashtanga Sangraha Chikitsa Sthana Ashtanga Sangraha Nidana Sthana Ashtanga Sangraha Sutra Sthana Ashtanga Sangraha Uttara Sthana Brihat Jataka Bhava Prakasha Brihat Parashara Hora Bhela Samhitha Charaka Samhitha Charaka Samhita Chikitsa Sthana Charaka Samhita Kalpa Sthana Charaka Samhitha Nidana Sthana Charaka Samhita Shareera Sthana Charaka Samhita Sutra Sthana Charaka Samhitha Vimana Sthana Hareeta Samhita Jaataka Paarijata Kashyapa Samhitha Prashna Maarga Shabda Kalpa Druma Susrutha Samhitha Susrutha Samhitha Chikitsa Sthana Susrutha Samhitha Nidhana Sthana Susrutha Samhitha Shareera Sthana Susrutha Samhitha Sutra Sthana Susrutha Samhitha Uttara Tantra

iii

ABSTRACT BACKGROUND In Dakshina Kannada District, there is a belief that many of the gravious skin diseases are the results of Purvajanmakrita papakarma, Nagadosha, and also by the influence of Kuja, Rahu and Budha Graha. For such diseases even Parihaara Kaaryas are also in practice by following Jyoutisha such as Ashlesha bali, Nagapooja, special offering to God Subrahmanya, Ananthashayana etc. By doing such parihara along with medicinal treatment the success rate of curing such skin diseases are found more. Thus, to find the relevance of Jyoutisha shastra in diagnosing the skin disease with respect to Ayurveda is the need of the hour. Hence the present study entitled "Critical analysis of Kusta Roga with reference to Ayurveda and Jyoutisha Shastra” is undertaken. AIMS AND OBJECTIVES • To diagnose the Kusta Roga by Ayurvedic approach based on Tridosha siddhanta. • To diagnose the Kusta Roga of the given subject through Jyoutisha Shastra. • Comparing the diagnosis of Kushta Roga through Ayurveda and Jyoutisha Shastra. • Comparing the role of Tridosha siddhanta in Kusta Roga as explained in Ayurveda and Jyoutisha shastra. METHODS 50 Patients (Trial Group) with characteristic signs and symptoms of Kushta as explained by Charaka and 50 healthy volunteers (Control Group) irrespective of age, sex, religion, education, occupation, socio-economic status etc. and whose date of birth, time of birth and place of birth is known, are selected at random from the

iv

Alva’s Ayurveda Medical College and Hospital. Their Horoscopes are analysed according to Jyoutisha Shastra and compared with that of Clinical entity. RESULTS Among the clinically diagnosed patients of Pama (Pitta-Kapha) and Vicharchika (Kapha), 83.33% matched with that of Astrological findings while 85.71% of clinically diagnosed cases of Sidhma Kushta (Vata-Kapha) are matched with the Astrological diagnosis. In case of patients diagnosed with Vipadika (Vata-Kapha) 88.88% correspond with the Astrological diagnosis and 100% of clinically diagnosed cases of Kitibha (Vata-Kapha) and Dadru (Pitta-Kapha) are harmonizing with Astrological diagnosis. On overall observation 88% of all the patients diagnosed as different forms of Kushta matched with that of astrological findings in general. INTERPRETATION AND CONCLUSION •

It is inferred from the present study that the clinically diagnosed Kushta Roga patients can also be identified according to Jyoutisha Shastra with proper reasoning.

•

The disease Kushta can be diagnosed by analyzing the Horoscope but the Dosha responsible for the disease may not be always correct as per Jyoutisha.

•

The 18 varieties of Charakokta Kushta may not be identified individually through horoscope but the Kushta Roga in general can be identified along with astrological reasoning.

KEY WORDS Ayurveda; Kushta Roga; Tridosha; Jyoutisha Shastra; Horoscope; Graha;

v

CONTENTS ACKNOWLEDGEMENT

i-ii

ABBREVIATIONS ABSTRACT

iii iv-v

CHAPTER-1.

PREAMBLE

1-7

CHAPTER-2.

CONCEPTUAL STUDY

8 - 32

CHAPTER-3.

REVIEW OF LITERATURE

33 - 57

CHAPTER-4.

OBSERVATIONAL STUDY

58 - 90

CHAPTER-5.

DISCUSSION & CONCLUSION 91 - 103

CHAPTER-6.

SUMMARY BIBLIOGRAPHY ANNEXURE

104 - 105

LIST OF TABLES SI.No.

Table

Page

1

2.1 Inter relationship between Graha and Rashi

13

2

2.2 Strong and weak positions of Graha

16

3

2.3 Mutal relationship between Grahas

16

4

2.4 Karakatwa of Graha

17

5

2.5 Duration of Dasha of each Graha with respective to

19

Nakshatra 6

2.6 Relation of Graha with Dosh, Dhatuand

22

Panchamahabhoota 7

2.7 Relation of Graha with Angavayava, Rasa, Rutu and

22

Guna 8.

2.8 Swaroopa or Garbha according to ruling Graha

23

9

2.9 Relation of Duration of disease with Nakshatra

26

10

2.10 Parihara for different disease according to Ayurveda and Jyoutisha Shastra

28

11

3.1 The varities of Mahakushta

39

12

3.2 The varities of Kshudrakushta

40

13

3.3 Classification of Kushta according to Dosha

41

14

3.4 Classification of Kushta according to Definition

42

15

3.5 Viruddhaharaja Nidana

42

16

3.6 Mithyaharaja Nidana

43

17

3.7 Mithyaviharaja Nidana

44

18

3.8 Vega vidarana and panchakarmaApacharaja Nidana

44

19

3.9 Acharaja Nidana

44

20

3.10 Poorvaroopa

45

21

3.11 Kapala Kushta

46

22

3.12 oudumbara Kushta

47

23

3.13 Mandala Kushta

48

24

3.14 Rishyajihwa

49

25

3.15 Pundarika Kushta

50

26

3.16 Sidhma Kushta

51

27

3.17 Kakana Kushta

51

28

3.18 Eka Kushta

52

29

3.19 Charma Kushta

52

30

3.20 Kitibha Kushta

52

31

3.21 Vipadika Kushta

52

32

3.22 Alasaka Kushta

53

33

3.23 Charmadala

53

34

3.24 Pama

54

35

3.25 Visphota

54

36

3.26 Shataru

54

37

3.27 Vicharchika

54

38

3.28 Dadru Kushta

55

39

4.1 Distribution of 50 patients of Kushta and 50 Healthy

86

volunteers 40

4.2 Sex wise distribution of 50 patients of Kushta and 50

87

Healthy volunteers 41

4.3 Religion wise distribution of 50 patients of Kushta and

87

50 Healthy volunteers 42

4.4 Occupation wise distribution of 50 patients of Kushta

87

and 50 Healthy volunteers 43

4.5 Socio Economic status wise distribution of 50 patients

88

of Kushta and 50 Healthy volunteers 44

4.6 Distribution of different varities of Kushta among 50

88

patients according to Ayurveda and Jyoutisha Shastra 45

4.7 Comparative study of different varities of Kushta

90

diagnosed clinically and Astrologically. 46

4.8Astrological interpretation of 50 patients of Kushta and

90

50 Healthy volunteers.

LIST OF CHARTS SI.No.

Chart

Page

1

No. of Patients diagnosed Clinically

100

2

Comparative study of different varities of Kushta diagnosed

101

clinically and Astrologically 3

Astrological interpretation of 50 patients of Kushta and 50 Healthy volunteers.

101

Preamble

CHAPTER – 1 PREAMBLE In India, religion was dynamic and open to new ideas and growth. There was no tying down to a Holy Book. A philosopher or darshanik enjoyed a fair level of freedom. Hence, Darshan shastra evolved to serve the existence of mankind. The primary purpose of Darshan shastra is to provide the ideological framework that would enable one to see oneself and the world. The set of eyes that enable one to see is called Darshana Shastra, which is translated to mean philosophy1. The science of Ayurveda and its basic concepts are based upon the fundamental sciences which are called Darshana. No applied science can alone stand with out the support of the fundamental sciences. It was well realized by the expounders of Ayurveda, and therefore, Sushruta emphasized that by a study of a single Shastra, a man can never understand the true importance of this science of medicine. The physician, therefore, should study as many allied branches of science or philosophy as possible2. Although the nature of Darshana is generally understood in its metaphysical sense, but there are definite reasons to admit that Darshana are the fundamentals of Ayurveda. Ayurveda is a precise and comprehensive tool for healing physical and psychological welbeing and promoting optimal health, energy and vitality. It is called as the mother of all healing because it embraces all forms of healing. It accepts anything internally or externally that promotes health, wellbeing and happiness. Ayurveda explores the qualities and effects not only of food, medicine and behaviour but also of climate weather and the stars3. Ayurveda is known to be the upaveda of Athrvaveda. The philosophy of Sanatana Dharma is found in many religious books starting from the Vedas, the first written 1

Preamble document on this earth. Rugveda, Yajurveda, Samaveda and Atharvaveda were formulated in very ancient period. It is not one single person who has been the originator of this religion. As it is , the Indian civilisation can be traced back prior to the Vedas. The Vedas themselves are called ‘Apaurusheya’i.e.not written by any person. These have been said to be evolved. They project philosophies pertaining to a variety of sciences. Jyoutisha is one of the Anga (Branch) among shadangas of Veda4. Ayurveda is the Upaveda of Atharva Veda. For both of these Shastra, the fundamental science is the Darshana Shastra, where Darshana shastra has its base in Veda. Allmost all the knowledge found in the Indian subcontinent and to some extent found in other far-off places can be traced to the Vedic literature. The more we study Vedic literature more amazing facts are found and this knowledge can solve many existing questions of today. Jyoutisha shastra is the science that explains the movement of planets and their influence on human body activities. It also explains about the effects of good and bad deeds done in previuos life (Karma Vipaka). Jyoutisha shastra is intended to explain the the happenings of world based on time factor. Hence past, present and future of an individual can be predicted5. Astro-diagnosis is the science and art of obtaining scientific knowledge regarding disease and its causes as shown by the Graha, as well as the means of overcoming it. This new science of diagnosis and healing is slowly permeating the medical world. It is a science which will not set aside the old school of medicine and diagnosis, but it is an addition to the old school. The latter, we feel, will in time accept this newer method. At present many physicians are willing to co-operate with the newer schools

2

Preamble of thoughts.These open-minded physicians are ready to accept a more advanced method of diagnosis when it has been demonstrated to them as reliable6. Kusta is one among the Dheerghakaleena Vyadhis7. Ayurveda has dealt with the disease elaborately in all aspects. A separate chapter under the heading Kusta has been described for skin disease by our Acharyas8,9,10. Eventhough the skin diseases are not fatal, they create comparatively greater stress and strain due to the blemished skin. Therefore the Nidana, Samprapti and Chikitsa were given much importance. Kusta is considered as one among Astamahagada11 as the disease is difficult to cure. Before treating any disease it is very important to understand the nidaana.While explaining the

nidanas of Kushta, Acharyas have also mentioned

purakruta

papakarma along with Aharaja-Viharaja nidana. It is very difficult to analyse and to treat the disease Kushta caused by purakruta paapakarma alone or along with aharaja viharaja nidaanas. In such instances the knowledge of Jyoutisha shastra along with Ayurveda is more useful. Even in Chikitsa Siddhanta of Kushta along with Yuktivyapashraya line of treatment Daivavyapashraya Chikitsa is also mentioned12,13,14 Sushruta explains that by performing Tapas, Yajna etc along with oushadhopachara will help in curing the disease or it will help in reducing the effect of the papakarma and thus helps in curing the kusta. In Ashtanga Hridaya15, it is said that Kusta roga will cure completely if the patient worships Shiva, Shivasuta, relavent Nakshatra and sooryadi grahas. Hareeta Samhita explains the word Karma Vipaaka16 which is also explained in Jyoutisha Shastra. It means that the effect of Papa Karma done will take its own time to express in the form of any disease. The specific Papakarmas will produce its respective disease and Kusta is one among such diseases. Effect of such papakarmas which are done unknowingly will deminished by performing Chandrayana yaaga. Thus it is

3

Preamble revealed that if Daiva vyapashraya line of treatment is adopted along with Yuktivyapashraya and Satvavajaya Chikitsa then the disease will be cured easily. Ayurveda explains everything based on Thridosha for which Panchamahabhootas are the base. The Nidana, Lakshana, Samprapti and Chikitsa are all depending on the aggrevating and paccifying factors of Thridosha. Diseases are the results of change in the equilibrium of the Dosha which intern causes the vitiation of the Dhatus and Agni producing the unhealthy status in the body. Based on the predominancy of the Dosha the diseases are classified into Vataja, Pittaja, Kaphaja, Dvandvaja or Sannipataja. The Lakshanas are depending on these factors only. Thus the treatment will be given to bring back the Doshas into equilibrium state. Jyouthisha shstra which is purely related to the influence of Grahas on human activity explains that the grahas will have positive effect on human being if they are positioned in a right place or else they will produce ill effect, where in the severity of the effect depends on the place where they are situated. Man is cosidered as the replica of the univerese. Everything in the universe will have their direct influence on human being. Based on the quality and effect of these Grahas Acharyas have mentioned the related Panchamahabhootas and Doshas to each Grahas. To treat any patient the proper knowlegde of Nidanapanchaka is essential. If we know the specific reasons for any disease of a particular patient, it is easy to treat such patient also.The knowledge of Jyouthisha Shastra helps to diagnose the disease with proper reasons and even it throws a light on treatment also. In Dakshina Kannada District, there is a belief that many of the gravious skin diseases are the results of Purvajanmakrita papakarma, Nagadosha, and also by the influence of Kuja, Rahu and Budha Graha. For such diseases even Parihaara Kaaryas are also in practice by following Jyoutisha such as Ashlesha bali, Nagapooja, special offering to

4

Preamble God Subrahmanya, Ananthashayana etc. By doing such parihara along with medicinal treatment the success rate of curing such skin diseases are found more. Thus, to find the relevance of Jyoutisha shastra in diagnosing the skin disease with respect to Ayurveda is the need of the hour. Hence the present study entitled "Critical analysis of Kusta Roga with reference to Ayurveda and Jyoutisha Shastra” is undertaken. AIMS AND OBJECTIVES: • To diagnose the Kusta Roga by Ayurvedic approach based on Tridosha siddhanta. • To diagnose the Kusta Roga of the given subject through Jyoutisha Shastra. • Comparing the diagnosis of Kushta Roga through Ayurveda and Jyoutisha Shastra. • Comparing the role of Tridosha siddhanta in Kusta Roga as explained in Ayurveda and Jyoutisha shastra. Approach: The present study carries conceptual study of Ayurveda and Jyoutisha Shastra with reference to Thridosha theory and there by Kushta Roga. An analytical approach has been made through Ayurveda and Jyoutisha to diagnose the various patients suffering from skin diseases. The data regarding the present study has been collected from all available sources. Later critical analysis has been done about the diagnostic points of Kushta Roga as mentioned in Ayurveda and Jyoutisha. PRESENTATION: The dissertation work presented in six different chapters. The first chapter – Preamble consists of a general introduction to the present study, Thridosha theory, Kushta Roga in Ayurveda and Jyoutisha Shastra. The chapter also mentioned about the aims and objectives of the study. 5

Preamble The second chapter- Conceptual study consists of basic concepts of Ayurveda like Tridosha theory, Panchamahabhoota theory, Karya-Karana siddhanta and concepts of Jyoutisha shastra like Panchanga, Graha, Rashi, Dasha, Karmavipaka and interrelation between Ayurveda and Jyoutisha shastra. The third chapter- Review of literature consists of explanation of disease Kushta as per Ayurveda including its historical review, classification and Nidanapanchaka. The chapter also includes the explanation related to Twak Roga in Jyoutisha Shastra. The fourth chapter- observational study includes the critical analysis of the patients of Skin disease according to Ayurveda and Jyoutisha Shastra. The data collected from the diagnosed patients of Charakokta Kushta Roga and healthy volunteers

are

analysed and compared with the explanation of Kushta and role of Thridosha in Kushta as per Ayurveda and Jyoutisha Shastra. The fifth chapter – Discussion and Conclusion gives an account of applicability in diagnosing Kushta Roga with reference to various principles mentioned in Ayurveda and Jyoutisha Shastra. The chapter also deals a comparative diagnostic approach. Further the chapter conclusively says that the knowledge of Jyoutisha Shastra is helpful in diagnosing the Kushta Roga. The sixth chapter- Summary gives a brief discription about the present study. It summarizes and mentions about the outcome of the present work.

6

Preamble

References : 1.

Anil

Chawla,

A

Philosophy

of

Astrology,

Published

at

http://www.samarthbharat.com, 2004. Pp 1 2. LMÇü zÉÉx§ÉÇ AkÉÏrÉÉlÉÉå lÉ ÌuɱÉcNûÉx§ÉÌlÉzÉçcÉrÉqÉç | iÉxqÉɯWÒzÉ×´ÉÑiÉÈ zÉÉx§ÉÇ ÌuÉeÉÉlÉÏrÉÉΊÌMüixÉMüÈ || (xÉÑ.xÉÔ4/7) 3.David Frawley, Ayurvedic Astrology, Motilal Banarasidass Publishers Private Limited, Delhi.2007. Pp11. 4. Shreenivasa Acharya,

Prashnamargam with Chandrika Kannada Commentary,

Honna Padma Printers, Udupi. Pp2 5. Raman B.V, Planetary influences on Human Affairs.Pp25. 6. Max Heindel and Augusta Foss Heindel, Astro-Diagnosis A Guide To Healing. The Rosicrucian Fellowship International Headquarters Mount Ecclesia P.O. Box 713 Oceanside, California, 92049-0713, USA. 1998. 7. Charaka Samhita Sutra Sthana 10:18 8.Ch.Ni.5 & Ch.Chi.7 9. Su.Su.5 and Su.Chi.9 & 10 10. A.H. chi 19 and A.H. Ni 14 11. Madhava Nidana 1:18 12 Su.Ni. 5/31 13. Su.U.40/166 14. A.H.Chi.19/18 15. A.H Chi.19/98 16. H.S.2nd Sthana, 1st Chapter.

7

Conceptual Study

CHAPTER-2 CONCEPTUAL STUDY While understanding the different aspects of the disease Kushta in relation with Ayurveda and Jyoutisha, it is first and prime most important step to have the profound knowledge of the different concepts explained in both the Shastra in relation with skin disease. All the related theories and principles with respect to Kushta are to be analyzed for the proper diagnosis of the disease. The main goal of Ayurveda is curing the disease of diseased and maintaining the health of a healthy individual for which it is mainly relay upon the Thridosha. Ayurveda accepts the theory of Panchamahabhoota from which the theory of Thridosha has been evolved. The Nidana Panchaka and the Chikitsa are explained mainly based on Thridosha Siddhanta. These are designated as Dosha because of their capacity to vitiate and are themselves vitiated by other factors so they are refered as ‘Dooshayanti iti Dosha’. They are called as Dhatus also as they support the body in their normal state. As the study is related to Kushta Roga which is Bahyarogamargaja, and by observing different Prakruti viz, Vataja, Pittaja, Kaphaja, Dvandvaja and Sannipataja Prakruti, we can say that Pitta Prakruti persons are more prone to get Twak Roga1. Since Rakta is also one of the Dooshya in Kushta and is having the qualities similar to Pitta, they are directly having the influence on Kushta Roga. Even the Raktavaha Srotodushti leads to Kushta, Visarpa, Vidhradi, Charmadala, Piplu, Dadru, Shwitra, Paama, Kota etc2. The Swedavaha Srotomoola is Meda & Lomakoopa where both are related to Twak. Medas situating just beneath the skin and regulates the production of Sweda and it is also the Mala of Meda, the Dushti leads to Aswedana, Atisweda, Twak daha, and Romaharsha where in we observe these Lakshana in the Poorvaroopa of Kushta. 8

Conceptual Study While explaining the Dashavidha Pareeksha in clinical methods of Ayurveda for diagnosing the disease, our ancient Acharyas have mentioned the analysis of Prakruti prior to Vikruti. The Prakruti of a person has been explained based on Thridosha and Thriguna. The Prakruti depends on the predominance of Dosha during Shukra and Shonita Samyoga. While explaining the Nidana of Kushta, Saptadravyas are mentioned for both Prakriti and Vikriti. They are 3 dosha and 4 Dushyas ( Tvak, Rakta, Mamsa& Lasika). It has been told that xÉmiÉSìurÉÉÍhÉ MÑü¸ÉlÉÉÇ mÉëM×üÌiÉÌuÉM×üÌiÉqÉÉmɳÉÉÌlÉ pÉuÉÎliÉ | iɱjÉɧÉrÉÉå SÉåwÉÉ uÉÉiÉÌmɨÉzsÉåwqÉÉhÉÈ mÉëMüÉåmÉhÉÌuÉM×üiÉÉÈ, SÕwrÉÉ¶É zÉUÏUkÉÉiÉuÉxiuÉç‰ÉÇxÉzÉÉåÍhÉiÉsÉxÉÏMüɶiÉÑjÉï SÉåzÉÉåmÉbÉiÉÌuÉM×üiÉÉ CÌiÉ | LiÉiÉç xÉmiÉÉlÉÉÇ xÉmiÉkÉÉiÉÑMüqÉåuÉÉ…¡ûiÉqÉÉeÉlÉlÉÇ MÑü¸ÉlÉÉqÉç, AiÉÈ mÉëpÉuÉÉhrÉÍpÉÌlÉuÉïiÉïqÉÉlÉÉÌlÉ MåüuÉsÉÇ zÉUÏUqÉÑmÉiÉmÉÎliÉ ||(Cha. Ni.5/3)|| This sentence is composed of two words- Prakruti and Vikruti. Prakruti means the causative factors (3 Dosha & 4Dooshya) and Vikruti means the causative factors which have undergone morbid changes. In Kushta it is very necessary that all these 7 Dravyas should get vitiated by their specific causative factors. Otherwise they may not produce the Kushta. Here first the Doshas get vitiated which intern vitiates the 4 Dhatus. But these 7 altogether produces Kushta. While explaining the Nidāna two words i.e. Prakopana Vikruta and Doshopaghāta Vikruta have been explained. Prakopana Vikruta: The reason to get vitiated. The Thridosha will get vitiated by their own Prakopana Karanas. There will not be any Vikruti without the vitiated Doshas. Doshopaghata Vikruta: The vitiated Doshas further vitiates the 4 Dushyas. The Dhatus are unable to vitiate unless the Doshas get vitiated. In all types of Kushta these Saptadravyas are invariably involved. Here the vitiation of Dhatus is not in the form 9

Conceptual Study of Increase or decrease in their quantity but change in their actual composition due to the vitiated Dosha. The other Dhatus get vitiated and involved in the disease in later stages. In the first step all these 7 Dravyas are invariably involved in the causation of Kushta. These are the Arambhika Karanas so they have been stressed as “Saptako Dravya Sangraha” these 3 Dosha and 4 Dhatus are considered as the Saptadravya in the causation of Kushta which emphasis that all these are essentially involved in the pathogenesis of all varieties of Kushta. No Kushta is manifested itself due to the aggravation of one or two Dosha. Based on the permutation combination of various factors of Dosha like- Vata sometimes vitiated by its Ruksha Guna, sometimes by its Laghu Guna and sometimes by its Sheeta Guna. Depending on this, the vedana, Varna, Samsthana, Prabhava, Nama and Chikitsa are also varies even though they are produced by same causative factors. Similarly the classification of Kushta as Sapta Mahakushta, Ekakushta, Ashtadasha Kushta and Asamkhya etc also varies according to this. Kushtas are caused by the invariable vitiation of Thridosha still they are considered as Vatika, Paittika and Kaphaja based on the dominant Dosha in them. One can determine the nature of predominant Dosha from the specific variety of Kushta and vice versa. The causative factors are determined on the basis of specific manifestations and from the manifestations one can determine the cause. MÑü¸ÌuÉzÉåwÉæÈ SÉåwÉÌuÉzÉåwÉÉ SÉåwÉÌuÉzÉåwÉæÈ mÉÑlÉ¶É MÑü¸ÉÌlÉ | ¥ÉÉrÉliÉå iÉæWåïûiÉÑWåïûiÉÑxiÉÉÇ¶É mÉëMüÉzÉrÉÌiÉ || (cÉ.ÍcÉ.7/33) E.g. the manifestation of Kapala type of Kushta leads us to infer Vata as the predominant vitiating factor. Similarly from the predominance of Vata in a Kushta one can infer that the type of Kushta is Kapala, and for Pitta Udumbara. JYOUTHISHA SHASTRA Jyoutisha, which is often referred to as Vedic astrology, is an integral part of Indian life. It provides us with light on life. The ancient seers used it primarily for timing the

10

Conceptual Study rituals around which the Vedic culture was base. The origin of astrology is popularly referred to as Vedic astrology. As several of the Poojas and remedial measures prescribed in the Indian astrology are followed as per the Vedic system, it is called Vedic astrology. Vedic culture is one of the primordial cultures, has its own unique theology, philosophy, arts, sciences, and literature which exist to this present day. Vedic astrology is an integral part of this culture and has been practiced since time immemorial. The ancient scriptures like `Brhat Parasara Horasastra` and `Saravali` by Kalyanavarman mentions the gradual development of classical Indian astrology. According to various texts, the origin of Indian astrology was attributed to various gods and Rishis. The most popularly followed astrological classics today are the ones written by Rishis like Parashara, Varahamihira, Garga, Jaimini and their followers. The Jyouthisha Shastra has got three branches3: Siddhanta: Traditional Indian astronomy. Samhita: Also known as Medini Jyotisha (Mundane astrology), predicting important events based on analysis of astrological dynamics in a country's horoscope or general transit events such as war, earthquakes, political events, financial positions, electional astrology; house and construction related matters (Vastu Shastra), animals, portents, omens etc. Hora: Predictive astrology based on analysis of natal horoscopes and the moment a query is made. Indian astrology is based on the concepts which are related to the good and bad actions of the past life. The good and bad actions or Karma plays an important role in determining the fate of one`s future. According to Indian astrology a person is born at that place, on that day and on that moment when his individual fate is in perfect

11

Conceptual Study mathematical harmony with the progress of the stars and Grahas. It follows the divisional chart system, called the `Varga` system. Based on the planetary degrees at the time of birth, divisional charts are prepared, by dividing the degrees of the planets. These divisional charts are studied to ascertain the strength and weakness of Grahas and houses and also to study various aspects of ones life. The gradual prediction includes the `dasha` system which is based on the degrees of moon during the time of birth of a person. The `Dasha` system includes `Antardasha`, (Bhukti) or sub period, of another Grahas and so on. The `dasha` system is followed by the `Gochara`, or transit of Grahas which produce various results on the transition of various movements of Grahas. Indian astrology makes prediction following the `Prashna Kundali` system, or chart cast based on the time of the query. This is studied as an add-on chart to give predictions. The words “Graha” and “Nakshatra” are used in a slightly different sense in Jyoutiaha Shastra than in astronomy. For example, Sun (a star) and Moon (a satellite of earth) are called Graha in astrology, along with Mars etc. Graha means “Gruhnati gati visheshaaniti”- that which seizes or grasps holds and which have movement as its special character4. Basically, a Graha is a body that has considerable influence on the living beings on earth. Distant stars have negligible influence on us, but Sun, Moon and planets in the solar system have a great influence on our activities. So the word Graha is used to describe them. Nine Grahas are considered in Indian astrology. They are – Surya, Chandra, Kuja, Budha, Guru, Shukra, Shani and in addition, two “chaayaa grahas” (shadow planets) are considered in Indian astrology – Rahu and Ketu. These are also called “the north node” and “the south node” respectively (or the head and tail of dragon). Rahu and Ketu are not real Grahas; they are just some mathematical points.

12

Conceptual Study The Navagrahas are revolving around one imaginary circle of 360°. As there are 12 Rashis

viz.

qÉåwÉ, uÉ×wÉpÉ, ÍqÉjÉÑlÉ, MüMïüOûMü, ÍxÉÇWû, MülrÉÉ,

iÉÑsÉÉ, uÉ×ͶÉMü, kÉlÉÑxÉç, qÉMüU, MÑÇüpÉ and qÉÏlÉ each Rashi will be 30°. The Grahas are represented in 12 Rashis as shown in the table 2.1 and these are the Adhipati’s of respective Rashis5. Meena

Mesha

Vrushabha Mithuna

Guru.

Kuja

Shukra

Budha

Kumbha

Karkataka

Shani

Chandra

Makara

Simha

Shani

Surya

Dhanu

Vrushchika

Tula

Kanya

Guru

Kuja

Shukra

Budha

Table 2.1 Inter relationship between Graha and Raashi Among these Guru, Shukra, & Chandra are always considered as Shubha Grahas and Shani, Ravi, Rahu, Ketu, Ksheena Chandra & Kuja are known as Paapagrahas. Budha gives bad results with Paapagraha and Good results with Shubha Graha. Panchanga6 Accuracy of attributes depending upon Moon's motions was considered most crucial for the reliability of a Panchānga “having five limbs" namely Tithi, Nakshatra, Vara, Yoga, and Karana. If these five limbs, for example, the five attributes depending upon Moon, are accurate, an almanac is held to be reliable, because other elements are not so difficult to compute due to their slow rates of change. Tithi: – “xÉÔrÉïcÉlSìrÉÉå: AliÉUÇ ÌiÉÍjÉ:”

13

Conceptual Study This is the time during which the difference of the increment of longitude of the Sun and the Moon amounts to 12°. The lunar day is to the Hindu of the most prominent practical importance, since it is regulated the performance of many religious ceremonies and it depends upon the chief considerations of Muhurtha or electional astrology. In other words, the tithi represents the lunar energy, and lunar energy is identified with mental energy. Therefore a minute knowledge of the lunar movements constituting Tithis is said to give us wealth. Nakshatra: - The zodiac is marked by 27 constellations or nakshatras often termed lunar mansions. The position of a nakshatra is dependent upon the actual time taken by the Moon to traverse 13° 20' of ecliptic arc, of course, always beginning from the first point of the constellational zodiac. They are, Ashwini, Bharani, Kruttika, Rohini, Mrugashira, Ardra, Punarvasu, Pushya, Ashlesha, Magha, Poorva, Uttara, Hasta, Chitra, Swati, Vishakha, Anuradha, Jyeshta, Moola, Poorvashada, Uttarashada, Sravana, Dhanishta, Shatabhisha, Poorvabhadra, Uttarabhadra, Revati. Vaara: It is based on the Grahas. Each day is divided into 24 Hora which is equal to 1hr. The day is named on Graha which is moving in first Hora. The successive Graha will move with next Hora. This is based on the quotation “qÉlSÉqÉUåerÉ pÉÔmÉÑ§É xÉÔrÉïzÉÑ¢åülSÒeÉålSuÉ” means Shani (Manda), Guru (Amarejya), Kuja (Bhuputra), Surya, Shukra, Budha(Induja) and Chandra (Indu) respectively. For example in Shanivara, the first Hora is with Shani Graha, next with Guru, Kuja, Surya and so on for 24 hours. The 24th Hora is with Kuja. For the next day we have to count the 25th Hora onwards which is with Surya. So after Shanivara it is Ravivara. Similarly for the successive days also. Yoga: xÉÔrÉïcÉlSìrÉÉå: rÉÉåaÉ: rÉÉåaÉÈ |

14

Conceptual Study It is the period during which the joint motion in longitude of the Sun and the Moon amounts to 13° 20'. Yoga represents a conjunction of subtle influences which strengthen our bodies, remove the germs of disease, and help us to enjoy health and life in its various phases. Every Hindu almanac contains a column specifying the yoga for each day and when it would end. There are twenty-seven yogas viz. Vishkambha, Preeti, Aayushmaan, Saubhaagya, Sobhana, Atiganda, Sukarman, Dhriti, Shoola, Ganda, Vriddhi, Dhruva, Vyaaghaata, Harshana, Vajra, Siddhi, Vyatipaata, Variyan, Parigha, Shiva, Siddha, Saadhya, Subha, Sukla, Brahma, Indra and Vaidhriti. Karana: ÌiÉjrÉkÉïÇ MüUhÉqÉç | Each tithi is divided into 2 karanas. There are 11 karanas: Bava, Balava, Kaulava, Taitila, Garaja, Vanija, Vishti, Sakuna, Chatushpada, Naga and Kimstughna. The first 7 karanas repeat 8 times starting from the 2nd half of the first lunar day of a month. The last 4 karanas come just once in a month, starting from the 2nd half of the 29th lunar day and ending at the 1st half of the first lunar day. Factors responsible for analyzing a Horoscope: The good and bad effects of the Grahas depend upon their positions in which they reside and which Graha is residing with it. Uchcha- Neecha, Shatrutwa and Mitratwa, Karakatwa of Graha, Dasha, Lagnadi Dwadasha Bhava are the main factors which help in analyzing the Horoscope. The Navamshas also decide the effect of the Grahas7. For each Graha there is Uchcha and Neecha sthana. They will be strong in their Uchcha sthana and weak in Neecha sthana. The strong and weak positions of the Grahas with respect to Raashi are mentioned in the table 2.2 Graha

Uchcha

Neecha

Ravi

Mesha

Tula

Chandra Vrushabha Vrushchika Kuja

Makara

Karkataka 15

Conceptual Study Budha

Kanya

Meena

Guru

Karkataka

Makara

Shukra

Meena

Kanya

Shani

Tula

Mesha

Table 2.2 Strong and weak positions of the Grahas with respect to Raashi Shatrutwa and Mitratwa of Graha: If the Graha is residing with its Mitra (friendly) Graha then the result is good and effect is opposite if it residing with Shatru (enemy) as shown in the table 2.3 Graha

Mitra

Sama

Shatru

Ravi

Chandra, Kuja, Guru, Ketu Ravi, Ketu, Budha

Budha

Shukra, Shani, Rahu Rahu

Chandra Kuja Budha Guru

Ravi, Chandra, Guru, Ketu Ravi, Shukra, Rahu

Kuja, Shukra, Guru, Shani Shukra, Shani Kuja, Guru, Shani, Ketu Shani, Rahu

Shukra

Ravi, Chandra, Kuja, Ketu Budha, Shani, Rahu

Shani

Budha, Shukra, Rahu

Guru

Rahu

Budha, Shukra, Shani

Guru

Ketu

Kuja, Guru.

Ravi, Chandra. Kuja, Budha Guru. Table 2.3 Showing mutual relationship between Grahas

Rahu, Budha Chandra Budha, Shukra Ravi, Chandra, Ketu. Ravi, Chandra, Kuja, Ketu Ravi, Chandra, Kuja. Shukra, Shani

Karakatwa of Graha: The different Grahas causes different effects which are termed as Karakatwa of Graha which are shown in the table 2.4 Graha

Karakatwa

Ravi

Atmakaraka, Pitrutwa

Chandra

Mana, Maatru Karaka

Kuja

Satwa, Anuja, Bhoomi karaka

16

Conceptual Study Budha

Vaak, Jnaana karaka

Guru

Jnana, Budhi, putra & Shareera Sukha

Shukra

Bharya, Bhoga, Yana

Shani

Dukha, Marana, Anuchara. Table 2.4 Karakatwa of Graha

Lagnadi Dwadasha Bhava: In a Horoscope, Lagna is considered as first house and from Lagna the twelve houses are counted in clockwise direction. Each house has got its own significance. Lagna: Tanu Bhava- Tells about the body structure, health, behavior, wealth etc Dviteeya Bhava: Kutumba or Dhana Bhava- Family, economical status, savings, etc. Triteeya Bhava: Sahodara Bhava- Dhairya, Durbuddhi, Parakrama, Sahodara etc. Chaturtha Bhava: Sukha Bhava- Maatru, Friends, Bhoomi, Gruha, Abhivruddhi etc. Panchama Bhava: Santaana Bhava- Buddhishakti, Prajna, Medha, Viveka, Sanchita Punya, Soumanasya etc Shashta Bhava: Ripu Bhava- Enemy, Diseases, Death, Manovyasana etc. Saptama Bhava: Kama Bhava- Marriage, Relation of Bharya-Bhartru etc. Ashtama Bhava: Ayurbhava- Sarva nasha, Vipat, Apavada, Marana Kala, Vighna, living place etc. Navama Bhava: Bhagya Bhava- Bhagya, Dharma, Punya etc. Dashama Bhava: Karma Bhava- Devalaya, Occupation, servants etc. Ekadasha Bhava: Laabha Bhava- Sarvabheeshta prapti, Jyeshta Bratru, offsprings, Arthalabha etc. Dvadasha Bhava: Vyaya Bhava- Paapakrutya, Vyaya, Sthanachyuti, Anga vaikalya etc.

Dasha: 17

Conceptual Study Dasha systems are a hallmark of Vedic astrology. Vedic astrology has hundreds of Dasha system. Each Dasha system divides one’s life into periods, sub-periods and so on. All the periods are ruled by different planets. Some Dasha systems are planetbased and some are Rashi-based. Each dasha system is good at showing events of a specific nature. Each dasha system comes with rules for dividing one’s life into periods and sub-periods and rules for attributing different results to different periods, based on the planetary positions in the natal chart. These periods are called “Dasha” or “Maha Dasha” (MD). Sub-periods are called “Antar Dasha” (AD). Sub-sub-periods are called “pratyantardasha” (PD). Some dasas are good at showing matters related to longevity and death. They are called “ayur Dasha” (Daśa of longevity). Some Dasha are good at showing general results. They are called “phalita Dasha” (dashas of general results). Mind is a very important part of our existence and Moon governs it. Dashas are of many types like Vimshottari dasha, Shodashottari, Dvadashottari, Panchottari etc but Vimshottari dasha is considered for analyzing the Horoscope. The duration of Dasha of each Graha with respective Nakshatras is as shown in the Table 2.5 Nakshatra Krittika Uttara Uttarashada Rohini Hasta Shravana Mrugashira Chitra Dhanishta Aardra Swati Shatabhisha Punarvasu Vishakha Poorvabhadra

Graha

Dasha,Varsha (years)

Ravi

6

Chandra

10

Kuja

7

Rahu

18

Guru

16

18

Conceptual Study Pushya Anuradha Shani 19 Uttarabhadra Ashlesha Jyeshta Budha 17 Revati Ashwini Magha Ketu 7 Moola Bharani Poorva Shukra 20 Poorvashadha Table 2.5 Duration of Dasha of each Graha with respective Nakshatras Karma Vipaka Theory of Punarjanma and role of Karma are the two concepts of both Ayurveda and Jyoutisha Shastra. They are not the blind imagination of the philosophers rather they put forth based upon the cause and effect theory. It is very easy to apply the cause and effect theory to the physical phenomena but in regard to Karma theory the effect of action can not be physically analyzed. It is a conception, based on sound logic. The law of Karma operates through a series of births. Man has to suffer the consequences of his actions until he succeeds in regulating his actions by true knowledge and wisdom. The Karma done in the previous life will give their result in the later Janma. Jyoutisha Shastra reveals the result of our poorva karma, expressed probably in terms of what we crudely call planetary influences. Astrology and Karma are therefore interrelated. Astrology reveals the consequence of our actions which we do not remember in this life and are untraceable in this birth. The result of our unknown actions is what we call 'fate' or adrishtra. The law of Karma therefore indicates the cause and effect relationship8. MüqÉïhÉÈ

AkÉqÉïqÉÔsÉMüxrÉ

AzÉÑpÉTüsÉeÉlÉMüxrÉåÌiÉ

ÌuÉmÉÉMüÈ mÉËUhÉÉqÉÈ || 4

19

rÉÉuÉiÉç

Conceptual Study It is the effect of ashubha karma which results in the form of diseases. It has mentioned that karmas are the actions of previous life and the diseases due to them are the Karmaja Vyadhi and this is together called as Karma Vipaka. There are three categories of Karma8, viz., (1) Sanchita, (2) Prarabdha and (3) Agami. The Sanchita or accumulative Karma -Pertains to actions that are still lying latent "like

seeds

stocked

up

in

a

granary

for

fruition

in

future

lives."

Prarabdha or operative Karma- The present course of life is indicated by the, deeds or actions whose seed has already sprung up and whose machinery has been set in motion towards their fruition in the present life. Agami - Pertains to actions contemplated to be done. Each of these three is again subdivided into Kayika, Vachika and manasika Karma. According to Jyoutisha Shastra, Karma Vipaka includes the physical and mental ailments, their cause, remedial measures, diseases due to Paapakarma, problems due to Paapakarma, their root cause, Prayashchitta for them including both spiritual as well as medicinal remedy etc. Jyoutisha Shastra is said to be the indicator of Karmaphala. It throws light on the effects of the karmas done in the past life. The good and bad effects of the actions of past life are indicated by the 9 Grahas9. Even the life span of the person also decided by these Karmas only. By observing the positions of these Graha in a Horoscope, the results of actions of past life can be predicted. Thus to attain Purushartha, Sanchita Paapakarma should be diminished for which one has to follow right rituals and Prayaschitta procedures to achieve ultimate salvation. Karma is of two types10. A) Poorvajanmarchita B) Ihajanmarchita.

20

Conceptual Study If the person has done bad deeds in his previous life they will result in the form of disease in this life. These effects will diminish by Dana, Japa, Homa, Devatarchana and Oushadha Sevana etc. In Shatapatha Brahmana it has mentioned that the Sanchita Papa will produce the results in the form of diseases either for the period of 7, 5 or 3 years depending on the intensity of the Paapakarma. Thus by observing the positions of the planets in a Horoscope the effect of purvajanmakrita Paapakarma can be analyzed8. Inter-relation between Ayurveda and Jyoutisha Shastra Throughout the centuries, astrology had close connections with medicine. In ancient India, astrology and Ayurveda were intimately connected. An Ayurvedic doctor was required to be an astrologer too. Ayurveda and Jyoutisha Shastra share an energetic view of universe, recognizing certain harmonic keys to our existence on all levels. They hold that the order of life on earth and the structure of the universe, specifically the solar system are intrinsically related and follow the same laws and development of forces. Jyoutisha Shastra is the foremost of the six Vedangas. It is said to be the "Vedasya chakshu: khilashastrametat"11 i.e. “eye of the Veda” through which all Vedic knowledge can be properly applied. Ayurveda is the foremost of the four “Upaveda” or “secondary Vedas” through which a true Vedic life can be properly lived. Ayurveda and Jyoutisha Shastra are closely intervened not only with each other but all other Vedic sciences including Yoga, Vedanta etc. If we go through the classical texts of both the sciences there are many references which are identical. The details of such explanations are mentioned below: 1. Acharya Susrutha says, just as the Moon, Sun and Wind are necessary for the regular functioning of this world, so also it is Kapha, Pitta and Vāta that regulate the

21

Conceptual Study health of the human body12. Likewise in Jyoutisha also there is a reference that the effect of the three physical qualities (motion, energy and gravitation or inertia) on the living cell is on the same lines as it is in the cosmos. 2. Jyoutisha Shastra explained the basic concepts of Ayurveda in relation to Graha in many contexts such as Tridosha, Dhatu, Panchamahabhoota, Rutu, Shadrasa, Triguna, Angavayava13, 14 etc. as shown in the table 2.6 and 2.7 Graha

Dosha

Dhatu

Panchabhoota

Brihatjataka

Sarasangraha

Ravi

Pitta

`Pitta - vata

Asthi

_

Chandra

Vata-Kapha

Vata – Kapha

Rakta

_

Kuja

Pitta

Pitta

Majja

Teja

Budha

Thridosha

Thridosha

Twak

Prithvi

Guru

Kapha

Vata – Kapha

Vasa

Akasha

Shukra

Kapha – Vata

Vata – Kapha

Shukra

Jala

Shani

Vata

Vata - Pitta

Snayu

Vayu

Table 2.6 Relation of Graha with Dosha, Dhatu and Pancha Mahabhoota Graha

Angavayava

Rasa

Rutu

Guna

Ravi

Kukshi

Katu

Greeshma

Satwa

Chandra

Hrudaya

Lavana

Varsha

Satwa

Kuja

Shira

Tikta

Greeshma

Tamas

Budha

Vaksha

Mishra rasa

Sharat

Rajas

Guru

Uru

Madhura

Hemantha

Satwa

Shukra

Vaktra

Amla

Vasantha

Rajas

Shani

Janu

Kashaya

Shishira

Tamas

Rahu

Paada

____

____

_____

Ketu

Paada

____

____

_____

Table 2.7 Relation of Graha with Angavayava, Rasa, Rutu and Guna Here this correlation is made up of mainly based on the qualities of the Grahas. These Grahas will give rise to the diseases related to the particular Mahabhoota, Dosha, 22

Conceptual Study Dhatu etc i.e..Ravi Graha will give rise to Ushnaroga and diseases of Asthi Dhatu as it is related to Pitta; Chandra being Vata- Kapha gives rise to Sheeta Roga and diseases of Rakta etc15. 3. As mentioned by Acharya Sushruta, Varahamihira also mentioned the Masanumasika Swaroopa of Garbha along with ruling Graha for each month for Garbhastha Shishu16as shown in the Table 2.8 Month

Swaroopa of Garbha

Graha

Sushruta

Varahamihira

1st

Kalala

Kalala

Shukra

2nd

Ghana

Ghana

Kuja

3rd

Avayavankura

Avayavankura

Guru

4th

Angapratyanga

Asthi

Ravi

vibhaga 5th

Manas

Charma

Chandra

6th

Buddhi

Roma, Nakha

Shani

7th

Angapratyanga

Chaitanya

Budha

Sampoorna

Ravi & Chandra

________

Ravi & Chandra

vibhaga 8th

Oja chanchalatha

9,10th

Sampoorna

4. Prakruti of a person is also been explained in Jyoutisha Shastra based on the Graha situating in the Lagna as Lagna is the indicator of the health and Stature of the body17. If Ravi situating in Lagna, the person will be Pratapashali, well built body, Shyamaaruna Anga, Pingala Netra (Madhu varna), Good looking, Pitta Prakruti and Satwa Gunayukta. 23

Conceptual Study Chandra: Sancharasheela, Mruduvaak, Viveki, Shubha Drushti, Sthiranga, Buddhiman, Small and stout body stature. Vata-Kapha Prakruti. Kuja: Paapadrushti, small stature, Udaara, Chanchala, Thin kati, raktanga. Budha: Spashta vaak, Thin & beautiful stature, Hasyapriya, Vidwan. Guru: Long stature, Peetavarna, Medhavi, having good wealth Shukra: Ati buddhimaan, Shyamavarna, well built body Shubhadrushti Shani: Krushanga, Shyama varna, beautiful eyes but lazy. 5. In Charaka Samhita, while commenting on the procedure of Vamana Karma, Chakrapani explained that one should consider nakshatra, tithi, karana, muhurta etc for the success of the procedure. Likewise in Jyouthisha Pushya, Hasta, Jyeshta, Rohini, Shravana and Ashwini are considered as auspicious for performing any procedure to get success. Thus it is clear that even to get good results of the treatment the time, day etc plays a major role18. 6. It has been told that the disease Unmaada is getting aggravated on Parvasandhis i.e. on Amavasya and Pournami. Thus it is evident that even Soorya and Chandra Grahana also have their influence on Unmada19. 7.

In the context of Janapadodhwamsa Poorvaroopa, it has been told that the

Nakshatra, Graha, Soorya, Chandra will not be in the normal position. And the main Nidaana for this is Adharma which is the result of Sthanachyuti of these Graha Nakshatra etc20. 8. While explaining the common causes for diseases Acharya Vagbhata explains that “Graheshu anuguneshu cha” the Sooryadi Grahas should reside in Anukoola Rashi so that the person will be healthy always. Pratikoolasthita Grahas are responsible for the diseases21.

24

Conceptual Study 9. The diseases are also produced due to the bad effects of Sooryadi Grahas and Ashwinyadi Nakshatras and for Pariharartha Shantikarma, Homa, Prayashchitta, Niyama, and Dana etc to be followed22. 10. Ayurveda incorporates all forms of healing methodologies which promotes optimal health. So it explains Trividha Aoushadham23 i.e. three types of or some times we can say that three steps of treatment viz, Daivavyapashraya, Yuktivyapashraya and Satwavajaya. The word Daivavyapashraya is concerned with all the unknown circumstances which are beyond the perceive of reasoning. The word Deva has been used in the sense of that Karma which is related to our previous life. The evils of Poorva janma krita Karma can not be cured only by scientific methods of medicine etc because the disease so produced is related to our past life. They are related to the blessings of God. They include Mani-Mantra Dharana, Bali-upahara, Homa, Niyama, Prayashchitta, Upavasa, Svastivachana etc. The disease will get cured due to the Prabhava of these procedures. These types of treatment in the form of good deeds are recommended for the diseases caused by Deva. Jyoutisha Shastra also explains Prayashchitta and Parihara in the form of ManiMantra Dharana, Bali-upahara, Homa, Havana, Niyama, Prayashchitta, Upavasa, Svastivachana, Japa, Tapa etc. 11. In Hareeta Samhita, Acharya has devoted the whole chapter to the explanation regarding the Nakshatras, their good and bad effects, different Yogas related to them etc. Based on good and bad effects these 27 nakshatraas, there are two Yogas namely Amruta yoga and Kroora yoga has been explained24. Amruta Yoga: It gives good results considered as auspicious for every activity. Hasta Nakshatra of Ravivara, Mrugashira of Somavara, Ashwini of Kujavara, Anuradha of Budhavara, Puhya of Guruvara, Revati.of Shukravara, Rohini of Shanivara are

25

Conceptual Study considered as Amruta Yoga. They are Siddhi, Shukla, Shubha, preeti, Āyuśmāna, Soubhagya, Dhruti, Vruddhi, Dhruva and Harśana. Kroora Yoga: This is not auspicious Mortality rate will be always high if the diseases produced in this Yoga. They are, Magha of Ravivara, Vishakha of Somavara, Ardra of Kujavara, Moola of Budhavara, Kruttika of Guruvara, Rohini of Shukravara, Hasta of Shanivara. Such Yogas are, Shoola, Vajra, Atiganda, Vyaghata, Vyatipata, Vishkambha. He also explains duration of the disease, their curability and incurability with every Nakshatras. This is tabulated in Table 2.9

Nakshatra

Kāla

Nakshatra

Kāla

Ashwini

1 night

Hasta

Śeeghra lābha

Bharani

Mrutyubhaya

Chitra

15 days

Krittika

9 nights

Swāti

16 nights

Rohini

3 days

Viśākha

20 nights

MrigzÉçira

Atyanta Kashta

Anurādha

15 days

Ārdra

Mrutyubhaya

Jyeśtha

10 days

Punarvasu

7 nights

Moola

Death

Puśya

7 nights

Purvā śādha

15 days

Āśleśa

9 nights

Uttarā śādha

20 nights

Magha

Mrutyubhaya

Śravana

2 months

Purva

3 months

Dhaniśta

2 months

15 nights

Śatabhiśa

20 nights

Phalguni Uttara Phalguni 26

Conceptual Study Purva

1,2,3pāda-śubha

Purvabhadra

9 nights

Purvā śādha

1,2,3pāda-śubha

Uttarabhadra

15 days

Purvabhadra

1,2,3pāda-śubha

Revati

10 days

Phalguni

Table 2.9 Relation of duration of disease with Nakshatra. 12. Harita Samhita also mentioned that the effect of purvajanmakrita Paapa will result in the form of disease in the body and are called as karmaja Vyadhi. The Sadhyatva and Asadhyatva will depend upon the severity of the Papakarma. These diseases can be cured easily if treatment is done after performing proper Prayaschitaadi karma like Homa, Chandrayana yaga, Yajna, japa-tapa etc.25 13.Karma Vipaka according to Ayurveda also have the similar meaning. The attainment of Moksha is possible only when the Poorvajanmarchita Karma gets diminished. Until then he has to experience the Karmaphala. For this he has to follow some rules and regimens like, being in the company of Sajjana, performing Chandrayana Yaga, Upavasa, Brahmacharya, Kama Krodha tyaga etc26. 14. In the classical texts of Ayurveda the role of actions of previous life and their results have been mentioned in many contexts. The rationality of life span of an individual depends on the strength of Daiva and Purushakara. Where Daiva means “Daivamatmakrutam vidyaat karma yat pourvadaihikam” – the Karma done in the previous life and Purushakara means “Smruta: purushakarastu kriyatey yat ihaaparam” – the actions of present life. Based upon the strength of this Karma the life span of the person is classified into Deergha, Madhya and Alpa 27 15.While explaining the Nidana for Agantu Unmada he quotes “Mithyakrutam Karma cha poorvadehe” Chakrapani commenting on this explains that the karma means the actions of previous life. The bad deeds of previous life will lead to the 27

Conceptual Study production of Agantu Unmada. It has been told that in the causation of Agantuka Unmada if the Poorvajanmakruta Papakarmas are the cause then the Deva, Gandharva etc Graha will not have any role in that28. 16. Sushruta explains the Nidaana for Kushta as “paapakriyaaya purakruta karmayogachcha twagdosha bhavanti” – the unwholesome activities and effects of bad deeds of previous life are also the causes for Kushta29. 17. In Harita Samhita, Acharya explains that diseases are the results of actions of past life. Every disease is a form of Dukha and based on the karma they are considered as Sadhya or Asadhya. If the Karmas are done unknowingly then the effect will be diminished by performing Chandrayana etc Yagas and then the disease can be cured easily. (Ha.2-1/5-6) Karmaja Vyadhis according to him are Pandu, Kushta, Rajayakshma, Atisara, Prameha, Mutrāshmari, Mutrakrichra, Shoola, Shwāsa, Kasa, Shopha, Vrana. Apart from these Jwara, Ajirna, Chardi, Bhrama, Moha, Agnimandya, diseases of Yakrit- Pleeha, Arsha and Shosha are considered as Uparoga30. Harita also explains different Causes for different diseases along with Parihara. Even in Prashnamarga31 also we can find the Parihara Karyas for various diseases caused by Paapakarmas which are shown in the Table 2.10 mÉÉmÉMüqÉï

oÉë¼WûirÉ

urÉÉÍkÉ

mÉÉhQÒû

aÉÉåuÉkÉÉ

MÑü¸

UÉeÉblÉ

UÉeÉrɤqÉ

28

mÉËUWûÉU WûÉUÏiÉ xÉÇÌWûiÉ aÉÉåSÉlÉ, pÉÔÍqÉSÉl É, xuÉhÉïSÉlÉ . aÉÉåSÉlÉ, pÉÔÍqÉSÉl É, xuÉhÉïSÉlÉ .

mÉëzlÉqÉÉaÉï MÔüwqÉÉhQûWûÉå qÉ, xÉÑuÉhÉïSÉlÉ ÂSìxÉÔ£ü, AÉrÉÑxxÉÔ£ü eÉmÉ, xÉÑuÉhÉï aÉÉå, UÌuÉ mÉëÌiÉqÉÉ SÉlÉ ÂSìxÉÔ£ü,ClSìxÉÔ£ ü WûÉåqÉ

Conceptual Study qÉÉlÉuÉ uÉkÉÉ

AÌiÉxÉÉU

xuÉÉqrÉ…¡ûlÉÉÍpÉaÉqÉl É

qÉåWû

xuÉhÉïSÉlÉ , AµÉSÉlÉ.

aÉÑÂeÉÉrÉÉmÉëxÉ…¡åûl qÉѧÉUÉåa É É, AzqÉËU xuÉMÑüsÉeÉmÉëxÉ…¡û

pÉaÉlSU

xuÉhÉïSÉlÉ , AµÉSÉlÉ

mÉUÉåmÉiÉÉmÉ

zÉÔsÉ

A³ÉSÉlÉ

mÉæzÉÑlrÉ

MüÉxɵÉÉxÉ uÉëhÉ, rÉM×üiÉç UÉåaÉ aÉÑSUÉåaÉ , AzÉïxÉç qÉWûÉeuÉ U

xuÉhÉïSÉlÉ , AµÉSÉlÉ

AÍpÉzÉÉmÉ SåuÉÉsÉrÉå qÉsÉirÉÉaÉ oÉëɼhÉç xÉÇiÉmiÉ

xÉÑuÉhÉï U¦É SÉlÉ xÉÑuÉhÉï aÉÉå mÉëÌiÉqÉÉ SÉlÉ ÍzÉuÉxiÉÉå §É, ÍzÉuÉÉcÉïl É

aÉUÌuÉwÉ SÉlÉ

NûÌSï

kÉÔiÉïiÉ

AmÉxqÉÉU

eÉsÉSÉlÉ

ÌlÉM×ü¸ A³ÉSÉlÉ

AÎalÉqÉÉl±

WûuÉlÉMü qÉï

aÉpÉïmÉÉiÉMü

rÉM×üiÉç – msÉÏWûUÉ åaÉ

mÉUiÉÉmÉÉåmÉmÉÉiÉM üÉiÉç uÉëhÉzÉÔs É, ÍzÉUÈzÉÔs É

29

ÂSìxÉÔ£ü, AÉrÉÑxxÉÔ£ü eÉmÉ xÉuÉï UÉåaÉlÉÉzÉMü WûÉåqÉ,, xÉÑuÉhÉï aÉÉå mÉëÌiÉqÉÉ SÉlÉ mÉYuÉÉ³É SÉlÉ, uÉÉÂÍhÉ qÉl§É eÉmÉ. ÌiÉsÉSÉlÉ, xÉÑuÉhÉï MüqÉsÉ SÉlÉ xÉÑuÉhÉï U¦É,UeÉiÉ, aÉeÉ mÉëÌiÉqÉ SÉlÉ ÌiÉsÉSÉlÉ, xÉÑuÉhÉï MüqÉsÉ SÉlÉ, ̧ÉzÉÔsÉ SÉlÉ

qÉWûÉSÒaÉïqÉl§Ée ÉmÉ, AqÉëTüsÉWûÉåqÉ , mÉgcÉSÒaÉï qÉl§É WûÉåqÉ, ÂSìxÉÔ£ü, AÉÌSirÉWØûSrÉ mÉÉUÉrÉhÉ A³ÉmÉÉlÉÉÌS SÉlÉ AÉUÉåarÉqÉl§É eÉmÉ WûÉåqÉ AÎalÉ SåuÉiÉ qÉl§É eÉmÉ aÉÂS xÉÑuÉhÉï mÉëÌiÉqÉ SÉlÉ U¦ÉSÉlÉ

Conceptual Study AmÉårÉmÉÉlÉUiÉ

U£üÌmɨÉ

SÉuÉÎalÉSÉrÉMü

ÌuÉxÉmÉï

oÉWÒûuÉפÉÉåmÉNåûÌS mÉUSìurÉÉmÉWûÉU

oÉWÒûuÉë hÉ aÉëWûÍhÉ

xuÉhÉïxiÉårÉ

MÑülÉZÉ

qÉkÉÑbÉ×iÉ SÉlÉ uÉlÉxmÉÌiÉ xÉÑuÉhÉï ÍxÉgcÉlÉ xÉmÉïSÉlÉ uÉ×¤É ÍxÉgcÉlÉ ÂSìxÉÔ£ü, AÉrÉÑxxÉÔ£ü eÉmÉ,AÎalÉ mÉëÌiÉqÉÉ SÉlÉ xuÉhÉïSÉlÉ

UeÉiÉ cÉÉåU

ÍcɧÉMÑü¸

UeÉiÉ SÉlÉ

§ÉmÉѶÉÉæU

ÍxÉkqÉ

§ÉmÉÑ SÉlÉ

xÉÏxÉWØûiÉç

qÉÑZÉUÉå aÉ

MÔüwqÉÉhQû WûÉåqÉ, aÉÉrÉÌ§É eÉmÉ, xÉÑuÉhÉï aÉeÉ mÉëÌiÉqÉ SÉlÉ, AÉæwÉkÉkÉÉlrÉ SÉlÉ.

Thus, there are many more astrological references in Ayurveda such as in Kutipraveshika rasayana32, Kevalamalaki Rasayana33, .Kilasa Nidana34, Madanaphala Sangrahana Vidhi35, time to enter into the Sootikagara36, Nāmakarana Samskara37, Nidana for the vitiation of all the three Doshas38 and Nidana of Masurika39.

30

Conceptual Study

References: 1. Ch.Vi.8/97 2. Ch.Su.28/11-12 3. P.M.1 4. S.K.D 5. B.J. 6. J.P 7. J.P 1/25-30 8. Raman B.V, Planetary influences on Human Affairs.Pp 25. 9. P.M.1/36-37 10. P.M.9/45. 11. P.M.1/12 12. Su.Su.21/18 13. P.M. 11/3-4, P.M 12/11-14, 27-28 14. J.P.2/27 15. P.M.12/11-16 16. B.J.4/16 17.J.P.2/53-59 18. Ch.Su.15/9 19. Ch.Ni.7/14. 20. Ch.Vi.3/4 21 A.H.Su. 1/31 22 Su.Su.6/19-20 23 Ch.Su.11/54. 24 H.S. 2nd Sthāna-6th chapter 25 H.S 1.2/3-6 26 Ch.Sh.1/143-146 27. Ch.Vi. 3/29-32 28 Ch.Chi.9/16 29.Su.Chi.9/3. 30. H.S.2nd Sthana 1st chapter 31. P.M. 23/2-36 31

Conceptual Study 32. Ch.Chi.1-1/21 33. Ch.Chi.1-3/10 34. Ch.Chi.7/177 35. Ch.Ka.1/13 36. Su.Sh.10/6 37. Su.Sh.10/27 38. Asht.Sam.Ni.1/28 39. Ma.Ni.54

32

Review of Literature

CHAPTER 3. REVIEW OF LITERATURE Kushta is one of the most baneful diseases afflicting man. Ayurveda has dealt with the disease in all aspects elaborately. The description of the Lakshanas of different varieties in accordance with predominant doshas, and also the involvement of the Dhatus is exhaustive. A separate chapter under the heading ‘Kushta’ has been described for skin diseases by our Acharyas. Almost all the Acharyas have further classified Kushta into MahaKushtha and Kshudra-Kushtha. The exact difference between Maha-Kushtha and Kshudra-Kushtha is often controversial.

But in general, Maha-Kushtha is

considerably graver than Kshudra-Kushtha. ETYMOLOGY OF THE WORD KUSHTHA MÑüwhÉÉÌiÉ A…¡ûqÉç | MÑüwÉç ÌlÉwMüwÉãï | MÑüwhÉÌiÉ uÉmÉÑÈ CÌiÉ MÑü¸qÉç | MÑüÎixÉiÉå ÌiɸÌiÉ ÌMÇüuÉÉ MÑüwhÉÉÌiÉ A…¡ûqÉç A…¡ûÉÌlÉ uÉÉ | (zÉ. Mü.SØqÉ) MÑüÎixÉiÉqÉç ÌiɸÌiÉ uÉÉ | (WãûqÉÉÌSì) The word kushta is derived from the Sanskrit root MÑüwÉç ÌlÉwMüwÉïhÉå with YjÉlÉç mÉëirÉrÉ. MÑüwÉç means to tear, extract, pull or draw out. When the vitiated doshas provoke the four body elements and if this derangement of the seven factors is not cared to, a disease is formed inside the body which manifests itself on the skin and makes it ‘Kutsit’ or contemptible (A.S.Ni.14:5). becomes despised; therefore it is called ‘Kustha’. HISTORICAL ASPECTS OF KUSHTA

33

The whole body

Review of Literature Considering history of a particular subject is to reveal basic knowledge for research work. Probing into ancient literature is sufficient enough to denote that the various skin disorders (Kushtha rogas) alongwith their various manifestations were known to Indians from time immemorial.The history of ‘Kushtha’ can be traced back to the vedic period. VEDIC PERIOD Vedas are considered to be the oldest record of literature in the world, where scattered references of the Kushtha can be picked. Rigveda identified this disease with characteristic features of Vivarnata and Romashatana1. But the word Kushtha seems to be used for a medicinal plant and not for the skin disease. There are examples of different skin diseases cured by Lord Indra and Ashwini Kumaras. In Shukla Yajurveda, different medicines with the capacity of curing Kushtha have been mentioned. In Atharvaveda, skin has been described as one of the chief site of the diseases and Kushtha has been defined as ‘Kutsita Rupavarna’. The drug ‘Kushtha’ has been advocated for its management2. From the above description, we can conclude that skin diseases were quite prevalent from the Vedic period and were treated with different medicines. PURANA PERIOD In various Puranas, there is no elaborate description available about Kushtha except in Garudapurana and Agnipurana. mentioned in some chapters3.

In Agnipurana, Kushtha and its treatment are Internal uses of ‘Khadira’ and external uses of

‘Haratala’ and ‘Manahshila’ have been mentioned. In Garudapuranas & Dhanwantari Samhita, there is detail description of skin diseases and their management in Kushtha chapter. SAMHITA PERIOD 34

Review of Literature The illustrative and systematic compilation of the knowledge of Ayurveda, first stated in the Samhita period. The primitive form of the knowledge regarding the science of life, which existed in Vedas, was scientifically developed in Samhita period. Skin diseases were described in Ayurveda, under the heading of Kushtha. Harita Samhita: In Hareeta Samhita, the description of Kushtha is available in 3rd sthana 39th chapter. Here 18 types of Kushta¸ has been explained but there are difference in their nomenclature and signs & symptoms. Kashyapa Samhita: In Kashyapa Samhita, Kushtha is described in ‘Kushta Chikitsa Adhyaya’ and total 18 types of Kushthas have been described under Sadhya and Asadhya categories. Bhela Samhita: In Bhela Samhita, Kushtha has been described in Sutra 4th , Nidana 5th and Chikitsa sthana 6th chapters. Charaka Samhita: In Charaka Samhita, the skin diseases have been described under the heading of Kushtha roga. Kushtha has been discussed elaborately in Nidana sthana Chapter 5 and Chikitsa sthana Chapter 7. Sushruta Samhita: In Sushruta Samhita, Kushtha has been described in Nidana sthana Chapter 5 regarding aetiopathogenesis and its management in Chikitsa sthana Chapter 9 and 10. He also identified the contagious nature and genetic predisposition of Kushtha. Ashtanga Sangraha & Ashtanga Hrudaya: In Ashtanga Samgraha and Ashtanga Hridaya, the disease Kushtha has been described in detail in Nidana sthana and Chikitsa sthana. SANGRAHA KALA Madhava Nidana: In Madhava Nidana, the aetiopathogenesis of Kusta is described in the chapter of Kushtha Nidana4.

35

Review of Literature Sharangadhara Samhita: In Sharangadhara Madhyama Khanda, 7th chapter, mentioned 18 types of Kushtha. Bhava Prakasha: Bhavaprakasha mentioned Kushta under Kushtha Rogadhikara, Madhyama Khanda 53rd chapter. Basavarajeeyam: Kushta has been described in 13th Prakarana and Karmavipaka of Kushta also mentioned in 24th Prakarana. Veerasimhavaloka: In 44th chapter, Kushta has been explained in detail along with Karma Vipaka and relavence of Jyoutisha Shastra. In this chapter, the Acharya said that Person may be affected by kushta if in the Horoscope, •

Rahu and Ravi are residing in 8th house from the Lagna.

•

Shukra, Ravi and Shani are in the same house.

•

Shani is residing in 8th Huose.

•

Shukra residing in Simha rashi and with the Drushti of Ravi.

•

Surya in Neecha sthana and in Budhantardasha in Surya dasha, then the person will get Paama.

•

Budhantardasha in Chandradasha.

Jaataka parijata: In 6th chapter 86th shloka, it has been explained in detail that Person may be affected by the diseases related to twak, if in the Horoscope, •

Lagna is associated with Shashtesha (Budha) then the person may suffer with Dehavrana.

•

Either Surya, Kuja or Rahu is situated in Lagna or 2nd or 7th or 8th place or their Drushti to each other will lead to Masurika.

•

The Shashtaadhipati (Budha) situated in Lagna along with Rahu or Ketu, then the person will get Deha vrana

•

Apart from Lagnadhipati if other Paapagraha situated in lagna will lead to kushta. 36

Review of Literature Parashara Hora: In 18th chapter , it has been mentioned that Person may be affected by the diseases related to twak, if in the Horoscope, •

Budha as lagnesha along with Kuja, Shani, Chandra and Rahu; Chandra in Lagna along with Rahu; Lagnadhipati is not residing there then person may affect with Shweta kushta.

•

In Lagna if Chandra along with Shani , then the person may get Krishna kushta.

•

In Lagna if Chandra along with Kuja, may lead to Raktakushta.

•

Guru in 8th place and Chandra in the place of Guru, then the person may get Kushta in the age of 12-19.

•

In 6th place if Shaniyukta Chandra is residing, then the person may get the Kushta in the age of 55.

Praśnamarga: In 12th chapter , it has been mentioned that Person may be affected by the diseases Kushta, if in the Horoscope, Ravi, Kuja, Budha or Rahu is situated in Anishta sthana ie 6th or 8th or 12th place from lagna. Role of Dasha and Bhukti in causing the disease Jaataka Parijata: •

The person may be affected by some disease in Ravi Dasha- Chandra Bhukti, Chandra Dasha- Kuja Bhukti, Chandra Dasha-Rahu Bhukti, Kuja Dasha- Shani Bhukti, Kuja Dasha- Ravi Bhukti, Rahu Dasha- Shukra Bhukti, Guru Dasha -Rahu Bhukti, Shani Dasha- Kuja Bhukti, Shani Dasha -Rahu Bhukti, Budha DashaChandra Bhukti, Budha Dasha- Kuja Bhukti, Budha Dasha- Guru Bhukti, Ketu Dasha -Kuja Bhukti and Shukra Dasha- Ravi Bhukti.

•

In Rahu Dasha -Shani Bhukti and Shani Dasha- Ketu Bhukti, person will be affected with Vata-Pitta Roga

•

In Shani Dasha -Shani Bhukti person will be affected with Vata-Kapha Roga 37

Review of Literature •

In Ravi Dasha - Kuja Bhukti, Pitta Roga will manifest.

•

In Chandra Dasha- Shani Bhukti, Vata –Pitta Vyadhi will manifest.

Parashara Hora: •

During the Dasha of Shashtesha, person may affect with the disease.

•

If Shani is residing in 8th or 12th place from Ravi then in the Ravi Dasha- Shani Bhukti person will suffer from the diseases like Vata, Shoola, Kushta, Jwara, Atisara.

•

If Budha is residing in 2nd or 7th place from Ravi then person may afflicted with the diseases during Ravi Dasha- Budha Bhukti.

•

If Ketu is residing in 2nd or 7th place then in Chandra Dasha-Ketu Bhukti person will get any disease.

•

If Rahu is residing in 8th or 12th place then in Kuja Dasha-Rahu Bhukti person may afflicted with diseases of Vata and-Pitta.

•

If Guru is residing in 6th, 8th or 12th place from Kuja or in his Neecha Rashi along with Papagraha then in Kuja Dasha -Guru Bhukti person may get the diseases of Pitta Dosha.

•

If Shukra is residing in 6th, 8th or 12th house along with Papagrha then in Kuja Dasha Shukra Bhukti person will get the diseases.

•

Ketu if residing in 8th or 12th place then person may get Vranadi Charmavyadhi’s in Rahu Dasha Ketu Bhukti.

•

If Shukra is residing in 6th,8th or 12th place or in Neecha Sthana or in Shatru graha along with Shani or Kuja or Rahu then in Rahu Dasha- Shukra Bhukti person may get some diseases.

•

If Shukra is in 6th 8th or 12th house along with Papagraha then person may suffer from Rakta Vikara during the Rahu Dasha-Shani Bhukti. 38

Review of Literature

CLASSIFICATION OF KUSHTHA In Ayurvedic classics, classification of Kushtha has been carried out with different views. Broadly Kushtha have been classified into two groups. Maha-Kushtha and Kshudra-Kushtha. Chakrapani in his commentary on Ch. Ni 5:4 indicated that in the Kshudra-Kushtha, the signs and symptoms of Maha-Kushtha are manifested in less intensity.

Charaka clarifies that due to various forms of permutation and

combinations of doshas, Kushta can be classified into 7 types, 18 types and in fact innumerable types. No single variety of Kushta is due to any one Dosha, though the provocative morbid Doshas are the same in all the varieties at they are differentiated by the different dose of morbidity, sequel and location which produce the difference in their characteristic pain, colour and effect, name and treatment. The main varieties of Kushtha according to different Ayurvedic classics are tabulated below: qÉWûÉMÑü¸: Ref cÉ. xÉÇ.

xÉÑ. xÉÇ.

A. WØû.

A.xÉÇ

qÉÉ.ÌlÉ

1.

MüÉmÉÉsÉ

AÂhÉ

MüÉmÉÉsÉ

MüÉmÉÉsÉ

MüÉmÉÉsÉ

2.

ESÒqoÉU

ESÒqoÉU

ESÒqoÉU

ESÒqoÉU

ESÒqoÉU

3.

qÉhQûsÉ

GwrÉÎeÉÀû

qÉhQûsÉ

qÉhQûsÉ

qÉhQûsÉ

4.

GwrÉÎeÉÀû

MüÉmÉÉsÉ

GwrÉÎeÉÀû

GwrÉÎeÉÀû

GwrÉÎeÉÀû

5.

mÉÑhQûUÏMü MüÉMühÉMü

6.

ÍxÉkqÉ

mÉÑhQûUÏMü SSØ

7.

MüÉMühÉMü

SSØ

mÉÑhQûUÏMü mÉÑhQûUÏMü mÉÑhQûUÏMü

MüÉMühÉMü

SSØ

SSØ

MüÉMühÉMü

MüÉMühÉMü

Table 3.1 The varieties of Maha Kushta

39

Review of Literature

¤ÉÑSìMÑü¸ R ef

1. 2. 3. 4. 5.

cÉ. xÉÇ. LMüMÑü ¸ cÉqÉïMÑ ü¸ ÌMüÌOûp É ÌuÉmÉÉÌ SMü AsÉxÉM ü

xÉÑ. xÉÇ. xjÉÔsÉ wMü qÉWûÉM Ñü¸ LMüMÑü ¸

A.xÉÇ

qÉÉ.ÌlÉ

LMüMÑü ¸ cÉqÉïMÑ ü¸ ÌMüÌOûp É ÌuÉmÉÉÌ SMü

LMüMÑ ü¸ cÉqÉïM Ñü¸ ÌMüÌOûp É AsÉxÉM ü

ÌuÉxÉmÉï

AsÉxÉ ÍxÉkqÉ

LMüMÑü ¸ cÉqÉïMÑ ü¸ ÌMüÌOûp É ÌuÉmÉÉÌ SMü AsÉxÉM ü ÍxÉkqÉ

cÉqÉïSsÉ mÉÉqÉ

cÉqÉïSsÉ mÉÉqÉ

mÉÉqÉ

ÌuÉxTüÉå Oû

ÌuÉxTüÉå Oû

ÌuÉxTüÉ åOû

zÉiÉÉÂ

zÉiÉÉÂ

zÉiÉÉÂ

cÉqÉïSsÉ

6.

SSèØ

7.

cÉqÉïSsÉ

8.

mÉÉqÉ

9.

ÌuÉxTüÉå Oû

mÉËUxÉ mÉï ÍxÉkqÉ ÌuÉcÉÍcÉï Mü ÌMüÌOûp É

zÉiÉÉÂ

mÉÉqÉ

1 0. 1 1.

A.WØû.

ÌuÉcÉÍcÉï ÌuÉcÉÍcÉï ÌuÉcÉÍcÉï UYxÉÉ Mü Mü Mü Table 3.2 The varieties of Kshudra Kushta

Classification according to Dosha MÑü¸ pÉåS

cÉ. xÉÇ.

MüÉmÉÉsÉ AÉãSÒqoÉU qÉhQûsÉ GwrÉÎeÉÀû

uÉÉiÉ ÌmÉ¨É MüTü uÉÉiÉÌmÉ¨É mÉÑhQûUÏMü MüTüÌmÉ¨É ÍxÉkqÉ uÉÉiÉMüTü MüÉMühÉ Ì§ÉSÉåwÉ LMüMÑü¸ uÉÉiÉMüTü cÉqÉï MÑü¸ uÉÉiÉMüTü ÌMüÌOûpÉ uÉÉiÉMüTü 40

xÉÑ. xÉÇ. uÉÉiÉ ÌmÉ¨É ÌmÉ¨É MüTü MüTü ÌmÉ¨É MüTü ÌmɨÉ

uÉÉ uÉÉiÉ ÌmÉ¨É MüTü uÉÉiÉÌmÉ¨É MüTüÌmÉ¨É uÉÉiÉMüTü ̧ÉSÉåwÉ uÉÉiÉMüTü uÉÉiÉMüTü uÉÉiÉMüTü

SSèØ cÉqÉïSsÉ MücNÒû

ÌuÉcÉÍcÉ ïMü

Review of Literature ÌuÉmÉÉÌSMü

uÉÉiÉMüTü uÉÉiÉMüTü ÌmɨÉMüTü ÌmɨÉMüTü ÌmɨÉMüTü ÌmɨÉMüTü ÌmɨÉMüTü MüTü

-

uÉÉiÉMüTü AsÉxÉMü uÉÉiÉMüTü SSØ üMüTü MüTüÌmÉ¨É cÉqÉïSsÉ ÌmÉ¨É MüTüÌmÉ¨É mÉÉqÉ ÌmÉ¨É MüTüÌmÉ¨É ÌuÉxTüÉåOû MüTüÌmÉ¨É ziÉÉ MüTüÌmÉ¨É ÌuÉcÉÍcÉïMü ÌmÉ¨É uÉÉiÉÌmÉ¨É Table 3.3 Classification of Kushta Apart from these common, Sushruta has mentioned other Kusta’s

SÉåw É

AÂh É uÉÉi É

xjÉÔsÉÂwM ü MüTü

qÉWûÉMÑü ÌuÉxÉmÉ mÉËUxÉm ¸ ï Éï MüTü ÌmÉ¨É uÉÉiÉ

UYx É MüT ü

Thus if we considered the definition of the Kushtha ‘Kutsitam Karoti’ and ‘Kushnati vapu’ we can classify the 11 Kushthas under these two as, MÑüÎixÉiÉqÉç MüUÉåÌiÉ MüÉmÉÉsÉ

MÑüwhÉÉÌiÉ uÉmÉÑÈ MüÉmÉÉsÉ

AÉæSÒqoÉU

AÉæSÒqoÉU

qÉhQûsÉ

qÉhQûsÉ

GwrÉÎeÉÀû

GwrÉÎeÉÀû

mÉÑhQûUÏMü

mÉÑhQûUÏMü

MüÉMühÉ

ÍxÉkqÉ

ÌuÉmÉÉÌSMü

MüÉMühÉ

cÉqÉïSsÉ

LMüMÑü¸

ÌuÉxTüÉåOû

cÉqÉïMÑü¸

zÉiÉÉÂ

ÌMüÌOûpÉ

ÌuÉcÉÍcÉïMü

AsÉxÉMü 41

Review of Literature SSØ cÉqÉïSsÉ mÉÉqÉÉ zÉiÉÉÂ ÌuÉcÉÍcÉïMü Table 3.4 Classification of Kushta according to the Definition. All Mahakushta except Sidhma will cause both discoloration and destruction of the affected part whereas Sidhmakushta causes only discoloration. In case of Kshudrakushta they will result in either one of the above except for Shataru, Vicharchika & Charmadala. Aetiological factors of Kushta are mentioned by different Ayurvedic texts may be classified into following groups. a) Ahara

b) Vihara

c) Achara

The details of the Hetus are tabulated below : a). Aharaja Nidana: ÌlÉSÉlÉ ÍcÉÍsÉÍcÉq ÉÇ mÉrÉxÉÉ

cÉ.x ÉÇ +

xÉÑ.x ÉÇ

A.W èû

A.xÉ pÉå.x Ç ÉÇ

WûrÉlÉMü, + rÉuÉ, cÉÏlÉMü, E¬ÉsÉMü, MüÉåUSÕz É with A³É, SÍkÉ, iÉ¢ü, MÑüsÉijÉ, qÉÉwÉÉ, AiÉxÉÏ, MÑüxÉÑqo É xlÉåWû aÉëÉqrÉ, AlÉÔmÉ, AÉæSMü qÉÉÇxÉ

-

+

42

WûÉ.x ÉÇ

qÉÉ.Ìl pÉÉ.m É. Éë

Review of Literature ¤ÉÏUåhÉ xÉÌWûiÉ AÍkÉMü xÉåuÉlÉ ÌmÉmmÉÍs É, MüÉMüqÉÉ ÍcÉ, sÉMÑücÉ SÍkÉ, xÉÌmÉï xÉÌWûiÉålÉ

+

AqsÉ

+

-

SìurÉÇ ¤ÉÏUåhÉ Table 3.5 Viruddhaaharaja Nidana ÌlÉSÉlÉ

cÉ.x ÉÇ lÉuÉɳÉ, + SÍkÉ, qÉixrÉ, AqsÉ, sÉuÉhÉ AÍkÉMü xÉåuÉlÉ. ÌiÉsÉ, ¤ÉÏU, aÉÑQû AÍkÉMü xÉåuÉlÉ

+

SìuÉ, ÎxlÉakÉ, aÉÑÂ, AÉWûÉ U AÍkÉMü xÉåuÉlÉ

+

xlÉåWûl É AÌiÉrÉÉ åaÉ

+

qÉkÉÑ,

+

xÉÑ.x ÉÇ

A.W èû

A.xÉ pÉå.x Ç ÉÇ

WûÉ.x ÉÇ

+

43

qÉÉ.Ìl pÉÉ.m É. Éë + +

+

+

+

+

Review of Literature TüÉÍhÉi É xÉiÉiÉ EmÉrÉÉ åaÉ ÌuÉSÉÌ Wû A³ÉmÉÉ lÉ

+

+

AeÉÏhÉå ï pÉÉåeÉl É

+

+

+

+

+

AkrÉzÉl É

+

+

+

+

+

AxÉÉiqr É pÉÉåeÉl É

+

Table 3.6 Mithyaharaja Nidana b) Viharaja Nidana ÌlÉSÉlÉ

cÉ.xÉÇ xÉÑ.xÉÇ A.Wèû A.xÉÇ pÉå.xÉÇ WûÉ.xÉÇ qÉ

xlÉåWû mÉÏiÉxrÉ, + uÉÉliÉxrÉ urÉÉrÉÉqÉ aÉëÉqrÉkÉqÉï xÉåÌuÉlÉÉå

+

FwqÉÉÍpÉiÉmiÉ

+

zÉÏiÉÉåwhÉ + urÉirÉÉxÉqÉlÉÉlÉÑmÉÔuÉï

+

+

bÉqÉï, ´ÉqÉ, pÉrÉ + AÉiÉÉïlÉÉÇ SìÙiÉÇ zÉÏiÉÉqoÉÑ xÉåuÉlÉÇ

+

ÍqÉjrÉxÉÇxÉaÉïxÉåuÉlÉ

+ Table 3.7 Mithya Viharaja Nidana

ÌlÉSÉlÉ uÉåaÉ kÉÉUhÉ

cÉ.x ÉÇ +

mÉgcÉMüqÉ + ÉïÍhÉ Ì¢ürÉÉqÉhÉ

xÉÑ.x ÉÇ +

A.W èû

A.x ÉÇ

+

44

pÉå.x ÉÇ +

WûÉ.x qÉÉ.Ì pÉÉ. ÉÇ lÉ. mÉë + +

Review of Literature å ÌlÉÌwÉ® xÉåuÉlÉ xlÉåWûmÉÉ lÉ ÍqÉjrÉÉrÉÉå aÉ

+

Table 3.8 Vega Vidarana and Panchakarma Apacharaja Nidana c). Acharaja Nidana ÌlÉSÉlÉ mÉÉmÉ MüqÉï ÌuÉmÉë, aÉÑÂ bÉwÉïhÉÇ

cÉ. xÉ Ç +

xÉÑ .xÉ Ç +

A.W èû +

+

+

+

+

+

xiÉårÉ

A.xÉ Ç

Wû qÉÉ. É.xÉ ÌlÉ. Ç + +

pÉÉ.m Éë

+

pÉå .xÉ Ç +

+

+

+

+

+

+

Table 3.9 Acharaja Nidana

Signs and symptoms: mÉÔuÉïÃmÉ mÉÔuÉïÃmÉ

cÉ. xÉ Ç.

AxuÉåSlÉ AÌiÉxuÉåSlÉ mÉÉÂwrÉ AÌiÉzsɤhÉ uÉæuÉhrÉïÇ MühQÒû ÌlÉxiÉÉåS xÉÑmiÉiÉ mÉËUSÉWû mÉËUWûwÉï sÉÉåqÉWûwÉï ZÉUiuÉ FwqÉÉrÉlÉ aÉÉæUuÉÇ

+ + + + + + + + + + +

xÉ Ñ. xÉ Ç. + + + + +

A.x ÉÇ

+ +

+ +

+ + + + + +

+ + + + + +

pÉå. xÉÇ

Wû qÉÉ. É.xÉ ÌlÉ. Ç

+ +

+ +

+

+ +

pÉÉ.m Éë

+ +

+

+ + + + + +

+ + + + + +

+

+

+

+

+

+

+ + +

+ + + +

A.W èû

+

+

+

+

+ + +

45

+

Review of Literature mÉÔuÉïÃmÉ

µÉrÉjÉÑ ÌuÉxÉmÉÉïaÉq ÉlÉÇ ApÉϤhÉÇ oÉɽÍNûSìåwÉ Ñ EmÉsÉåmÉ AÌiÉ qÉÉ§É uÉåSlÉ MüÉåPûÉå³ÉÌiÉ ´ÉqÉ YsÉqÉ AÌiÉuÉåSlÉ AxÉ×Mçü M×üwhÉiÉ ÌmÉmÉÉxÉ UÉaÉ SÉæoÉïsrÉ

cÉ. xÉ Ç.

xÉ Ñ. xÉ Ç.

A.W èû

A.x ÉÇ

pÉå. xÉÇ

Wû qÉÉ. É.xÉ ÌlÉ. Ç

pÉÉ.m Éë

+ + + + + + +

+ +

+ +

+ + +

+

+

+

+ + + Table 3.10 Poorvaropa

ÃmÉ qÉWûÉMÑü¸ 1. MümÉÉsÉ MÑü¸ sɤÉhÉ Â¤É AÂhÉ ÌuÉwÉqÉ mÉÂwÉ ÌuÉwÉqÉ ÌuÉxiÉ×iÉ ZÉU mÉrÉïliÉ iÉlÉÑ ESØiÉ oÉÌWûxiÉlÉÑ xÉÑmiÉ sÉÉãqÉWûwÉï iÉÉãS oÉWÒûsÉ AsmÉ MühQÒû AsmÉ SÉWû AsmÉ mÉÔrÉ SÉWû AÉzÉÑaÉÌiÉ

cÉ.xÉÇ + + + + +

xÉÑ.xÉÇ uÉÉapÉOû + + + _ + + +

+ + +

+ + +

+ + +

+ + +

+

+

+ + + 46

+

+

+

Review of Literature xÉqÉÑijÉÉlÉ + AÉzÉÑpÉåS + + eÉliÉÑqÉÍhÉ + + M×üwhÉ + + MümÉÉsÉ + + uÉhÉï Table 3.11 Kapala Kushta

2. AÉæSÒqoÉU sɤÉhÉ cÉ.xÉÇ iÉÉqÉë + ZÉU + UÉåqÉUÉÎeÉ + AuÉlÉSØiÉÉÌlÉ + oÉWûsÉ + oÉWÒûmÉÔrÉsÉÍxÉMü + MühQÒû + YsÉãS + MüÉåjÉ + SÉWû + mÉÉMü + AÉzÉÑaÉÌiÉ + xÉqÉÑijÉÉlÉ pÉãS + xÉÇiÉÉmÉ + Ì¢üÍqÉ + mÉYuÉ ESÒÇoÉU + TüsÉuÉhÉï ÂeÉÉ + UÉaÉiÉ + aÉÉæUuÉhÉï xirÉÉlÉÇ ÎxlÉakÉ EixÉ³É qÉhQûsÉ Table 3.12 Oudumbara Kushta

3. qÉhQûsÉ sɤÉhÉ ÎxlÉakÉ aÉÑ EixÉãkÉ zsɤhÉ ÎxjÉU mÉÏiÉ

cÉ.xÉÇ + + + + + +

xÉÑ.xÉÇ +

uÉÉapÉOû + + + + + +

qÉÉ.ÌlÉ. + +

-

+ + -

+ + + + +

xÉÑ.xÉÇ 47

uÉÉapÉOû + + + + + +

qÉÉ.ÌlÉ. + + -

Review of Literature mÉrÉïliÉ oÉWÒû + ÌmÉÎcNûsÉ xÉëÉuÉ oÉWÒû YsÉãS + `MühQÕû + Ì¢üÍqÉ + xÉ£üaÉÌiÉ + xÉqÉÑijÉÉlÉ + pÉåS mÉËUqÉhQûsÉ + µÉåiÉ + U£ü + xirÉÉlÉ + MüMïüzÉ U£ü mÉrÉïÇiÉ uÉãSlÉ Table 3.13 Mandala Kushta 4. GwrÉÎeÉÀû sɤÉhÉ mÉÂwÉ AÂhÉ zrÉÉuÉ lÉÏsÉ mÉÏiÉ iÉÉqÉë AÉzÉÑaÉÌiÉ AsmÉ MühQÕû AsmÉ YsÉãS AsmÉ Ì¢üÍqÉ SÉWû pÉãS iÉÉåS mÉÉMü zÉÔMüÉåmÉWûiÉ uÉåSlÉ EixÉ³É qÉkrÉ iÉlÉÑmÉrÉïÇiÉ MüMïüzÉ ÌmÉQûMü SÏbÉï qÉhQûsÉ U£ü mÉrÉïÇiÉ

-

-

+ + + -

+ -

+ + + + -

+ + + -

cÉ.xÉÇ + + + + + + + + + + + + + + +

xÉÑ.xÉÇ ZÉU _ _ _ _ _ _ _ _ _ _ _ _ _ _

uÉÉapÉOû + _ + _ _ _ _ _ + _ + _ + _ _

qÉÉ.ÌlÉ. _ _ + _ _ _ _ _ _ _ _ _ + _ +

+ + +

_ _ _

+ + +

_ _ +

+ +

_ _

_ +

_ +

Table 3.14 Rishyajihwa 5.mÉÑhQûUÏMü sɤÉhÉ zÉÑYsÉ

cÉ.xÉÇ +

xÉÑ.xÉÇ 48

uÉÉapÉOû qÉÉ.ÌlÉ. + +

Review of Literature U£ü + U£üÍxÉUÉ + EixÉåS + oÉWÒûxÉëÉuÉ + MühQÒû + Ì¢üÍqÉ + SÉWû + mÉÉMü + AÉzÉÑaÉÌiÉ + xÉqÉÑijÉÉlÉ + pÉåS mÉÑhQûUÏMü+ + mÉsÉÉzÉ xÉSìÓzÉ ÂeÉ AÉzÉÑpÉåSÏ Table 3.15 Pundarika 6.ÍxÉkqÉ MÑü¸ sɤÉhÉ cÉ.xÉÇ mÉÂwÉ + AÂhÉ + ÌuÉzÉÏhÉïç + oÉÌWûÈiÉlÉÑ + AÇiÉÈÎxlÉakÉ + zÉÑYsÉ + U£üÉuÉpÉÍxÉÌlÉ + oÉWÒû + AsmÉ uÉåSlÉ + AsmÉ MühQÒû + SÉWû + mÉÔrÉ + sÉÍxÉMü + sÉbÉÑxÉqÉÑijÉÉlÉ + AsmÉpÉåS + Ì¢üÍqÉ + AsÉÉoÉÔ + mÉÑwmÉ uÉhÉï iÉÉqÉë + rÉiÉç UeÉÉåbÉ×¹ + zsɤhÉ + Table 3.16 Sidhma Kushta

+ + + + _ + -

+ _ + _ + -

+

+

+ +

-

xÉÑ.xÉÇ uÉÉapÉOû qÉÉ.ÌlÉ. + + + + + + + -+ -

+ + +

+ -

7. MüÉMühÉ MÑü¸ sɤÉhÉ cÉ.xÉÇ xÉuÉïMÑü¸ sɤÉhÉ + MüÉMühÉrÉÇÌiÉMü + uÉhÉï 49

xÉÑ.xÉÇ uÉÉapÉOû qÉÉ.ÌlÉ. + + + + -

Review of Literature mÉÉMü + + iÉÏuÉë uÉåSlÉ + AÉåwÉ + cÉÉåwÉ + mÉËUSÉWû + kÉÔqÉÉrÉlÉ + Ì¢üÍqÉ + U£ü + Table 3.17 Kakana Kushta

+ + + + +

+ + -

¤ÉÑSì MÑü¸ 1.LMü MÑü¸ sɤÉhÉ

cÉ.xÉÇ +

xÉÑ.xÉ Ç -

uÉÉapÉ qÉÉ.ÌlÉ Oû . + +

ÉxuÉåSl É qÉWûÉu ÉxiÉÑ qÉixrÉz ÉMüsÉÉ åmÉqÉ M×üwh ÉÂhÉ

+

-

+

+

+

-

+

+

-

+

-

-

Table 3.18 Eka Kushta 2.cÉqÉïMÑü¸ sɤÉhÉ cÉqÉÉïZr ÉÇ WûÎxiÉcÉ qÉïuÉiÉç

cÉ.xÉ Ç +

xÉÑ.xÉ Ç

+

uÉÉapÉ qÉÉ.ÌlÉ Oû . + + +

+

Table 3.19 Charma Kushta 3.ÌMüÌOûpÉ sɤÉhÉ

cÉ.xÉÇ xÉÑ.xÉÇ uÉÉapÉOû qÉÉ.ÌlÉ.

zrÉÉuÉ

+

-

-

+

ÌMühÉZÉU xmÉzÉï mÉÂwÉ

+

-

+

+

+

-

+

+

xÉëÉuÉÏ

-

+

-

-

uÉ×liÉ

-

+

-

-

bÉlÉ

-

+

-

-

50

Review of Literature EaÉëMühQÒû

-

+

+

-

ÎxlÉakÉ

-

+

-

-

M×üwhÉ

-

+

+

-

¤É

-

-

+

-

Table 3.20 Kitibha Kushta 4.ÌuÉmÉÉÌSMü sɤÉhÉ cÉ.xÉÇ xÉÑ.xÉÇ mÉÉÍhÉ-mÉÉS + xTÑüOûlÉ iÉÏuÉë uÉåSlÉ + MühQÒû + SÉWû + UÉaÉ Table 3.21 Vipadika Kushta

5. AsÉxÉMü sɤÉhÉ

uÉÉapÉOû qÉÉ.ÌlÉ. + + + +

cÉ.xÉÇ xÉÑ.xÉÇ uÉÉapÉOû qÉÉ.ÌlÉ.

MühQÒû + + UÉaÉiÉ + + xTüÉåOû + + Table 3.22 Alasaka Kushta 6. cÉqÉïSsÉ sɤÉhÉ cÉ.xÉÇ xÉÑ.xÉÇ U£ü + MühQÒû + + xTüÉåOû + ÂaSsÉÌiÉ + + AxmÉwÉï + AÉåwÉ + cÉÉåwÉ + SÉWû iÉÉåS Table 3.23 Charmadala 7.mÉÉqÉÉ sɤÉhÉ µÉåiÉ AÂhÉ zrÉÉuÉ MühQÒû xÉëÉuÉ

+ -

cÉ.xÉÇ + + + + -

uÉÉapÉOû + + + + + + + +

xÉÑ.xÉÇ + + 51

+ + +

qÉÉ.ÌlÉ. + + + + + -

uÉÉapÉOû + + + -

qÉÉ.ÌlÉ. + + + + -

Review of Literature mÉËUSÉWû SÉWû ÂeÉÉ YsÉåS

+ + Table 3.24 Pama

+ +

-

8.ÌuÉxTüÉåOû sɤÉhÉ cÉ.xÉÇ xÉÑ.xÉÇ uÉÉapÉOû qÉÉ.ÌlÉ. µÉåiÉ + + + AÂhÉ + + + iÉlÉÑ + + + Table 3.25 Visphota 9. zÉiÉÉ sɤÉhÉ cÉ.xÉÇ xÉÑ.xÉÇ U£ü + zrÉÉuÉ + SÉWû + oÉWÒûuÉëhÉ + xjÉÔsÉ qÉÔsÉ YsÉåS eÉliÉÑ Table 3.26 Shataru

uÉÉapÉOû + + + + + + +

10. ÌuÉcÉÍcÉïMü sɤÉhÉ cÉ.xÉÇ xÉÑ.xÉÇ MühQÒû + + zrÉÉuÉ + oÉWÒûxÉëÉuÉ + ÂeÉÉ + Ã¤É + Table 3.27 Vicharchika

qÉÉ.ÌlÉ. + + + + -

uÉÉapÉOû + + + -

11.SSØ sɤÉhÉ MühQÒû UÉaÉ ÌmÉQûMü AiÉÍxÉ mÉÑwmÉ uÉhÉï iÉÉqÉë EixÉ³É qÉhQûsÉ SÏbÉï mÉëiÉÉlÉ

cÉ.xÉÇ + + + -

xÉÑ.xÉÇ + +

uÉÉapÉOû + -

qÉÉ.ÌlÉ. + + + -

-

+ +

+

-

-

-

+

-

Table 3.28 Dadru 52

qÉÉ.ÌlÉ. + + + -

Review of Literature The other Kshudra Kushtas which are not mentioned by Charaka but explained by Sushruta are 1. AÂhÉ: Having lakshana like AÂhÉ, iÉlÉÑ, ÌuÉxÉÌmÉïÍhÉ, iÉÉåS, pÉåS and xuÉÉmÉ. 2. qÉWûÉMÑü¸.: Having lakshana like iuÉYxÉÇMüÉåcÉ, pÉåS, xuÉÉmÉ and A…¡ûxÉÉS. 3. xjÉÔsÉÉÂÌwÉ: Having lakshana like AÌiÉ SÉÂhÉ, MüÌPûhÉ and AÂÇÌwÉ. 4. ÌuÉxÉmÉï : Having lakshana like ÌuÉxÉmÉïhÉ, qÉÔcNûÉï, ÌuÉSÉWû, iÉÉåS and mÉÉMü 5. mÉËUxÉmÉï: Having lakshana like xÉëÉuÉ rÉÑ£ü ÌmÉQûMü. 6. UYxÉÉ: Having lakshana like MühQÒû and xÉëÉuÉ Yapyatwa of Kushta: As stated earlier Kushta is one among Deerghkaleena Vyadhis as it is difficult to treat. Even if it is cured it will reoccur soon by taking Apathya. If we see the Lakshanas of Yapyatwa, we get similar explanations. Once the person is afflicted with the disease then he should live with the disease in rest of his life span. Even if he gets slight releif by medicine and Pathya it will reoccur very soon by slight carelessnes in following Pathya and medicine. Such diseases are Nityanushayi and Deerghakaleena 5,6. If we observe the Poorvaroopa of Kushta Vagbhata says that “Nimittey alpey api kopanat”7 which means the disease will get aggrevated with slight intake of Apathya or Nidana and “Sheeghrotpatti Chirastiti”8 means the disease Kushta afflicts the person very soon and once affected it will be there for longer period i.e Deerghakaleena. The Yapyatwa and Deerghakaleenata of the Kushta can also be understood by the expalnation of several Yogas mentioned in the Classics. Charaka explains that “Kushtanibarhanametat Prayogikam bhakshyam”9. Here it has been explained that Mustadi Churna should be administered for the Kushta patient everyday. The word meaning of Prayogika according to Chakrapani is Satata upayojyam means to 53

Review of Literature take daily. Here he has not mentioned the time limit. He explains that, the patients should take the medicine daily without fail. In Charaka Chikitsa 7:72, explains that the combination of Vajra Shilajatu and Yogaraja cures all the diseases but Kushta patient should take ths medicine daily. Charaka even mentions that, the habitual intake of Kashaya prepared out of Thriphala, Nimba, Patola, Manjishta Rohini, Vacha and haridra will cure Kushta roga10.

54

Review of Literature

References: 1. Rugveda 8:9:1-16 2. Atharvaveda 1:2:4 3. Agnipurana-Chapter No. 280, 283 and 285 4. Madhava Nidana 49th Chapter 5. Ashtanga Hrudaya 1:32 6. Charaka Samhita Sutra Sthana10:18 7. Ashtanga Hrudaya Nidana Sthana 14:12 8. Charaka Samhita Chikitsa Sthana 7:12 9. Charaka Samhita Chikitsa Sthana7:65-67 10. Charaka Samhita Chikitsa Sthana 7:100

55

Observational Study

CHAPTER-4 OBSERVATIONAL STUDY The development of Science greatly depends upon the analysis to reveal the mysteries of nature and to confirm the previous innovations. The Ayurveda and Jyoutisha Shastra provide better understanding regarding the diagnosis and treatment of the skin diseases. Both Ayurveda and Jyoutisha Shastra are closely inter-related in their principles and explanation. Both have emerged for the attainment of Moksha, but the means to attain the goal is different. They evolved by observing the similarity and relation between man and the universe. They adopted the means and measures from each other to overcome the obstacles to achieve Moksha. Acharya Sushruta says that one should know all the contemporary and allied sciences to become a successful physician. Thus an observational study has been conducted on patients with Kushta Roga based on their Clinical diagnosis and horoscope to see the inter-relation between Ayurveda and Jyoutisha Shastra. In the present study, 50 patients with characteristic signs and symptoms of different varieties of Kushta as explained by Charaka are selected and predominant Dosha in causing the disease are noted. A specific proforma was prepared, incorporating all the signs and symptoms of the disease as well as the Dushti lakshanas of Dosha, Dushya, Srotas, and Agni etc. along with Horoscope. On the basis of the proforma, all the patients of the present study are examined clinically and analysed astrologically. The Graha which is responsible for the disease in that particular time and the Dosha/s related to that Graha is noted and compared with the Ayurvedic diagnosis. This is carried out based on the criteria given in the classical texts of Jyoutisha Shastra like, Jaataka Paarijata, Prashnamaarga, Parashara Hora, Brihat jataka, Veerasimhavaloka, Vaidyachintamani etc. Apart from this, to see the significance of the present study, the horoscopes of 50 healthy volunteers are also analysed. 56

Observational Study AIMS AND OBJECTIVES: • To diagnose the Kusta Roga by Ayurvedic approach based on Tridosha siddhanta. • To diagnose the Kusta Roga of the given subject through Jyoutisha Shastra. • Comparing the diagnosis of Kushta Roga through Ayurveda and Jyoutisha Shastra. • Comparing the role of Tridosha Siddhanta in Kushta Roga as explained in Ayurveda and Jyoutisha Shastra. MATERIALS AND METHODS 1. SELECTION OF SAMPLES: •

50 Patients with characteristic signs and symptoms of Kushta as explained by Charaka, irrespective of age, sex, religion, education, occupation, socioeconomic status etc. and whose date of birth, time of birth and place of birth is known, are selected at random from the OPD of Alva’s Ayurveda Hospital.

•

50 healthy volunteers irrespective of age, sex, religion, education, occupation, socio-economic status and whose date of birth, time of birth and place of birth is known, are also selected at random and considered as control group.

2. CRITERIA FOR DIAGNOSIS: a) Inclusion Criteria : Patients with characteristic signs and symptoms of 18 varieties of Kushta explained by Charaka along with doshaja lakshana's and whose date of birth, time of birth and place of birth are known, included for the present study.

57

Observational Study b) Exclusion criteria: •

Patient suffering from Skin diseases other than 18 varieties of Kushta mentioned by Charaka are excluded from the present study.

•

Patients not knowing the date of birth, time of birth and place of birth are excluded.

c) Criteria for diagnosis through Jyoutisha Shastra: i.

Anishta Sthanasthita (6th, 8th, 12th place from Lagna) Ravi.

ii.

Anishta Sthanasthita Kuja.

iii.

Anishta Sthanasthita Budha.

iv.

Anishta Sthanasthita Rahu.

v.

Shani residing in 8th place from Lagna.

vi.

Papagraha (Ravi, Kuja, Shani, Rahu, Ketu) or Budha in Lagna.

vii.

Kuja or Ravi residing in 2nd place from Lagna.

58

Observational Study

OBSERVATION AND RESULTS 1. Name

: Keerti Patel

Date of Birth

: 05.09.1988

Time of Birth

: 4.00 pm

Place of Birth

: Udupi

Kuja 9

Guru 1

Rahu 1

Chandra 11 Shukra 5

Samshaka Kundali Lagna 2

Ravi 6 Ketu 7

Shani 1

Budha 2

Clinical Diagnosis: Kitibha Kushta (Vata- Kapha) Astrological interpretation: Anishta Sthanasthita (8th place from Lagna) Ravi.

along with Ketu & devoid of Shubha drishti causing Kushtaroga and the disease has occurred from February 2008 during Guru Dasha Rahu Bhukti. The Dosha related to Ravi is Vata-Pitta, which is matching with clinical diagnosis. 2. Name

: B.V.Acharya

Date of Birth

: 3.9.1948

Time of Birth

: 5.00am

Place of Birth

: Udupi

Rahu 5

Lagna12 Shukra4

Clinical Diagnosis: Kitibha Kushta

Samshaka Kundali

(Vata-Kapha) Astrological

interpretation:

Maandi10

Ravi6 Chandr4 Shani2

Ravi

residing in 2nd place from Lagna. Guru11

Lagnaadhipati is Chandra. As the day

Kuja 8 Budha11 Ketu 11

of birth is on Amavasya, Chandra is weak. Lagna represents the health of the person so we can interpret that he is not healthy. The Dosha related to Ravi is Vata-Pitta, which is matching with clinical diagnosis.

59

Observational Study 3. Name

: Nebisa

Date of Birth

: 16.8.1986

Time of Birth

: 2.30 pm

Place of Birth

: Sullia

Rahu1

Guru 3 Samshaka Kundali

Mandi4

Clinical Diagnosis: Dadru (PittaKaphaja) Astrological

interpretation:

Kuja

Ravi12 Budha7

Chandra5 Lagna11 Kuja 6 Shani6

Ketu7

Shukra2

residing in 2nd place from Lagna and Rahu Situated in anishta sthana causing the disease. The Dosha related to Kuja-Pitta which is matching with clinical diagnosis.

4. Name

: Hanumantappa

Date of Birth

: 8.02.1941

Time of Birth

: 11.11am

Place of Birth

: Gadag

Lagna4 Guru5 Shani5

Chandra9

Budha1 Maandi 9 Samshaka Kundali

Clinical Diagnosis: Kitibha (VataPittaja) Astrological interpretation:

Ketu 7

Shukra12 Ravi 5 Kuja4

Rahu 1

Apart

from Lagnadhipati, ie Kuja if other Paapagraha situated in Lagna (Shani), then person will get Kushtha. related to Shani is Vata which is matching with clinical diagnosis.

60

The Dosha

Observational Study 5. Name

:Sharanya

Date of Birth

: 24.1.1997

Time of Birth

: 5.59pm

Place of Birth

:Bantwal.

Shani6 Ketu6 Maandi 12 Samshaka Kundali

Clinical Diagnosis: Vicharchika

Lagna5 Chandra 10

Ravi 1 Guru 12

(Kaphaja) Astrological interpretation: Anishta

Budha5 Shukra8

Kuja 1 Rahu 12

sthanasthita Budha is the reason for the disease. Patient having the disease since April 2003 during the period of Budha dasha -Rahu Bhukti in which the chances to get Kushta is more. The dosha related to Budha is Tridosha or any one among them. Here the patient is suffering from Kaphaja Kushta which is matching with Astrological diagnosis. 6. Name

:Mrinalini

Date of Birth

: 16.04.1971

Time of Birth

: 4.24pm

Place of Birth

: Kasargod

Shukra 3

Clinical Diagnosis: Vipadika (VataKapha) Astrological

interpretation:

Ravi 1 Maandi Budha3 1 shani 9

Anishta

Ketu 12 Samshaka Kundali

Rahu 6

Chandra 3 Kuja 9

Lagna 9

Guru 7

sthanasthita Rahu causing Kushtha. The Dosha related to Rahu is Vata. In this case the patient is suffering from Vata pradhana Kushta which is matching with Astrological diagnosis.

61

Observational Study 7. Name

Shani 5

: Vrinda

Date of Birth

: 28.7.1972

Time of Birth

: 6.24am.

Place of Birth

: Mangalore

Chandra 7 Rahu 10

Samshaka Kundali

Shukra 7

Lagna 7 Ravi 7 Kuja11Budha12 Ketu 4 Maandi 6

Clinical Diagnosis: Sidhma Guru 2

Kushta (Vata-Kapha) Astrological

interpretation:

Budha situated in Lagna along with Papagraha Ketu causes Kushtha. Guru resides in Shashta sthana which reduces the benificials. Drishti of Shani on Lagna impacts bad effect on health. The dosha related to Budha is Tridosha or any one among them. Here the patient is suffering from Vata- Kaphaja Kushta which is matching with Astrological diagnosis. 8. Name

: Poorvi

Date of Birth

: 15.05.2008

Time of Birth

: 8.05pm

Place of Birth

: Madikeri

Shukra 8 Ravi 10 Maandi 1 Budha 4 Kuja 6 Ketu 12 Samshaka Kundali

Clinical Diagnosis: Vicharchika

Rahu 6

Shani 3

(Kapha) Astrological

interpretation:

The

Guru 9

patient is suffering from the disease but horoscope doesn’t show any relevance.

62

Lagna 10

Chandra1

Observational Study 9. Name

Shani 7 Maandi 2

: Nagesh

Date of Birth

: 29.12.1970

Time of Birth

: 5.30pm.

Place of Birth

:Madikeri

Lagna 8

Rahu 7 Samshaka Kundali Ketu 1

Clinical Diagnosis: Pama (PittaKapha) Astrological interpretation:

Ravi 5 Guru 5 Chandra9 Budha 4

Kuja 1 Shukra 3

The patient is suffering from the disease but horoscope doesn’t show any relevance.

10. Name

: Prashanth

Date of Birth

: 2.4.1980

Time of Birth

: 3.10pm

Place of Birth

: Kasargod

Ketu 8

Shukra 9

Maandi 11

Ravi 9 Budha 1

Lagna 12 Samshaka Kundali Kuja 1 Guru 3 Shani 9

Clinical Diagnosis: Vipadika (Vata-kapha)

Chandra 9

Astrological interpretation:

Rahu 2

Ravi & Budha situating in Anishta sthana causes Kushtha. Also Kuja in 2nd place from Lagna. The dosha related to Ravi is Vata-Pitta and Kuja is Pitta and Budha is Thridosha. Patient is suffering from Vata pradhana Kushta which is matching with astrological diagnosis.

63

Observational Study 11. Name

: Laxmana

Date of Birth

: 3.05.1980

Time of Birth

: 8.00am

Place of Birth

: Karkala

Ravi 6 Lagna 3 Shukra 7 Budha 3 Maandi 10 Ketu 7 Samshaka Kundali Kuja 2 Guru 3 Shani 9 Rahu 1

Clinical Diagnosis: Dadru (Pitta –Kapha) Chandra 10

Astrological interpretation: Anishta sthana sthita Ravi and Budha causes

Kushta. The Dosha related to Ravi is Vata- Pitta and Budha Thridosha. Patient is suffering from Pitta pradhana Kushta which is matching with the Astrological Diagnosis. 12. Name

: Chandana

Date of Birth

: 10.12.1983

Time of Birth

: 10.15am

Place of Birth

: Bantwal

Clinical Diagnosis : Pama (Pitta-Kapha) Astrological interpretation:

Rahu4

Lagna 8 Samshaka Kundali Chandra6

Budha5 Ravi11 Maandi 1 Guru12 Ketu10

Shukra10 Kuja3 Shani12

Anishta sthana Sthita Kuja is the cause for the Kushta. Dosha related to Kuja is Pitta which matches with the clinical diagnosis.

64

Observational Study 13. Name

: Chaitra

Date of Birth

: 14.07.2001

Time of Birth

: 1.45pm

Place of Birth

: Belthangady

Clinical Diagnosis :

Chandra 2

Shukra 2 Ravi 3 Shani 2 Budha 9 Guru 8 Rahu 10 Maandi 6 Samshaka Kundali

Paama

(Pitta-Kapha) Astrological interpretation:

Shani

residing in 8th house and Kuja

Ketu 4

Kuja 10

Lagna 11

residing in 2nd place is the cause for the Kushta here. The Dosha related to Kuja is Pitta and Shani is Vata. Patient is suffering mainly from the Pittaja Kushta which matches with the Astrological diagnosis.

14.

Name

: Prabhakar .M

Date of Birth

: 2.11.1947

Time of Birth

: 8.44am

Place of Birth

: Bantval

Maandi 9

Chandra 6 Rahu 10 Kuja 11 Shani 12 Samshaka Kundali

Clinical Diagnosis: Vicharchika (Kapha)

Lagna 8 Ravi 11 Guru 6 Budha 2 Shukra 4 Ketu 4

Astrological interpretation: Anishta Sthanasthita Ravi and Budha are

responsible for the disease. Apart from Lagnadhipati the Paapagraha i.e.Ketu is situated in Lagna also causes Kushtha. The Dosha related to Ketu is Pitta and Ravi is Vata –Pitta, and Budha is Thridosha or any one among them. Patient is suffering from the Kapha pradhana Kushta which matches with Astrological diagnosis.

65

Observational Study 15. Name

: Seetharam

Date of Birth

: 7.12.1978

Time of Birth

: 7.52.am

Place of Birth

: Bantwal.

Ketu 11

Kuja 8 Maandi 9

Samshaka Kundali

Clinical Diagnosis : Vicharchika (Kapha) Astrological interpretation: Ravi and

Lagna 3 Ravi 10 Chandra Shani 1 Budha 12 7 Shukra12 Guru 2

Rahu 5

Budha situated in anishtha sthana causes Kushtha. And Shani residing in Lagna also responsible for the Kushta. The Dosha related to Ravi is Vata –Pitta and Budha is Thridosha or any one among them, Shani is Vata. Patient is suffering from the Kaphaja Kushta which matches with the Astrological diagnosis. 16.

Name

: Hemanath

Date of Birth

:19.1.1972

Time of Birth

: 8.15am

Place of Birth

:Bantwal

Clinical Diagnosis: Vipadika (Vata-Kapha) Astrological interpretation: Anishta Sthana sthita Budha is the cause for the disease. Similarly, Papagraha

Kuja10

Maandi 2 Shani11

Shukra9 Chandra9

Ketu7 Samshaka Kundali

Lagna5 Ravi11 Rahu 1 Budha6 Guru1

(Ravi, Rahu) in Lagna is also responsible for the Kushta. Dosha related to Budha is Thridosha or any one among them, Ravi is Vata- Pitta, and Rahu is Vata. Patient is suffering from the Vata- Kaphaja Kushta which matches with the Astrological diagnosis.

66

Observational Study 17. Name

: Sundara

Date of Birth

: 28.3.1988

Time of Birth

: 5.30 pm

Ravi 8 Guru 4 Budha 12

Shukra10

Rahu 3 Place of Birth

Chandra 10

: Madikeri Samshaka Kundali

Clinical Diagnosis : Pama (Pitta-

Lagna 9 Ketu 9

Kapha) Astrological

interpretation:

Here

Kuja 9 Shani 3

Anishta sthanasthita (8th hs) Ravi and Budha

responsible for the Kushtha. The Dosha related to Ravi is Vata-Pitta;

Budha is Thridosha or any one among them. Patient is suffering from Pitta pradhana Kushta which matches with the Astrological diagnosis. 18. Name

: Kiran

Date of Birth

: 10.7.1981.

Time of Birth

: 1.45pm

Place of Birth

: Kasargod

Ravi 2 Kuja 7 Budha 8

Samshaka Kundali

Clinical Diagnosis: Vipadika

Shukra 9 Rahu 6 Maandi 12

Ketu 12

(Vata-Kapha) Astrological Horoscope

interpretation: doesn’t

show

Lagna 10 Guru 12 Chandra Shani 1 9

The any

significance.

67

Observational Study 19. Name

:Shivaram K

Date of Birth

: 5.6.1959

Time of Birth

: 4.20.am

Place of Birth

: Mangalore

Ketu 8

Lagna 8 Ravi 4 Maandi 5 Chandra 11 Budha 4 Kuja 6 Shukra 5 Samshaka Kundali

Clinical Diagnosis : Vipadika (Vata- Kapha)

Shani 4

Guru 4

Rahu 2

Astrological interpretation: Anishta sthana sthita Rahu is responsible for the disease Kushta here. Ravi residing in 2nd place from Lagna is also cause for Kushta.The Dosha mentioned for Rahu is Vata and Ravi is Vata-Pitta. Patient is suffering from Vataja Kushta which matches with the Astrological diagnosis.

20. Name

: Barish Maranade

Date of Birth

: 4.11.1971

Time of Birth

: 10.30am

Place of Birth

: Vishakpatna

Clinical Diagnosis: Vicharchika (Kapha) Astrological interpretation: Anishta

Chandra 11 Shani 1 Kuja 8

Ketu 8 Samshaka Kundali

Rahu 2

Lagna 7 Budha 5 Ravi 12 Maandi 3 Guru 8 Shukra 5

sthaana sthita Budha is causing the disease Kushtha. For Budha Dosha related isTridosha which matches with the clinical diagnosis.

Guru 5

68

Shani 3

Lagna 2 Kuja 2 Shukra 3

Observational Study 21. Name

: Sangeeta

Date of Birth

:

Time of Birth

: 10.40am

Place of Birth

: Shimoga

Ketu 9

6.9.1998

Clinical Diagnosis: Pama (Pitta-

Ravi 9 Maandi 9 Samshaka Kundali Budha 1 Rahu 3

Chandra 7

Kapha) Astrological interpretation: Kuja situated in Lagna, being Paapagraha it causes Kustha. Similarly Ravi residing in 2nd place from Lagna is also cause for the Kushta. The Dosha related to Kuja is Pitta and Ravi is Vata-Pitta which matches with the clinical diagnosis. 22. Name

: Dr.Pratibha

Date of Birth

: 1.8.1984

Time of Birth

: 4.30pm

Place of Birth

: Bangalore

Rahu 12

Ravi 8 Shukra12 Samshaka Kundali Budha 4

Clinical Diagnosis : Vipadika (Vata- Kapha) Astrological interpretation: Rahu & Ravi

situated

in

Lagna 4 Ketu 6 Guru 4

Anishthasthana

Kuja 3 Chandra Shani 11 1 Maandi 10

causes Kushtha. The Dosha related to Rahu is Vata and Ravi is Vata-Pitta which matches with the clinical diagnosis.

Guru 7

69

Lagna 10

Observational Study 23. Name

:Krishnamurty Bhat

Date of Birth

: 12.11.1952

Time of Birth

: 6.15 pm

Place of Birth

: Mangalore

Clinical Diagnosis: Kitibha

Ketu 11 Samshaka Kundali Rahu 5

Chandra 9

Shukra 1 Budha 9 Kuja 9

Ravi 3 Shani 6 Maandi 12

Kushta (Vata-Kapha) Astrological interpretation: Kushtha caused by the Anistha sthana sthita Ravi and Kuja.

Dosha related to Ravi is Vata –Pitta and Kuja is Pitta which matches with

the clinical diagnosis. 24. Name Date of Birth Time of Birth

:Narayan Bhat

Kuja 4

Ketu 12

: 15.02.1936 : 11.45.pm

Ravi 7 Shani 12 Samshaka Kundali

Place of Birth

: Kasargod

Clinical Diagnosis : Pama (PittaKapha) Astrological

interpretation:

Budha 12

Shukra 9 Chandra Lagna 12 Rahu 6 5 Guru 12 Maandi 12

Anishta sthana sthita Kuja is the cause for the disease. Shani and Ravi are Shatru for each other and Shani is cause for any disease and Ravi residing in the place of Shani causes disease. The Dosha related to Kuja is Pitta which matches with the clinical diagnosis.

70

Observational Study 25. Name

: Kumara Gowda

Date of Birth

: 13.07.1950

Time of Birth

: 6.16pm

Place of Birth

:Karkala

Rahu 6

Shukra 5

9 Guru 11

Budha 4 Samshaka Kundali

(Kapha)

Anishta

sthana

Kuja

interpretation: Budha

Shani

7

Maandi 9 Lagna 6

sthita

3

Chandra

Clinical Diagnosis: Vicharchika

Astrological

Ravi

4

Ketu 12

is

responsible for the disease Kushtha. The Dosha related to Budha is Thridosha or any one among them which matches the clinical diagnosis. 26. Name

:Ambilly

Date of Birth

: 2.12.1978

Time of Birth

: 10.50am

Place of Birth

: Kasargod

Clinical Diagnosis : Vipadika (Vata-Kapha)

Ketu 3

Guru 8 Samshaka Kundali

Lagna 2

Chandra 4

Shani 6 Rahu 9

Ravi 8 Shukra11 Budha 11 Astrological interpretation: Kuja 12 Maandi Anishta sthaanasthita Rahu is 11 responsible for the Kushtha here. The Dosha related to Rahu is Vata which matches with the clinical diagnosis.

71

Observational Study 27. Name

: Aruna Shetty

Date of Birth

: 6.12.1978

Time of Birth

: 10.50am

Place of Birth

: Kasargod

Clinical

Diagnosis:

Kushta

Kitibha

Chandra 10 Ketu 3 Maandi Samshaka Kundali 9 Lagna 6

Kuja 1

Guru 8

Shani 5 Rahu 9

Ravi 10 Shukra11 Budha 9

(Vata-Kapha)

Astrological interpretation: Anishtha sthana sthita Rahu and also anishthasthaana sthita Kuja produces Kushtha. Dosha related to Kuja is Pitta; Rahu is Vata which matches with the clinical diagnosis.

28. Name

: Sumalatha

Date of Birth

: 3.08.1983

Time of Birth

: 4.20am

Place of Birth

: Udupi

Chandra 10 Rahu 6

Ravi 9 Samshaka Kundali Budha 3 Shukra 5

Clinical Diagnosis: Sidhma (Vata-Kapha) Astrological

Guru 6 Lagna 7 Ketu 12 Shani 8 Maandi 10

interpretation:

Anishta sthana sthita Rahu

Kuja 3

is

causing the Kushta in this case. In Lagna Rogakaraka Shani is residing and the patient is having the disease since Dec 2007 during Rahu Dasha. This matches with the clinical diagnosis.

Guru 6 Samshaka Kundali

72

Lagna 12 Ketu 10

Observational Study 29. Name

: Eeshwari

Date of Birth

: 18.12.1952

Time of Birth

: 9.47pm

Place of Birth

: Puttur

Rahu 4 Shukra 2 Kuja 6 Ravi 2 Budha 7 Chandra 8

Shani 7 maandi 11

Clinical Diagnosis : Dadru (Pitta-Kapha) Astrological interpretation: Here Ravi situated in Anishtha sthana is responsible for the disease. The Dosha related to Ravi is Vata-Pitta which matches with the clinical diagnosis. 30. Name

: Shanta

Date of Birth

: 9.1.1993

Time of Birth

: 11.00 pm

Place of Birth

: Puttur

Ketu 5

Shukra10

Kapha) interpretation:

Chandra 7 Samshaka Kundali

Clinical Diagnosis : Pama (Pitta-

Astrological

Kuja 1

No

Shani 5

Lagna 6

Budha 6 Rahu 11 Ravi 8

Maandi 12

Guru 4

significance

Shukra 8

73

Ravi 1 Lagna 5 Kuja 11 Guru 11 Budha 7 Shani 6 Rahu 6 Samshaka Kundali

Observational Study 31. Name

: Laxminarayana

Date of Birth

: 16.4.1944

Time of Birth

: 9.40am

Place of Birth

: Puttur

Chandra 10 Ketu 12 Maandi 12

Clinical Diagnosis: Vicharchika (Kapha) Astrological interpretation: In this case Ravi & Budha situated in Anistha sthana causes Kushtha. Dosha related to Ravi is Vata-Pitta and Budha is Thridosha or any one among them. This matches with the clinical diagnosis. 32. Name

: Bhagya

Date of Birth

: 12.5.1983

Time of Birth

: 6.40pm

Place of Birth

: Mysore

Ravi 9 Kuja 10 Chandra8 Budha 9 Maandi 2

Shukra 9 Rahu 7

Samshaka Kundali

Clinical Diagnosis : Pama (PittaKapha) Astrological interpretation: Anistha

Ketu 1

Guru 8

Lagna 3 Shani 8

sthanasthita Kuja is causing the disease. Shani is residing in Lagna which indicates that the person is not healthy, always he will be having one or the other problems related to health. Dosha related to Kuja is Pitta which matches with the clinical diagnosis.

74

Observational Study 33. Name

: Tejaswi

Date of Birth

: 11.3.1985

Time of Birth

: 10.40am

Place of Birth

: Tiptur

Clinical Diagnosis:

Budha 8 Kuja 2 Lagna 11 Shukra12 Rahu 9 Ravi 3

Maandi 7 Samshaka Kundali

Sidhma

Guru 2

Kushta (Vata-kapha) Astrological

Shani 5

interpretation:

Anishtha sthana sthita Kuja and

Chandra 2 Ketu 3

Rahu are responsible for the disease Kushtha. Dosha related to Kuja is pitta and for Rahu is Vata which matches with the clinical diagnosis. 34. Name

: Rajesh

Date of Birth

: 24.9.1982

Time of Birth

: 6.30pm.

Place of Birth

: Hassan

Lagna 7

Rahu 11

Samshaka Kundali Shukra 9 Maandi 2

Clinical Diagnosis: Vicharchika (Kapha) Astrological

interpretation:

No

Chandra1 Kuja 6 Ketu 5

significance astrologically.

75

Guru 12

Ravi 12 Budha 4 Shani 6

Observational Study 35. Name

Shani 12

: Namitha Shetty

Date of Birth

: 7.7.1971

Time of Birth

: 5.28am

Place of Birth

: Mangalore

Clinical

Diagnosis:

Lagna 10 Ravi 1 Shukra 8 Budha 5 Ketu 10

Samshaka Kundali

Kitibha

Kushta (Vata-Kapha) Astrological interpretation: Kushta is

Kuja 5 Rahu 4 Maandi 11 Chandra Guru 5 1

caused by Kuja and Rahu situated in Anishta sthana from Lagna. Dosha related to Kuja is Pitta and Rahu is Vata which matches with the clinical diagnosis.

36. Name

: Chandrakala

Date of Birth

: 12.5.1961

Time of Birth

: 10.40.am

Place of Birth

: Mangalore.

Clinical Diagnosis: Vicharchika

Shukra10 Ravi 9 Budha 1 Chandra 2 Ketu 9 Maandi 1 Samshaka Kundali Guru 2 Shani 11

(Kapha) Astrological interpretation:

Budha

Kuja 7

Rahu 3

Lagna 7

th

situated in 6 place and Kuja situated in 8th place which are considered as Anisthasthana are responsible for Kushtha here. Dosha related for Budha is Tridosha or any one among them and for Kuja is Pitta which matches with the clinical diagnosis.

76

Observational Study 37. Name

Guru 12

: Latha.

Date of Birth

: 8.11.1989

Time of Birth

: 8.30am

Place of Birth

: Bantwal

Chandra 10 Samshaka Kundali

Clinical Diagnosis: Vicharchika (Kapha). Astrological

interpretation:

Ketu 12

Here

Rahu 6 Maandi 11 Shukra 3 Lagna 9 Shani 5

Ravi, Budha and Kuja all are residing

Ravi 1 Kuja 9 Budha 1

in Anishtha sthana (12th) are the cause for the Kushta. Dosha mentioned are Ravi – Vata, Pitta; Kuja –Pitta; and Budha- Tridosha or any one among them which matches with clinical diagnosis. 38. Name

:Vani

Date of Birth

: 10.05.1983

Time of Birth

: 12.00pm

Place of Birth

:Karkala

Chandra11 Ravi8 Budha 9

Kuja 10

Shukra 9 Rahu 8 Lagna 9

Samshaka Kundali

Clinical Diagnosis: Vipadika

Maandi4

(Vata-Kapha) Astrological interpretation: Anishta

Ketu 2

Guru 8

Shani 8

sthana sthita Rahu is responsible for the Kushta and the disease has occurred in Dasha of Shukra and Gurubhukti where Shukra is residing with Rahu. Dosha related for Rahu is Vata which matches with the clinical diagnosis.

77

Observational Study 39. Name

: Sameer

Date of Birth

: 15.5.2005

Time of Birth

: 12.00pm

Place of Birth

:Karkala

Rahu 12

Budha4

Ravi10 Shukra1

Kuja 11 Samshaka Kundali

Shani 3

Lagna 10 Chandra 9

Clinical Diagnosis: Pama (PittaKapha) Maandi 9 Guru 2 Ketu 6

Astrological interpretation: Anishta sthana sthita Kuja is responsible for

the disease. And the disease has occurred in Budha Dasha- Kuja bhukti Dosha related to Kuja is Pitta which matches with the clinical diagnosis. 40. Name

: Sham Bhat

Date of Birth

: 12.10.1952

Time of Birth

: 11.45pm

Place of Birth

: Puttur

Clinical Diagnosis: Sidhma Kushta (Vata-Kapha)

Guru 8

Lagna 1 maandi 12 Chandra9 Ketu 11

Samshaka Kundali Rahu 5

Kuja 3

Astrological interpretation: Anishta

Budha 9 Ravi 5 Shukra 2 shani 5

sthanasthita Rahu is responsible for the disease here. Dosha related to Rahu is Vata which matches with the clinical diagnosis.

78

Observational Study 41. Name

Rahu 9

: Ajith

Date of Birth

: 08.06.2006

Time of Birth

: 5.51pm

Place of Birth

: Karkala

Shukra5

Ravi10

Samshaka Kundali

Budha1

Kuja10 Shani6 Maandi8

Clinical Diagnosis: Vicharchika (Kapha)

Lagna4

Astrological interpretation: Budha

Chandra12 Ketu3 Guru9

situating in Anishta sthana is the cause for the disease. Dosha related to Budha is Thridosha or any one among them which matches with the clinical diagnosis. 42. Name

:Shreya

Chandra11

Date of Birth

:17.11.2002

Time of Birth

:1.39am

Place of Birth

:Mangalore

Rahu2

Shani8

Guru11 Samshaka Kundali Lagna6 Maandi1

Clinical Diagnosis :Paama (Pitta-Kapha) Astrological

interpretation:

Ravi4 Budha4 Ketu8

Kuja

residing in 2nd place from Lagna is

Shukra8

Kuja5

the cause for Kushta. Vyaya Sthanagata Guru is not good for health. Dosha related to Kuja is Pitta which matches with the clinical diagnosis.

79

Observational Study 43. Name

: Siddique

Date of Birth

: 15.5.2003

Time of Birth

: 06.00pm

Place of Birth

: Karkala

Clinical Diagnosis: Sidhma

Budha6 Shukra 2

Ravi10 Rahu11

Shani8 Maandi3 Guru9

Samshaka Kundali Kuja3

Kushta (Vata-Kapha) Ketu5

Astrological interpretation: Anishta

Lagna1 Chandra1

sthana sthita Ravi and Rahu are causing the disease Kushta. Dosha related to Ravi is Vata-Pitta and Rahu is Vata which matches with the clinical diagnosis.

44. Name

: Sajeera

Date of Birth

: 17.11.1988

Time of Birth

: 9.35am

Place of Birth

: Udupi

Kuja6

Guru12

Chandra8 Rahu11 Samshaka Kundali Ketu5

Clinical Diagnosis: Pama (Pitta Kapha) Astrological interpretation: Anishta

Lagna4 Shani3 Maandi7

Ravi4

Budha1

Shukra6

sthanasthita Ravi is responsible for the Kushta and patient is suffering from the disease since six years which is during Rahudasha Ravi bhukti. Dosha related for Ravi is Vata-Pitta which matches with the clinical diagnosis.

80

Observational Study 45. Name

: Preema Pereira Lagna11

Date of Birth : 27.9.1991

Chandra8

Ketu1

Time of Birth: 7.07pm Place of Birth :Karkala

Samshaka Kundali

Clinical Diagnosis: Sidhma (Vata-

Shani11

Guru3 Shukra1 Maandi4

Rahu7

Ravi1 Kuja5 Budha11

Kapha) Astrological

interpretation:

No

significance.

46. Name

:Pradeep Pereira

Chandra8 Shani3

Date of Birth : 11.9.1998 Guru3 Ketu8

Time of Birth : 4.34am

Samshaka Kundali

Place of Birth :Karkala Clinical

Diagnosis:

Lagna12 Kuja9 Ravi8 Budha4 Shukra4 Rahu2 Maandi10

Sidhma

(Vata-Kapha) Astrological interpretation: Kushta is caused by Kuja situating in Lagna

and Ravi in 2nd place from Lagna. Dosha related to Kuja is Pitta and Ravi is VataPitta which matches with the clinical diagnosis.

81

Observational Study 47. Name

:

Vasudeva rao

Date of Birth

: 12.4.1939

Time of Birth

:6.45pm

Place of Birth

:Karkala

Clinical Diagnosis: Vipadika

Ravi12 Budha8 Guru4 Shani12 Shukra1

Ketu5

Maandi1

Samshaka Kundali Chandra1

(Vata-Kapha) Astrological

interpretation:

Kuja6

Lagna11

Rahu11

Anishta sthanasthita Rahu and Kuja residing in 2nd place from Lagna are the cause for the Kushta. This has occurred in Shani Dasha- Budha Bhukti where Budha is situating in neecha sthana. Dosha related to Rahu is Vata and for Kuja Pitta which matches with the clinical diagnosis. 48. Name

:Suraj.

Date of Birth

: 24.7.1975

Time of Birth

: 4.38pm

Place of Birth

Kuja7 Guru 1

Budha 3

Ravi 6 Shani 4

:Bantwal

Clinical Diagnosis: Dadru (Pitta-

Ketu11

Samshaka Kundali Chandra4

Shukra 5

Kapha) Astrological interpretation:

Anista

Lagna1

Rahu 5

Maandi12

sthanasthita Rahu and Ravi are the cause for the Kushta. Dosha related to Rahu is Vata and Ravi is Vata-Pitta which matches with the clinical diagnosis.

82

Observational Study 49. Name Date of Birth

: 7.06.1979

Time of Birth

: 8.14am

Place of Birth

Kuja7

:Komala

Ravi 4 Lagna1 Shukra10 Budha 7

Ketu12

Guru 7 Maandi10 Samshaka Kundali

:Madikeri

Shani 5 Rahu 6

Clinical Diagnosis: Vicharchika Chandra9

(Kapha) Astrological

interpretation:

Anishta sthana sthita Ravi and Lagnastha Budha are the cause for Kushta. Dosha related to Ravi is Vata-Pitta and Budha is Thridosha or any one among them which matches with the clinical diagnosis. 50. Name

:Vinuta

Date of Birth

: 20.10.1987

Time of Birth

: 4.05pm

Place of Birth

: Bangalore

Clinical Diagnosis: Pama (Pitta-

Rahu6

Guru1

Lagna 3

Maandi1

Samshaka Kundali

Kapha) Shani11 Astrological interpretation: Anishta

Ravi7 Chandra11 Budha12 Kuja2 Shukra12 Ketu12

sthana sthita Kuja is the cause for the Kushta. Dosha related to Kuja is Pitta which matches with the clinical diagnosis.

83

Observational Study DEMOGRAPHY The analysis of the patients of Kushta and healthy volunteers are

framed

demographically.The different age groups, sex, religion, occupation, Socio economic status, distribution of different varieties of Kushta among 50 patients according to Ayurveda and Jyoutisha Shastra are taken into consideration for the present study, which are tabulated below from table No. 4.1 to 4.6. Table 4.1 AGE WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS.

Age Group (in years)

No. of Kushta Patients (50)

Percentage

1-10

6

12

11-20

5

10

21-30

14

28

31-40

12

24

41-50

2

4

51-60

4

8

61-70

5

10

71-80

2

4

84

No. of Total with Healthy volunteers Percentage Percentage (100) (50) 2 4 8 2

4

7

23

46

37

12

24

24

5

10

7

4

8

8

1

2

6

1

2

3

Observational Study Table 4.2 SEX WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS

Sex

No. of Kushta Patients (50)

Male

26

Female

24

No. of Total with Healthy Percentage Percentage Percentage volunteers (100) (50) 48 50 52 24 48

52

26

50

Table 4.3 RELIGION WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS

Religion

No. of Kushta Patients (50)

Percentage

Hindu

44

88

Muslim

4

8

Christian

2

4

No. of Healthy Total with volunteers Percentage Percentage (50) (100) 44 88 88 4

8

8

4

4

2 Table 4.4

OCCUPATION WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS No. of Healthy Total with volunteers Percentage Percentage (50) (100) 6 8 3

Occupation

No. of Kushta Patients (50)

Percentage

Agriculturists

5

10

Businessmen

6

12

6

Employees

13

26

17

House wives

5

10

7 85

12

12

34

30

14

12

Observational Study

Professionals

5

10

10

Students

16

32

7

Agriculturists

5

10

3

Businessmen

6

12

6

20

15

14

23

6

8

12

12

Table 4.5 SOCIO ECONOMIC STATUS WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS. Socio Economic Status

No. of Kushta Patients (50)

Percentage

Lower

3

6

Middle

26

52

Upper

21

42

No. of Healthy Total with volunteers Percentage Percentage (50) (100) 4 8 7 28

56

54

18

36

39

TABLE 4.6 DISTRIBUTION OF DIFFERENT VARIETIES OF KUSHTA AMONG 50 PATIENTS ACCORDING TO AYURVEDA AND JYOUTISHA SHASTRA.

Varieties of Kushta

No. of Patients diagnosed Clinically

Sidhma (Vata-Kapha)

7

Kitibha (Vata-Kapha)

6

Vipadika (VataKapha)

9

Dadru (Pitta-Kapha)

4

Percentage 14 12 18 8

86

No. of Patients diagnosed Astrologically According to Dosha 6 6 8 4

Percentage 12 12 16 8

Observational Study

Pama (Pitta-Kapha)

12

Vicharchika (Kapha)

12

Undiagnosed

0

Total

50

24 24 0 100

10 10 6 50

20 20 12 100

OVERALL RESULT The overall assessments of the comparative study of different varieties of Kushta diagnosed clinically and astrologically are shown below in the table No 4.7. Among the clinically diagnosed patients of Pama (Pitta-Kapha) and Vicharchika (Kapha), 83.33% matched with that of Astrological findings while 85.71% of clinically diagnosed cases of Sidhma Kushta (Vata-Kapha) are matched with the Astrological diagnosis. In case of patients diagnosed with Vipadika (Vata-Kapha) 88.88% correspond with the Astrological diagnosis and 100% of clinically diagnosed cases of Kitibha (Vata-Kapha) and Dadru (Pitta-Kapha) are harmonizing with Astrological diagnosis. On overall observation 88% of all the patients diagnosed as different forms of Kushta matched with that of astrological findings in general. As per the table 4.8, the Astrological findings of 50 Healthy volunteers considered under the study, 4 were diagnosed astrologically as those prone to suffer or are suffering from Kushta. The findings of remaining 46 matched with their clinical status as healthy individuals.

87

Observational Study TABLE 4.7 COMPARATIVE STUDY OF DIFFERENT VARIETIES OF KUSHTA DIAGNOSED CLINICALLY AND ASTROLOGICALLY Varieties of Kushta Sidhma (Vata-Kapha)

No. of Patients No. of Patients diagnosed diagnosed Astrologically Clinically According to Dosha Percentage 85.71 7 6

Kitibha (Vata-Kapha)

6

6

100

Vipadika (Vata-Kapha)

9

8

88.88

Dadru (Pitta-Kapha)

4

4

100

Pama (Pitta-Kapha)

12

10

83.33

Vicharchika (Kapha)

12

10

83.33

Total

50

44

88

TABLE 4.8 ASTROLOGICAL INTERPRETATION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS Details of the samples Number of Healthy Volunteers Number of Kushta patients

Total

Astrological Diagnosis as Kushta

Total samples found healthy according to Astrology

Percentage of Result

50

4

46

92

50

44

6

88

88

Discussion & Conclusion

CHAPTER-5 DISCUSSION AND CONCLUSION Healing is a science and indeed an art too which lies in the skillful hands of the physician. He should learn to bring all the relevant knowledge to bear the problem and use his wisdom and reasoning to diagnose the case. For this it is very necessary to understand the related principles of other sciences also. Ayurveda synthesizes and applies the knowledge about health and diseases from all other sciences. So it is treated with dual aspects. Physical science- in its applied aspects and Philosophical science – in its principles aspects. It accepts the principles of Darshana and thus called as a Darshana also. It explains “Loko ayam Purusha Sammitaha”1 means the individual is the replica of the universe. Changes in the universe has their influence on human body E.g. the influence of eclipse, full moon day etc. on the health and activities of human being. The elements of universe like plants, air, moon, sun, stars, planets etc have their influence on human activities. It accepts the principles of contemporary sciences. Sushruta explains that LMÇü zÉÉx§ÉÇ AkÉÏrÉÉlÉÉå lÉ ÌuɱÉcNûÉx§É ÌlɶÉrÉqÉç | iÉxqÉɯW´ÉÑÒiÉÈ zÉÉx§ÉÇ ÌuÉeÉÉlÉÏrÉÉΊÌMüixÉMüÈ || (xÉÑ. xÉÔ.4/7) Study of any one science is not enough to get complete knowledge of a science. One should study all the related sciences to get success and to become good physician. Thus Ayurveda accepts all related principles from Darshana, Jyouthisha Shastra etc. Ayurveda gives much importance to cure the disease of diseased and to maintain the health of healthy. It concentrates not only to physical and mental health but spiritual wellbeing also. Ayurveda incorporates all forms of healing methodologies which promotes optimal health. So it explains Trividha Aoushadham i.e. three types of or

89

Discussion & Conclusion some times we can say that three steps of treatment viz, Daivavyapashraya, Yuhtivyapashraya and Satwavajaya2. Daivavyapashraya: The word Daivavyapashraya is concerned with all the unknown circumstances which are beyond the perceive of reasoning. The word Deva has been used in the sense of that Karma which is related to our previous life. The evils of past life Karma can not be by only scientific methods of medicine etc because the disease so produced are related to our past life. They are related to the blessings of God. They include Mani-Mantra Dharana, Bali-upahara, Homa, Niyama, Prayashchitta, Upavasa, Svastivachana etc. The disease will get cured due to the Prabhava of these procedures. This type of treatment in the form of good deeds is recommended for the diseases caused by Deva. Yuktivyapashraya: It includes the Ahara- Oushadha. Following pathya etc. advised according to the diseases. It is of 3 types. a) Antahparimarjana b) Bahirparimarjana c) Shastrapranidhana. Satvavajaya: This implies mainly on the treatment of Manasika Doshas. It explains controlling of mind and abstinence of sense organs from their objects. It is essential that time of treatment of mental diseases should be specific and based on the theory of normalcy of Rajas and Tamas. Among these three, Daivavyapashraya line of treatment is stated first in the list because they are considered as Ashuvyadhihara in nature. It helps in curing the disease quickly and easily. It gives best results if performed before Yuktivyapashraya and Satwavajaya line of treatment.

90

Discussion & Conclusion Jyouthisha Shastra which is purely related to the spiritual things, explains the similar mode of remedies as Daivavyapashraya Chikitsa to get rid of physical and mental ailments. It explains that all miseries/Vyadhis are the results of Poorvajanmakrita Paapakarma. Based on the intensity of these Karma they will produce their results in the form of Sadhyatwa and Asadhyatwa of disease i.e. if the Paapakarma are strong then the disease will be Asadhya or Kashtasadhya and if the Paapakarma are mild in nature then the disease will be easy to cure. As Moksha is the Ultimate goal of the life one has to get rid of the miseries and Vyadhis. For this Jyouthisha Shastra explains Prayashchitta and Parihara in the form of Mani-Mantra Dharana, Bali-upahara, Homa, Niyama, Prayashchitta, Upavasa, Svastivachana, Japa, Tapa etc. Ayurveda gives much importance not only for the treatment aspect but also for the diagnosis of the disease. It explains that “Rogamadou Pariksheta tato anantaram oushadham”3 i.e. without proper diagnosis of the disease, physician cannot cure it. The disease should be diagnosed initially and then the treatment should be adopted. For the diagnosis of the disease proper understanding of the Nidanapanchaka is must. Nidana Plays major role in both diagnosis and treatment which varies from disease to disease. Some are purely Doshaja, some are Agantuja and some are both. In Agantuja type of disease the Doshas are not directly involved in causing the disease. Acharyas have mentioned the effect of Bhootadi Graha, Paapakarmas of previous life, Soorya, Chandra, etc Grahas as the causative factors. E.g. a) In case of Balagraha, Bhootonmada- bhootadi Grahas are considered as the causative factors. Here the Doshas are not vitiated first. b) In Kushta, Atisara, Jwara, the Poorvajanmakrita paapakarmas also acts as Nidana. c) Unmada will be influenced by the Chandra.

91

Discussion & Conclusion In all these cases the disease is produced first and the Doshas will vitiate later. In such cases physician will not be able to cure even with proper line of treatment. In such case if the Horoscope is analyzed, the role of Graha in causing the disease will be understood. While giving treatment also if Daivavyapashraya line of treatment is adopted, then the disease can be cured easily. Therefore it is mentioned first among the list of three treatment modalities. Jyoutisha Shastra explains that the Grahas are just the indicator of the past life. The Karmas done in the past life will decide the life of the person. The good and bad deeds will give rise to the same effect in the next life also. By analyzing the Horoscope of the person based on the positions of Grahas one can decide their role in producing the disease. They have mentioned different criteria for different diseases. In the present study only Vedic Astrology or Jyoutisha Shastra is considered and not the modern or western Astrology. Thus the word Graha is coined here and not the planet. Graha means “aÉ׺ûÉûÌiÉ aÉÌiÉÌuÉzÉåwÉÉÌlÉÌiÉ” - that which seizes or grasps, holds and which have movement as its special character4. They are 9 in number. They include Chandra also one among them. But modern Astrology doesn’t include Moon as it is not a planet instead they have mentioned Uranus, Neptune and Pluto. If we observe Sushruta Samhita we will get much reference regarding the Astrological elements or points like Graha, Nakshatra, Karana, Muhurta,etc. Thus we can say that they have considered the relevance of Jyoutisha Shastra in Ayurveda. In many contexts like Bheshaja Sangrahana, to perform Panchakarma procedures etc they found the utility of auspicious time. These are found more in Sushruta Samhita. As Jyoutisha Shastra is purely related to the study of Grahas and their effect on the body, we won’t get regarding the detailed explanation of Kushta and its types. They

92

Discussion & Conclusion have mentioned a few diseases like Vrana, Masurika, Swetakushta, Raktakushta, Neelakushta, Twakdosha. They have considered all skin manifestations under these. But Ayurveda clearly differentiates Kushta from Twakdosha. Kushta is one among the Karmaja Vyadhi.

But Twakdoshas are not. Chakrapani commenting on

Ch.Chi.7/92 explains that Kushta and Tvakdosha though they sound similar, lot of difference are there with them. He justifies this based on “aÉÉå oÉsÉÏuÉSïè lrÉÉrÉ”. Here aÉÉå –cow and oÉsÉÏuÉSïè – ox. Both of these come under the same category. But ox is considered as special from cow because of its strength. Similarly Tvakdosha are Samaanya and Kushta is Vishesha among them. The word Tvakdosha generally means the ailments of skin. It includes Kilasa, Vyanga, Kushta ssand all skin manifestations. But they are different from the Kushta. Kushta has its special features as Saptadravyas in causing the disease etc but other Tvakdoshas doesn’t have these features. Kushta comes under Tvakdosha but all Tvakdoshas are not Kushta. In the present study only the basic concepts of Jyoutisha Shastra and Ayurveda are considered i.e. Thridosha Siddhantha of Ayurveda and Concept of Navamsha in Jyoutisha Shastra. Trimshamsha, Shashtamsha etc of Jyoutisha Shastra may reveal the exact Dosha in the disease, like in Ayurveda Dashavidha Pareeksha, Ashtasthana Pareeksha helps in proper and exact diagnosis of the disease. In the present study 50 patients with the diagnosis of Kushta were taken and predominant Dosha in disease is noted based on the explanation of Charaka Samhita5. The horoscope of each patient is observed for the influence of Graha in causing the disease Kushta. An analysis is made based on comparing the role of Dosha with the Graha i.e. for Kuja Graha- Pitta Dosha; if the patient is suffering with the Udumbara Kushta and in the horoscope if responsible Graha is found as Kuja then it shows that the Grahas too have their influence in producing the disease.

93

Discussion & Conclusion In the study it is observed that in most of the Kushta patients, the horoscope shows the relevance of Grahas in causing the disease. But there is slight difference in this relation. In most of the cases of Vicharchika the horoscope shows the responsible Graha is Kuja and in some Ravi for which the Dosha mentioned is Pitta. But according to Charaka Vicharchika is Kapha Pradhana. Sushruta opines that the disease is Pitta Pradhana. At the time of onset of Vicharchika there will be Srava, Kandu etc. but when it becomes chronic Ruksha, Daha, Kharatwa such symptoms may seen. This may be the reason for this difference of opinion. E.g in case No.20 the patient is suffering from Vicharchika and in the Horoscope if we observe the positions of causative Graha Kuja is situating in Lagna is the cause for the disease. The Dosha mentioned for Kuja is Pitta. In the patient the symptoms of Both Kapha (Kandu) and Pitta (Daha, Raga) are observed. Even though Vicharchika is Kaphaja we can observe the Lakshnas of other Doshas also. The classification as Kshudra Kushta is made in order to make treatment easy. Here most of the diagnosed cases are Kshudra Kushta which is Dvidoshaja or Samsargaja in nature. But in some cases the Horoscope reveals that the causative Graha is Budha for which Thridosha is related. E.g.In case No.5 & 37 the patients are suffering from Vicharchika but the Graha responsible for is Budha. All the three Doshas are related for Budha. But Vicharchika is Kapha Pradhāna according to Charaka, Pitta according to Sushruta and Vata-Pitta according to Vagbhata. As explained earlier, all Kushtas are Thridoshaja as those 3 are invariably involved in the Samprāpti of the Kushta. So we can interpret that the Horoscope and the clinical diagnosis are related to each other. In case No.1 the Kushta is Kitibha, for which the responsible Graha is Anishta sthanasthita Ravi which is related to Vāta-Pitta. In Kitibha the Dosha predominant is

94

Discussion & Conclusion Pitta but we can see the symptoms of Vāta also. So we can say that what Graha pointed is correct. In case No.30, the patient is suffering from Sidhmakushta predominantly Vata -Kapha in nature. In the Horoscope the Graha responsible is Anishta Sthanasthita Kuja and Rahu which are related to Pitta and Vata respectively. In the disease we didn’t find any Pittaja Lakshanas. As the Rahu is related to Vata and we find the Vataja symptoms in the disease we can say that the Dosha can be diagnosed through Horoscope. Similarly for case no 7, the disease is Sidhma Kushta and the responsible Graha is Budha. For Budha related Dosha are all the three Dosha or any one among them. In case of volunteers it was found that some are having the criteria of Kushta as mentioned in classical texts of Jyoutisha Shastra but they have not experienced the disease yet. This may be of two reasons a). Unfavorable Dasha and Bhukti. b). Shubha Drushti and Shubha Yoga The disease is supposed to be happen in particular time period called Dasha and Bhukti. If they are in favourable for the production of the disease they will get the disease. Acharya Charaka6 has been mentioned that specific features of Nidana, Dosha and Dushya determine the bodily immunity or susceptibility to the manifestation of a disease. When the equilibrium of these three factors is disturbed or when they do not support each other or when they are weak due to temporal factors then there are 4 chances of disease manifestation i). Vikara Ajananam: Non manifestation of the disease. ii).Chirena cha Vikara Jananam: Gradual manifestation of the disease.

95

Discussion & Conclusion iii) Anu Vikara Jananam: Manifestation of the disease in Sukshmaroopa which may not be experienced by the person. iv) Asarvalinga Vikara Jananam: The disease may manifest with very few signs and symptoms. It is quite opposite if the Nidana- Dosha-Dushya are interrelated supporting each other in the manifestation of the disease. Disease will clearly manifest with all signs and symptoms. Thus it is very clear that the disease will manifest only if Nidana- DoshaDushya are strong enough and supporting each other. The same phenomenon is observed in the horoscope of healthy individuals i.e. without favourable Dasha and Bhukti even if the causative Grahas are situating in Anishta sthana the disease will not manifest. Similarly if the Kushta causing Grahas are situating along with Shubha Grahas like Shukra, Guru or if they are having Shubha Drushti i.e. they are situating in 7th place from the Shubha Graha then the disease may not manifest. If manifested also the signs and symptoms are not clear, sometimes person may not experience the disease at all. Eg. in case of volunteers (No.6) Name

: Susheel

Date of Birth

: 13.08.1980

Time of Birth

: 8.22.am

Place of Birth

: Udupi

Astrological

interpretation:

Shukra10

Samshaka Kundali Ketu7 Ravi,

Anishta

sthana

responsible

Lagna8 Chandra7 Guru7 Maandi1

Budha and Rahu are situating in for

96

Ravi 12 Budha8 Rahu11

Kuja5 Shani10

Discussion & Conclusion Kushta. But he didn’t experience the disease yet as the Dasha and Bhukti not in favor to produce the Kushta. He will get the disease in the Dasha and Bhukti of any of these Graha. In case No.27 of volunteers, Name

: Kavya

Date of Birth

: 28.06.1984

Time of Birth

: 8.15am

Place of Birth

: Mangalore

Chandra2 Ravi10 Rahu1 Budha12 Shukra11 Lagna7 Samshaka Kundali

Astrological interpretation: Grahas Ravi and Budha situating in 12th

Guru5

Ketu7

place which is considered as Anishta

Kuja12 Shani11

Maandi11

sthana are responsible for the disease. But the person didn’t experience as these Grahas are situating along with Shukra Graha and even they have the Drushti of Guru Graha. This is the reason for non manifestation of the disease. Jyoutisha Shastra explains much Yoga, based on the position of the Grahas in particular Rashi like Panchamahapurusha Yoga, Rajayoga, Kemadrumayoga etc. and specific Phala for them. It also explains Yogabhanga. For eg., In case of Kemadruma Yoga if the 2nd and 12th place from Chandra and even Chandra Kendra (1, 7, 4,10th place from Chandra) are also empty then it is Kemadrumayoga and its Phala is Ashubha. But if Chandra is having Shubha Drushti or if Shubha Grahas are situating in Chandra Kendra or if Chandra is situating in Lagna Kendra then it is Kemadrumabhanga. There may be specific Yogabhanga for Kushta in Granthantara but the books referred for this doesn’t specified that. Only the interpretation as Shubhadrushti and Shubha Yoga it has been explained here.

97

Discussion & Conclusion Distribution of different varieties of Kushta among 50 patients diagnosed clinically is shown in the Chart No.1. The overall assessments of the comparative study of different varieties of Kushta diagnosed clinically and astrologically are shown below in the Chart No 2 and 3 denote that Jyouthisha Shastra can be scientifically validated with the comparative clinical application. Quite remarkably it can be noted that among the overall observation of the cases that are clinically diagnosed, 88% were substantiated with the reference and findings in Jyouthisha Shastra. In case of the group consisting of Healthy volunteers the findings are again quite similar with a difference in findings prevailing in 4 cases only. The rest of the Astrological findings were matching to the healthy condition of the volunteers. By all these it is very clear that the disease Kushta can be diagnosed by analyzing the Horoscope but the Dosha responsible for the disease may not be always correct as per Jyoutisha. We can observe the role of Paapakarma in the disease so that while treating Physician can also adopt the Daivavyapashraya line of treatment for better results. Chart No 1

98

Discussion & Conclusion Chart No. 2

Chart No. 3

99

Discussion & Conclusion CONCLUSION: •

It is inferred from the present study that the clinically diagnosed Kushta Roga patients can also be identified according to Jyoutisha Shastra with proper reasoning.

•

The disease Kushta can be diagnosed by analyzing the Horoscope but the Dosha responsible for the disease may not be always correct as per Jyoutisha.

•

The 18 varieties of Charakokta Kushta may not be identified individually through horoscope but the Kushta Roga in general can be identified along with astrological reasoning.

•

The role of Papakarma for the manifestation of the disease can be analysed through horoscope, so that the Daivavyapashraya Chikitsa may be adopted along with medicine to get better results.

Suggestions for further study: •

The present study limited to only 50 clinically diagnosed patients of Kushta Roga and 50 healthy volunteers for the comparative Ayur-Jyoutisha study. Further elaborative study with large number of samples will give better significant results.

•

The present study limited only to the diagnosis of Kushta Roga. Further there is a scope for the study in relation with Chikitsa of Kushta Roga by following Daiva vyapashraya chikitsa by the astrological guidelines along with medicine.

•

Further comparative and combined Ayur-Jyoutisha study can be done in relation with other diseases explained in Ayurveda such as Manasa Roga, Vata Roga, Shwitra and other skin diseases, as the descriptions regarding these diseases are adequate in Jyoutisha Shastra also. 100

Discussion & Conclusion

References: 1. Charaka Shareera 3:3 2. Charaka Sutra 11:54 3. Ashtanga Hrudaya 1:22 4. Shabdha Kalpa Druma 5. Charaka Chikitsa 7:33. 6. Charaka Nidana.4:4

101

Summary

CHAPTER-6 SUMMARY People of Dakshina Kannada District epitomize a combination of Indian heritage with advanced science and technology. There is a belief that many of the gravious skin diseases are the results of Purvajanmakrita Papakarma, Nagadosha, and also by the influence of Kuja, Rahu and Budha Graha. For such diseases even Parihaara Kaaryas are also in practice by following Jyoutisha such as Āśleśa bali, Nāgapooja, special offering to God Subrahmanya, Ananthashayana etc. By doing such parihara along with medicinal treatment the success rate of curing such skin diseases are found more. Thus, to find the relevance of Jyoutisha shastra in diagnosing the skin disease with respect to Ayurveda, the present study entitled "Critical analysis of Kusta Roga w.r.t Ayurveda and Jyoutisha Shastra” is undertaken. The present study aimed • To diagnose the Kusta Roga by Ayurvedic approach based on Tridosha siddhanta. • To diagnose the Kusta Roga of the given subject through Jyoutisha Shastra. • Comparing the diagnosis of Kushta Roga through Ayurveda and Jyoutisha Shastra. • Comparing the role of Tridosha siddhanta in Kusta Roga as explained in Ayurveda and Jyoutisha shastra. The whole study presented in 6 chapters such as Preamble, Conceptual study, Review of literature, Observational study, Discussion & Conclusion and Summary. The first chapter Preamble explained about the need for the study, aims and objectives, Tridosha theory, Kushta Roga, Jyoutisha Shastra, plan of study, approach, presentation etc. 102

Summary The second chapter presented with conceptual study of Ayurveda and Jyoutisha Shastra with reference to Thridosha theory, Panchamahabhoota theory, Karya-Karana Siddhanta and concepts of Jyoutisha Shastra like Panchanga, Graha, Rashi, Dasha, Karmavipaka and inter-relation between Ayurveda and Jyoutisha Shastra with reference to Kushta Roga. The third chapter- Review of literature dealt with explanation of disease Kushta as per Ayurveda including its historical review, classification and Nidanapanchaka. The chapter also includes the explanation related to Twak Roga in Jyoutisha Shastra. The fourth chapter authentified with observational study included the critical analysis of the patients of Skin disease according to Ayurveda and Jyoutisha Shastra. The data collected from the diagnosed patients of Charakokta Kushta Roga and healthy volunteers were analysed and compared with the explanation of Kushta and role of Thridosha in Kushta as per Ayurveda and Jyoutisha Shastra. The fifth chapter signified with Discussion and Conclusion gives an account of applicability in diagnosing Kushta Roga with reference to various principles mentioned in Ayurveda and Jyoutisha Shastra. The chapter also dealt with a comparative diagnostic approach along with logical reasoning. Finally the conclusion drawn with respect to the present study. The sixth chapter has been earmarked for the ongoing Summary which gives a brief description about the present study. The chapter summarizes and mentions about the outcome of the present work.

103

Bibliography

BIBLIOGRAPHY 1. Agnivesha.Charaka samhitha with ayurveda deepika Sanskrit commentary by Chakrapani dattha.Edited by Vaidhya Jadavji Trikamji Acharya.Varanasi: Choukamba sanskrith series; 2006. 2. Amarasimha- Amarakosha edited by A. A. Ramanathan. Madras: published by Adyar library and research center; 1978. 3. Bhava mishrsa,Sri rama shankara mishra,Rupa lalji vaidya, Bhava praksha samitha: 11th edition, Varanasi: Chukambha Sanskrit oriental cultural literature; 2004. 4. David Frawley, Ayurvedic Astrology, Motilal Banarasidass Publishers Private Limited, Delhi.2007. 5. Dr. S.Shrinivasayya, Arambha Jyotishya Deepika, Sura Books Pvt Ltd, 1st edition; 2007. 6. W.B.Saunders – Dorland’s illustrated medical dictionary 25th Arian Edition published by I Gaku Shoin Ltd, Tokyo. 7. Guptha Kaviraj Nagendra Natha Sen.The Ayurvedic System of Indian Medicine.Revised,Enlarged

Edited

by

Y.T.

Jasraj.Delhi:Bharathiya

Kala

Prakashana;2006. 8. Jyotishya Sarva Vishayamruta Sangraha, Ronuru Venkatarama Shastri, edited by Vidwan I. Rameshwara Shastri, T.N. Krishnaiah Setty & Son, Chikpet, Bangalore;2001. 9. Maharshi Sushrutha.Susrutha Samhitha with Nibandha Sangraha commentary by Sri Dalhanacharya.13th edition. Varanasi: Choukamba sanskrith Sansthan;2000 10. Mahamati Shri Madhavakara Virachita Madhava Nidanam, with Madhukosha Vyakhya

and

Vidyotini

Hindi

commentary

by

Ayurvedacharya

Shri

Sudarshanashastri, Vol 1&2, 29th edition, Chowkambha Sanskrit Samsthana, Varanasi; 1999. 11. Monier Williams – Sanskrit English Dictionary published by Motilal Banarasidas Delhi 1979. 12. Moolki Anantha Padmanabha Bhatta, Sulabha Jyotishya, Moolki Anantha Padmanabha Bhatta, 2nd edition; 2003. 13. Rajaradhakantha Deva. Shabdha Kalpadruma.Delhi: Nag Publishers; 1987

-1-

Bibliography 14. Sharangadhara- Sharangadhara samhitha with Adamalladeepika and Kashirama Goodartha deepika.Edited by Pt.Parasuram Sasthri Vidhya Sagar.Varanasi: Choukamba Surabharathi Prakasha; 2006. 15. Shrimadindrakanta Vallabhacharya, Vaidyachintamani, Vol 2, Bhavabhodini kannada Tatparya, Bangalore Book Depot 1st edition; 1899. 16.

Shreenivas a Acharya, Prashnamargam with Chandrika Kannada Commentary, Honna Padma Printers, Udupi.

17. Shri

Vaidyanath

Virachita

Jataka

Parijata,

with

Sudhashalini

Sanskrit

Commentary and Vimala Hindi Commentaery, Chowkambha Sanskrit Samsthana, Varanasi; 1984. 18. Shri Parashara Muni Virachita Brihat Parashara Hora Shastram with Sudha Vyakhyaya, Edited by Daivajna Pt. Devachandra Jha, Chowkambha Prakashana Varanasi, 9th edition; 2007. 19. Vagbhata- Ashtanga Hrudayam.Annotated by Dr.Anna Moreswar Kunte and Krishna RamaChandra Sasthri Navre. Edited by Pt.Hari Sadasiva Sasthri Paradakara.Varanasi: Choukamba Sanskrith Sansthan; 2009. 20. Vaidyavara Shree Basavaraja virachita Basavarajiyam, 1st edition, Gorakshana Yantralaya, Nagpur; 1930. 21. Vamana Shivram Apte. The Students Sanskrit-English Dictionary. Delhi: Nag Publishers; 2002 22. Varahamihiracharya Virachita Brihatjatakam, with Bhattotpaleeya Samskrit commentary, Shri Seetaram Bhakta,Thakur Prasad and sons,Varanasi; 1983. 23. Veerasimha,

Veerasimhavaloka,

ShreeKrishnadasaatmaja

Gangavishnuna

Lakshmivenkateshwara Mudranalaya Mumbai; 1981. 24. Veni

Madhav

Sasthri

Joshi,

Narahari

Joshi.Ayurvedeeya

sabda

Kosha.Mumbai:Maharashtra Rajya Sahithya Aani Sanskrithi Mandal;1968 25. Vishweshwara Bhat, edited by Suri Ramachandrashastri, Madana Maharnava Karmavipaka, Chitralekha Mudranalaya, Shirasi; 1992. 26. Vruddha jeevaka. Kasyapa Samhitha.Nepala Rajaguru, Pt.Hemaraja Sharma and Ayurved Alankar srisathyapala BhishakAcharya.Varanasi: Choukamba Sanskrit Series;2008

-2-

Bibliography 27. Vruddha Vagbhata- Ashtanga Sangraha with Shashilekha commentary of Indu by Dr Athwale- Ananth damodar published by Sanskrit Athreya Prakashana Pune 1980. Journals: 28. Dr. Smt.Geetadevi Goutama, Mantra-Tantra-Jyoutishaaastram Ayurvedashcha, Journal of Ayurveda, National institute of Ayurveda Vol 12 2001; 39-41. 29. Dr. Surendra Soni, Dr. M.K.Shandilya, Ayurved0 Jyoutisha Shastram cha, Journal of Ayurveda, National institute of Ayurveda Vol 12 2001; 90-110. 30. Subrahmanya Bhat, Karma Vipaka, Jyotornidhi, Shri Bharati Mahavidyalaya Mujungavu, Kasargod, 2010, 12-15. Websites: 31. http://www.eastrovedica.com/html/vedic_medical_astrology.htm  32. http://www.yogayoga.com/seJyotish 33. http://www.jyotishayurveda.com/ 34. http://pdfcatch.net/ebook/jyotish+tantra/ 35. http://integrativehealthcareinstitute.net/journal/articles/what-is-jyotish-astrology2.html 36.

http://www.indiadivine.org/audarya/ayurveda-health-wellbeing/445993-jyotishnad-

mantra-sadhana-ayurvedic-treatment.html

37. http://www.ayurvision.com/astology.htm 38. http://www.astrologicalmagazine.com/ 39. http://www.indianetzone.com/15/origin_astrology.htm

-3-

Annexure ANNEXURE -1 DEPARTMENT OF PG STUDIES IN AYURVEDA SIDDHANTHA

ALVAS AYURVEDA MEDICAL COLLEGE & HOSPITAL, MOODBIDRI RESEARCH CASE SHEET FOR KUSHTA _________________________________________________________ PARTICULARS OF THE PATIENT Name

:

Date

:

Date of birth/Age

:

Sl.No.

:

Time of birth

:

OPD No.

:

Place of birth

:

Sex

:

Address & Ph.No.

:

Probable diagnosis

:

Caste/Religion

:

Education

:

Occupation

:

Marital status

:

Socio-economic status:

PRADHANA VEDANA:

-4-

Annexure ANUBANDHA VEDANA:

ADHYATANA VEDANA VRITTANTA:

POORVA VYADHI VRITTANTA:

CHIKITSA VRITTANTA:

KULA VRITTANTA:

VAIYAKTIKA VRITTANTA: Ahara (Food)

: Vegetarian/ Non-Vegetarian

Vihara (Activities)

: Sama/Mithya

Agni (Appetite)

: Sama/Vishama/Manda/Teekshna

Nidra Ssleep)

: Sama/Anidra/Atinidra/Divaswapna

Vyasana (Habits) Mala pravrutti (Bowel)

: Tobacco chewing/Smoking/Alcohol/Sedatives/Any others : Sama/Baddha/Atipravrutti

Mutra pravrutti (Micturition) : Sama/Baddha/Atipravrutti

-5-

Annexure ATURA PAREEKSHA(SAMANYA) : Prakruthi

:

Nadi

:

Nutritional status :

Temperature

:

Height

:

Blood pressure

:

Weight

:

Any other

:

SROTO PAREEKSHA:

TWAK GATA STHANIKA PAREEKSHA: VATA

PITTA

KAPHA

ROOKSHA

DAHA

SHWETA VARNA

SHOSHA

RAGA

SHEETATA

TODA

PARISRAVA

KANDU

SHOOLA

PAKA

STHIRA

SANKOCHA

VISRAGANDHA

UTSEDA

AAYAMA

KLEDA

GOURAVA

PARUSHYA

ANGAPATANA

SNEHA

KHARABHAVA

KRIMI

HARSHA SHYAVA ARUNA

-6-

Annexure SAMPRAPTI GHATAKA: Dosha

:

Udbhavasthana :

Dushya

:

Sancharasthana :

Srotas

:

Vyaktastana

:

Srotodushti prakara :

Rogamarga

:

Agni

Swabhava

:

:

VYAVACHHEDAKA NIDANA:

VYADHI VINISCHAYA: HOROSCOPE

Signature of the scholar

:

Signature of the Co- Guide

-7-

Signature of the Guide

Annexure ANNEXURE -2 MASTER CHART OF 50 PATIENTS OF CHARAKOKTA KUSHTA ROGA Sl.

Name

No.

Date of

Time of

Place of

Birth.

Birth

Birth

Sex

Diagnosis

1

Keerti Patel

05.09.1988

4.00pm

Udupi

M

Kitibha

2

B.V.Acharya

03.09.1948

5.00am

Udupi

M

Kitibha

3.

Nebisa

16.08.1986

2.30pm

Sullia

F

Dadru

4.

Hanumantappa

08.02.1941

11.11am

Gadag

M

Kitibha

5.

Sharanya

24.01.1997

5.59pm

Bantwal

F

Vicharchika

6

Mrinalini

16.04.1971

4.24pm

Kasargod

F

Vipadika

7

Vrinda

28.07.1972

6.24am

Mangalore

F

Sidhma

8

Poorvi

15.05.2008

8.05pm

Madikeri

F

Vicharchika

9

Nagesh

29.12.1970

5.30pm

Madikeri

M

Pama

10

Prashanth

02.04.1980

3.10pm

Kasargod

M

Vipadika

11.

Laxmana

03.05.1980

8.00am

Karkala

M

Dadru

12.

Chandana

10.12.1983

10.15am

Bantwal

F

Pama

13

Chaitra

14.07.2001

1.45pm

Belthangady

F

Pama

14.

Prabhakara

2.11.1947

8.44am

Bantwal

M

Vicharchika

15.

Seetaram

07.12.1978

7.52am

Bantwal

M

Vicharchika

16.

Hemanath

19.01.1971

8.15.am

Bantwal

M

Vipadika

17.

Sundara

28.03.1988

5.30.pm

Madikeri

M

Pama

18.

Kirana

10.07.1981

1.45pm

Kasargod

M

Vipadika

19.

Shivaram

5.06.1959

4.20 am

Karkala

M

Vipadila

20

Barisha marinade

4.11.1971

10.30am

Vishakpatna

M

Vicharchika

21.

Sangeeta

6.9.1998

10.40am

Shimoga

F

Pama

22.

Prathibha

01.08.1984

4.30pm

Bangalore

F

Vipadika

23

Krishnamoorty

12.11.1952

6.15pm

Mangalore

M

Kitibha

24

Narayan Bhat

15.02.1936

11.45pm

Kasargod

M

Pama

25

Kumara Gowda

13.7.1950

6.16pm

Karkala

M

Vicharchika

26.

Ambilly

2.12.1978

10.50am

Kasargod

F

Vipadika

27

Aruna

6.12.1978

10.30am

Kasargod

F

Kitibha

-8-

Annexure 28

Sumalatha

03.08.1983

4.20am

Udupi

F

Sidhma

29

Eeshwari

18.12.1952

9.47pm

Puttur

F

Dadru

30

Shanta

9.1.1993

11.00pm

Puttur

F

Pama

31

Laxminarayana

16.04.1944

9.54am

Puttur

M

Vicharchika

32

Bhagya

12.05.1983

6.40pm

Mysore

F

Pama

33

Tejaswi

11.03.1985

10.40am

Tiptur

M

Sidhma

34

Rajesh

24.09.1982

6.30pm

Hassan

M

Vicharchika

35

Namitha

07.07.1971

5.28am

Mangalore

F

Kitibha

36

Chandrakala

12.05.1961

10.40am

Mangalore

F

Vicharchika

37

Latha

08.10.1989

8.30 am

Bantwal

F

Vicharchika

38

Vani

10.05.1983

12.00pm

Karkala

F

Vipadika

39

Sameer

15.05.2005

12.00pm

Karkala

M

Pama

40

Sham Bhat

12.10.1952

11.45pm

Puttur

M

Sidhma

41

Ajith

08.06.2006

5.51pm

Karkala

M

Vicharchika

42

Shreya

17.11.2002

1.39am

Mangalore

F

Pama

43

Sioddique

15.05.2003

6.00pm

Karkala

M

Sidhma

44

Saajira

17.11.1988

9.35am

Udupi

F

Pama

45

Preema

27.9.1991

7.07pm

Karkala

F

Sidhma

46

Pradeep

11.09.1998

4.34am

Karkala

M

Sidhma

47

Vasudeva Rao

12.04.1939

6.45pm

Karkala

M

Vipadika

48

Suraj

24.07.1975

4.38pm

Bantwal

M

Dadru

49

Komala

07.06.1979

8.14am

Madikeri

F

Vicharchika

50

Vinuta

20.10.1987

4.05pm

Bangalore

F

Pama

-9-

Annexure ANNEXURE -3 MASTER CHART OF 50 HEALTHY VOLUNTEERS Sl.

Name

No.

Date of

Time of

Place of

Se

Birth.

Birth

Birth

x

Remarks

1

Dhatri

11.08.2003

1.05pm

Kasargod

F

Healthy

2

Mahesh. T S

22.11.1975

9.05am

Bantwal

M

Healthy

3.

Shridevi

08.02.1967

6.45pm

Bellary

F

Healthy

4.

Krishnamurty

30.07.1975

3.45pm

Mangalore

M

Healthy

5.

Vidya

20.01.1979

9.45pm

Kasargod

F

Healthy

6

Susheel

13.08.1980

8.22.am

Udupi

M

Chances of getting Kushta in future

7

Manjula

22.05.1980

8.05pm

Chitradurg

F

Healthy

a 8

C.K.Joshi

22.07.1067

3.30am

Karkala

M

Healthy

9

Leena

24.6.1980

10.27am

Aleppy

F

Chances of getting Kushta in future

10

Shreepriya

31.8.1984

3.20pm

Kottayam

F

Healthy

11.

Krishnanand

13.12.1981

12.00am

Aleppy

M

Healthy

12.

Nisha

16.10.1978

6.00am

Kottayam

F

Healthy

13

Ravi Rao

23.06.1975

6.04am

Mangalore

M

Healthy

14.

S.N.Bhat

01.01.1967

8.05pm

Puttur

M

Healthy

15.

Roopa

3.01.1981

12.52am

Hassan

F

Healthy

16.

Ramya

3.01.1981

12.32am

Hassan

F

Healthy

17.

Prashanth

19.08.1982

10.35pm

Bangalore

M

Healthy

18.

Adithya

03.06.2001

05.30pm

Sullia

M

Healthy

19.

Anuprabha

30.10.1983

10.22am

Kollam

M

Healthy

20

Gururaj

21.04.1985

7.30pm

Bijapur

M

Healthy

21.

Jisha

22.12.1984

11.00am

Idukki

F

Healthy

22.

Rinsana

02.04.1984

2.30am

Puttur

F

Healthy

23

Soumya

16.07.1982

3.30am

Kasargod

F

Healthy

24

Subrahmanya.P

02.08.1971

8.30am

Puttur

M

Healthy

25

Praveen

30.08.1979

Bantwal

M

Healthy

4.15am

- 10 -

Annexure

26.

Sahana

19.6.1984

1.40pm

Puttur

F

Healthy

27

Kavya

28.06.1984

8.15am

Mangalore

F

Chances of getting Kushta in future

28

Akshata

26.06.1985

6.10pm

Puttur

F

Healthy

29

Chitra

27.07.1982

9.10am

Puttur

F

Healthy

30

Vinaya

26.09.1982

6.25am

Puttur

F

Healthy

31

Nirupama

13.04.1954

5.00pm

Bangalore

M

Healthy

32

Akash

O5.02.1959

900pm

Madikeri

M

Healthy

33

Raghuveer

26.03.1981

6.20am

Mangalore

M

Healthy

34

Dhananjay

12.7.1976

4.30am

Kushalnaga

M

Healthy

r 35

Binu Joseph

5.9.1968

3.50pm

Mangalore

M

Healthy

36

Asha

17.09.1978

4.20am

Sullia

F

Healthy

37

Sanufa

22.03.1990

2.30pm

Puttur

F

Healthy

38

Bhargavi

30.10.1977

11.10am

Chitradurg

F

Healthy

a 39

Mohammad

18.1.1990

4.45.pm

Karkala

M

Healthy

40

Rafique

25.11.1960

1.00am

Udupi

M

Healthy

41

Shankar

8.5.1959

11.00am

Kasargod

M

Healthy

42

Ranjani

15.04.1989

3.00pm

Karkala

F

Chances of getting Kushta in future

43

Bhaskar

1.09.1944

10.00am

Brahmavar

M

Healthy

44

Lalitha.

4.8.1937

6.15pm

Kasargod

F

Healthy

45

Sumana

10.07.1986

8.30am

Puttur

F

Healthy

46

Edvin

4.06.1959

9.45am

Puttur

M

Healthy

47

Anuradha

19.4.1982

5.45am

Sullia

F

Healthy

48

Pradeep

5.08.1974

4.10am

Mangalore

M

Healthy

49

Swathi

12.9.1987

8.30pm

Suratkal

F

Healthy

50

Karunakar

30.07.1972

4.00pm

Mangalore

M

Healthy

- 11 -

Preamble

CHAPTER – 1 PREAMBLE In India, religion was dynamic and open to new ideas and growth. There was no tying down to a Holy Book. A philosopher or darshanik enjoyed a fair level of freedom. Hence, Darshan shastra evolved to serve the existence of mankind. The primary purpose of Darshan shastra is to provide the ideological framework that would enable one to see oneself and the world. The set of eyes that enable one to see is called Darshana Shastra, which is translated to mean philosophy1. The science of Ayurveda and its basic concepts are based upon the fundamental sciences which are called Darshana. No applied science can alone stand with out the support of the fundamental sciences. It was well realized by the expounders of Ayurveda, and therefore, Sushruta emphasized that by a study of a single Shastra, a man can never understand the true importance of this science of medicine. The physician, therefore, should study as many allied branches of science or philosophy as possible2. Although the nature of Darshana is generally understood in its metaphysical sense, but there are definite reasons to admit that Darshana are the fundamentals of Ayurveda. Ayurveda is a precise and comprehensive tool for healing physical and psychological welbeing and promoting optimal health, energy and vitality. It is called as the mother of all healing because it embraces all forms of healing. It accepts anything internally or externally that promotes health, wellbeing and happiness. Ayurveda explores the qualities and effects not only of food, medicine and behaviour but also of climate weather and the stars3. Ayurveda is known to be the upaveda of Athrvaveda. The philosophy of Sanatana Dharma is found in many religious books starting from the Vedas, the first written 1

Preamble document on this earth. Rugveda, Yajurveda, Samaveda and Atharvaveda were formulated in very ancient period. It is not one single person who has been the originator of this religion. As it is , the Indian civilisation can be traced back prior to the Vedas. The Vedas themselves are called ‘Apaurusheya’i.e.not written by any person. These have been said to be evolved. They project philosophies pertaining to a variety of sciences. Jyoutisha is one of the Anga (Branch) among shadangas of Veda4. Ayurveda is the Upaveda of Atharva Veda. For both of these Shastra, the fundamental science is the Darshana Shastra, where Darshana shastra has its base in Veda. Allmost all the knowledge found in the Indian subcontinent and to some extent found in other far-off places can be traced to the Vedic literature. The more we study Vedic literature more amazing facts are found and this knowledge can solve many existing questions of today. Jyoutisha shastra is the science that explains the movement of planets and their influence on human body activities. It also explains about the effects of good and bad deeds done in previuos life (Karma Vipaka). Jyoutisha shastra is intended to explain the the happenings of world based on time factor. Hence past, present and future of an individual can be predicted5. Astro-diagnosis is the science and art of obtaining scientific knowledge regarding disease and its causes as shown by the Graha, as well as the means of overcoming it. This new science of diagnosis and healing is slowly permeating the medical world. It is a science which will not set aside the old school of medicine and diagnosis, but it is an addition to the old school. The latter, we feel, will in time accept this newer method. At present many physicians are willing to co-operate with the newer schools

2

Preamble of thoughts.These open-minded physicians are ready to accept a more advanced method of diagnosis when it has been demonstrated to them as reliable6. Kusta is one among the Dheerghakaleena Vyadhis7. Ayurveda has dealt with the disease elaborately in all aspects. A separate chapter under the heading Kusta has been described for skin disease by our Acharyas8,9,10. Eventhough the skin diseases are not fatal, they create comparatively greater stress and strain due to the blemished skin. Therefore the Nidana, Samprapti and Chikitsa were given much importance. Kusta is considered as one among Astamahagada11 as the disease is difficult to cure. Before treating any disease it is very important to understand the nidaana.While explaining the

nidanas of Kushta, Acharyas have also mentioned

purakruta

papakarma along with Aharaja-Viharaja nidana. It is very difficult to analyse and to treat the disease Kushta caused by purakruta paapakarma alone or along with aharaja viharaja nidaanas. In such instances the knowledge of Jyoutisha shastra along with Ayurveda is more useful. Even in Chikitsa Siddhanta of Kushta along with Yuktivyapashraya line of treatment Daivavyapashraya Chikitsa is also mentioned12,13,14 Sushruta explains that by performing Tapas, Yajna etc along with oushadhopachara will help in curing the disease or it will help in reducing the effect of the papakarma and thus helps in curing the kusta. In Ashtanga Hridaya15, it is said that Kusta roga will cure completely if the patient worships Shiva, Shivasuta, relavent Nakshatra and sooryadi grahas. Hareeta Samhita explains the word Karma Vipaaka16 which is also explained in Jyoutisha Shastra. It means that the effect of Papa Karma done will take its own time to express in the form of any disease. The specific Papakarmas will produce its respective disease and Kusta is one among such diseases. Effect of such papakarmas which are done unknowingly will deminished by performing Chandrayana yaaga. Thus it is

3

Preamble revealed that if Daiva vyapashraya line of treatment is adopted along with Yuktivyapashraya and Satvavajaya Chikitsa then the disease will be cured easily. Ayurveda explains everything based on Thridosha for which Panchamahabhootas are the base. The Nidana, Lakshana, Samprapti and Chikitsa are all depending on the aggrevating and paccifying factors of Thridosha. Diseases are the results of change in the equilibrium of the Dosha which intern causes the vitiation of the Dhatus and Agni producing the unhealthy status in the body. Based on the predominancy of the Dosha the diseases are classified into Vataja, Pittaja, Kaphaja, Dvandvaja or Sannipataja. The Lakshanas are depending on these factors only. Thus the treatment will be given to bring back the Doshas into equilibrium state. Jyouthisha shstra which is purely related to the influence of Grahas on human activity explains that the grahas will have positive effect on human being if they are positioned in a right place or else they will produce ill effect, where in the severity of the effect depends on the place where they are situated. Man is cosidered as the replica of the univerese. Everything in the universe will have their direct influence on human being. Based on the quality and effect of these Grahas Acharyas have mentioned the related Panchamahabhootas and Doshas to each Grahas. To treat any patient the proper knowlegde of Nidanapanchaka is essential. If we know the specific reasons for any disease of a particular patient, it is easy to treat such patient also.The knowledge of Jyouthisha Shastra helps to diagnose the disease with proper reasons and even it throws a light on treatment also. In Dakshina Kannada District, there is a belief that many of the gravious skin diseases are the results of Purvajanmakrita papakarma, Nagadosha, and also by the influence of Kuja, Rahu and Budha Graha. For such diseases even Parihaara Kaaryas are also in practice by following Jyoutisha such as Ashlesha bali, Nagapooja, special offering to

4

Preamble God Subrahmanya, Ananthashayana etc. By doing such parihara along with medicinal treatment the success rate of curing such skin diseases are found more. Thus, to find the relevance of Jyoutisha shastra in diagnosing the skin disease with respect to Ayurveda is the need of the hour. Hence the present study entitled "Critical analysis of Kusta Roga with reference to Ayurveda and Jyoutisha Shastra” is undertaken. AIMS AND OBJECTIVES: • To diagnose the Kusta Roga by Ayurvedic approach based on Tridosha siddhanta. • To diagnose the Kusta Roga of the given subject through Jyoutisha Shastra. • Comparing the diagnosis of Kushta Roga through Ayurveda and Jyoutisha Shastra. • Comparing the role of Tridosha siddhanta in Kusta Roga as explained in Ayurveda and Jyoutisha shastra. Approach: The present study carries conceptual study of Ayurveda and Jyoutisha Shastra with reference to Thridosha theory and there by Kushta Roga. An analytical approach has been made through Ayurveda and Jyoutisha to diagnose the various patients suffering from skin diseases. The data regarding the present study has been collected from all available sources. Later critical analysis has been done about the diagnostic points of Kushta Roga as mentioned in Ayurveda and Jyoutisha. PRESENTATION: The dissertation work presented in six different chapters. The first chapter – Preamble consists of a general introduction to the present study, Thridosha theory, Kushta Roga in Ayurveda and Jyoutisha Shastra. The chapter also mentioned about the aims and objectives of the study.

5

Preamble The second chapter- Conceptual study consists of basic concepts of Ayurveda like Tridosha theory, Panchamahabhoota theory, Karya-Karana siddhanta and concepts of Jyoutisha shastra like Panchanga, Graha, Rashi, Dasha, Karmavipaka and interrelation between Ayurveda and Jyoutisha shastra. The third chapter- Review of literature consists of explanation of disease Kushta as per Ayurveda including its historical review, classification and Nidanapanchaka. The chapter also includes the explanation related to Twak Roga in Jyoutisha Shastra. The fourth chapter- observational study includes the critical analysis of the patients of Skin disease according to Ayurveda and Jyoutisha Shastra. The data collected from the diagnosed patients of Charakokta Kushta Roga and healthy volunteers

are

analysed and compared with the explanation of Kushta and role of Thridosha in Kushta as per Ayurveda and Jyoutisha Shastra. The fifth chapter – Discussion and Conclusion gives an account of applicability in diagnosing Kushta Roga with reference to various principles mentioned in Ayurveda and Jyoutisha Shastra. The chapter also deals a comparative diagnostic approach. Further the chapter conclusively says that the knowledge of Jyoutisha Shastra is helpful in diagnosing the Kushta Roga. The sixth chapter- Summary gives a brief discription about the present study. It summarizes and mentions about the outcome of the present work.

6

Preamble

References : 1.

Anil

Chawla,

A

Philosophy

of

Astrology,

Published

at

http://www.samarthbharat.com, 2004. Pp 1 2. LMÇü zÉÉx§ÉÇ AkÉÏrÉÉlÉÉå lÉ ÌuɱÉcNûÉx§ÉÌlÉzÉçcÉrÉqÉç | iÉxqÉɯWÒzÉ×´ÉÑiÉÈ zÉÉx§ÉÇ ÌuÉeÉÉlÉÏrÉÉΊÌMüixÉMüÈ || (xÉÑ.xÉÔ4/7) 3.David Frawley, Ayurvedic Astrology, Motilal Banarasidass Publishers Private Limited, Delhi.2007. Pp11. 4. Shreenivasa Acharya, Prashnamargam with Chandrika Kannada Commentary, Honna Padma Printers, Udupi. Pp2 5. Raman B.V, Planetary influences on Human Affairs.Pp25. 6. Max Heindel and Augusta Foss Heindel, Astro-Diagnosis A Guide To Healing. The Rosicrucian Fellowship International Headquarters Mount Ecclesia P.O. Box 713 Oceanside, California, 92049-0713, USA. 1998. 7. Charaka Samhita Sutra Sthana 10:18 8.Ch.Ni.5 & Ch.Chi.7 9. Su.Su.5 and Su.Chi.9 & 10 10. A.H. chi 19 and A.H. Ni 14 11. Madhava Nidana 1:18 12 Su.Ni. 5/31 13. Su.U.40/166 14. A.H.Chi.19/18 15. A.H Chi.19/98 16. H.S.2nd Sthana, 1st Chapter.

7

Conceptual Study

CHAPTER-2 CONCEPTUAL STUDY While understanding the different aspects of the disease Kushta in relation with Ayurveda and Jyoutisha, it is first and prime most important step to have the profound knowledge of the different concepts explained in both the Shastra in relation with skin disease. All the related theories and principles with respect to Kushta are to be analyzed for the proper diagnosis of the disease. The main goal of Ayurveda is curing the disease of diseased and maintaining the health of a healthy individual for which it is mainly relay upon the Thridosha. Ayurveda accepts the theory of Panchamahabhoota from which the theory of Thridosha has been evolved. The Nidana Panchaka and the Chikitsa are explained mainly based on Thridosha Siddhanta. These are designated as Dosha because of their capacity to vitiate and are themselves vitiated by other factors so they are refered as ‘Dooshayanti iti Dosha’. They are called as Dhatus also as they support the body in their normal state. As the study is related to Kushta Roga which is Bahyarogamargaja, and by observing different Prakruti viz, Vataja, Pittaja, Kaphaja, Dvandvaja and Sannipataja Prakruti, we can say that Pitta Prakruti persons are more prone to get Twak Roga 1. Since Rakta is also one of the Dooshya in Kushta and is having the qualities similar to Pitta, they are directly having the influence on Kushta Roga. Even the Raktavaha Srotodushti leads to Kushta, Visarpa, Vidhradi, Charmadala, Piplu, Dadru, Shwitra, Paama, Kota etc2. The Swedavaha Srotomoola is Meda & Lomakoopa where both are related to Twak. Medas situating just beneath the skin and regulates the production of Sweda and it is also the Mala of Meda, the Dushti leads to Aswedana, Atisweda, Twak daha, and Romaharsha where in we observe these Lakshana in the Poorvaroopa of Kushta. 8

Conceptual Study While explaining the Dashavidha Pareeksha in clinical methods of Ayurveda for diagnosing the disease, our ancient Acharyas have mentioned the analysis of Prakruti prior to Vikruti. The Prakruti of a person has been explained based on Thridosha and Thriguna. The Prakruti depends on the predominance of Dosha during Shukra and Shonita Samyoga. While explaining the Nidana of Kushta, Saptadravyas are mentioned for both Prakriti and Vikriti. They are 3 dosha and 4 Dushyas ( Tvak, Rakta, Mamsa& Lasika). It has been told that xÉmiÉSìurÉÉÍhÉ MÑü¸ÉlÉÉÇ mÉëM×üÌiÉÌuÉM×üÌiÉqÉÉmɳÉÉÌlÉ pÉuÉÎliÉ | iɱjÉÉ- §ÉrÉÉå SÉåwÉÉ uÉÉiÉÌmɨÉzsÉåwqÉÉhÉÈ mÉëMüÉåmÉhÉÌuÉM×üiÉÉÈ, SÕwrÉÉ¶É zÉUÏUkÉÉiÉuÉxiuÉç‰ÉÇxÉzÉÉåÍhÉiÉsÉxÉÏMüɶiÉÑjÉï SÉåzÉÉåmÉbÉiÉÌuÉM×üiÉÉ CÌiÉ | LiÉiÉç xÉmiÉÉlÉÉÇ xÉmiÉkÉÉiÉÑMüqÉåuÉÉ…¡ûiÉqÉÉeÉlÉlÉÇ MÑü¸ÉlÉÉqÉç, AiÉÈ mÉëpÉuÉÉhrÉÍpÉÌlÉuÉïiÉïqÉÉlÉÉÌlÉ MåüuÉsÉÇ zÉUÏUqÉÑmÉiÉmÉÎliÉ ||(Cha. Ni.5/3)|| This sentence is composed of two words- Prakruti and Vikruti. Prakruti means the causative factors (3 Dosha & 4Dooshya) and Vikruti means the causative factors which have undergone morbid changes. In Kushta it is very necessary that all these 7 Dravyas should get vitiated by their specific causative factors. Otherwise they may not produce the Kushta. Here first the Doshas get vitiated which intern vitiates the 4 Dhatus. But these 7 altogether produces Kushta. While explaining the Nidāna two words i.e. Prakopana Vikruta and Doshopaghāta Vikruta have been explained. Prakopana Vikruta: The reason to get vitiated. The Thridosha will get vitiated by their own Prakopana Karanas. There will not be any Vikruti without the vitiated Doshas. Doshopaghata Vikruta: The vitiated Doshas further vitiates the 4 Dushyas. The Dhatus are unable to vitiate unless the Doshas get vitiated. In all types of Kushta these Saptadravyas are invariably involved. Here the vitiation of Dhatus is not in the form

9

Conceptual Study of Increase or decrease in their quantity but change in their actual composition due to the vitiated Dosha. The other Dhatus get vitiated and involved in the disease in later stages. In the first step all these 7 Dravyas are invariably involved in the causation of Kushta. These are the Arambhika Karanas so they have been stressed as “Saptako Dravya Sangraha” these 3 Dosha and 4 Dhatus are considered as the Saptadravya in the causation of Kushta which emphasis that all these are essentially involved in the pathogenesis of all varieties of Kushta. No Kushta is manifested itself due to the aggravation of one or two Dosha. Based on the permutation combination of various factors of Dosha like- Vata sometimes vitiated by its Ruksha Guna, sometimes by its Laghu Guna and sometimes by its Sheeta Guna. Depending on this, the vedana, Varna, Samsthana, Prabhava, Nama and Chikitsa are also varies even though they are produced by same causative factors. Similarly the classification of Kushta as Sapta Mahakushta, Ekakushta, Ashtadasha Kushta and Asamkhya etc also varies according to this. Kushtas are caused by the invariable vitiation of Thridosha still they are considered as Vatika, Paittika and Kaphaja based on the dominant Dosha in them. One can determine the nature of predominant Dosha from the specific variety of Kushta and vice versa. The causative factors are determined on the basis of specific manifestations and from the manifestations one can determine the cause. MÑü¸ÌuÉzÉåwÉæÈ SÉåwÉÌuÉzÉåwÉÉ SÉåwÉÌuÉzÉåwÉæÈ mÉÑlÉ¶É MÑü¸ÉÌlÉ | ¥ÉÉrÉliÉå iÉæWåïûiÉÑWåïûiÉÑxiÉÉÇ¶É mÉëMüÉzÉrÉÌiÉ || (cÉ.ÍcÉ.7/33) E.g. the manifestation of Kapala type of Kushta leads us to infer Vata as the predominant vitiating factor. Similarly from the predominance of Vata in a Kushta one can infer that the type of Kushta is Kapala, and for Pitta Udumbara. JYOUTHISHA SHASTRA Jyoutisha, which is often referred to as Vedic astrology, is an integral part of Indian life. It provides us with light on life. The ancient seers used it primarily for timing the 10

Conceptual Study rituals around which the Vedic culture was base. The origin of astrology is popularly referred to as Vedic astrology. As several of the Poojas and remedial measures prescribed in the Indian astrology are followed as per the Vedic system, it is called Vedic astrology. Vedic culture is one of the primordial cultures, has its own unique theology, philosophy, arts, sciences, and literature which exist to this present day. Vedic astrology is an integral part of this culture and has been practiced since time immemorial. The ancient scriptures like `Brhat Parasara Horasastra` and `Saravali` by Kalyanavarman mentions the gradual development of classical Indian astrology. According to various texts, the origin of Indian astrology was attributed to various gods and Rishis. The most popularly followed astrological classics today are the ones written by Rishis like Parashara, Varahamihira, Garga, Jaimini and their followers. The Jyouthisha Shastra has got three branches3: Siddhanta: Traditional Indian astronomy. Samhita: Also known as Medini Jyotisha (Mundane astrology), predicting important events based on analysis of astrological dynamics in a country's horoscope or general transit events such as war, earthquakes, political events, financial positions, electional astrology; house and construction related matters (Vastu Shastra), animals, portents, omens etc. Hora: Predictive astrology based on analysis of natal horoscopes and the moment a query is made. Indian astrology is based on the concepts which are related to the good and bad actions of the past life. The good and bad actions or Karma plays an important role in determining the fate of one`s future. According to Indian astrology a person is born at that place, on that day and on that moment when his individual fate is in perfect

11

Conceptual Study mathematical harmony with the progress of the stars and Grahas. It follows the divisional chart system, called the `Varga` system. Based on the planetary degrees at the time of birth, divisional charts are prepared, by dividing the degrees of the planets. These divisional charts are studied to ascertain the strength and weakness of Grahas and houses and also to study various aspects of ones life. The gradual prediction includes the `dasha` system which is based on the degrees of moon during the time of birth of a person. The `Dasha` system includes `Antardasha`, (Bhukti) or sub period, of another Grahas and so on. The `dasha` system is followed by the `Gochara`, or transit of Grahas which produce various results on the transition of various movements of Grahas. Indian astrology makes prediction following the `Prashna Kundali` system, or chart cast based on the time of the query. This is studied as an add-on chart to give predictions. The words “Graha” and “Nakshatra” are used in a slightly different sense in Jyoutiaha Shastra than in astronomy. For example, Sun (a star) and Moon (a satellite of earth) are called Graha in astrology, along with Mars etc. Graha means “Gruhnati gati visheshaaniti”- that which seizes or grasps holds and which have movement as its special character4. Basically, a Graha is a body that has considerable influence on the living beings on earth. Distant stars have negligible influence on us, but Sun, Moon and planets in the solar system have a great influence on our activities. So the word Graha is used to describe them. Nine Grahas are considered in Indian astrology. They are – Surya, Chandra, Kuja, Budha, Guru, Shukra, Shani and in addition, two “chaayaa grahas” (shadow planets) are considered in Indian astrology – Rahu and Ketu. These are also called “the north node” and “the south node” respectively (or the head and tail of dragon). Rahu and Ketu are not real Grahas; they are just some mathematical points. 12

Conceptual Study The Navagrahas are revolving around one imaginary circle of 360°. As there are 12 Rashis viz. qÉåwÉ, uÉ×wÉpÉ, ÍqÉjÉÑlÉ, MüMïüOûMü, ÍxÉÇWû, MülrÉÉ, iÉÑsÉÉ, uÉ×ͶÉMü, kÉlÉÑxÉç, qÉMüU, MÑÇüpÉ and qÉÏlÉ each Rashi will be 30°. The Grahas are represented in 12 Rashis as shown in the table 2.1 and these are the Adhipati’s of respective Rashis5. Meena

Mesha

Vrushabha Mithuna

Guru.

Kuja

Shukra

Budha

Kumbha

Karkataka

Shani

Chandra

Makara

Simha

Shani

Surya

Dhanu

Vrushchika

Tula

Kanya

Guru

Kuja

Shukra

Budha

Table 2.1 Inter relationship between Graha and Raashi Among these Guru, Shukra, & Chandra are always considered as Shubha Grahas and Shani, Ravi, Rahu, Ketu, Ksheena Chandra & Kuja are known as Paapagrahas. Budha gives bad results with Paapagraha and Good results with Shubha Graha. Panchanga6 Accuracy of attributes depending upon Moon's motions was considered most crucial for the reliability of a Panchānga “having five limbs" namely Tithi, Nakshatra, Vara, Yoga, and Karana. If these five limbs, for example, the five attributes depending upon Moon, are accurate, an almanac is held to be reliable, because other elements are not so difficult to compute due to their slow rates of change. Tithi: – “xÉÔrÉïcÉlSìrÉÉå: AliÉUÇ ÌiÉÍjÉ:”

13

Conceptual Study This is the time during which the difference of the increment of longitude of the Sun and the Moon amounts to 12°. The lunar day is to the Hindu of the most prominent practical importance, since it is regulated the performance of many religious ceremonies and it depends upon the chief considerations of Muhurtha or electional astrology. In other words, the tithi represents the lunar energy, and lunar energy is identified with mental energy. Therefore a minute knowledge of the lunar movements constituting Tithis is said to give us wealth. Nakshatra: - The zodiac is marked by 27 constellations or nakshatras often termed lunar mansions. The position of a nakshatra is dependent upon the actual time taken by the Moon to traverse 13° 20' of ecliptic arc, of course, always beginning from the first point of the constellational zodiac. They are, Ashwini, Bharani, Kruttika, Rohini, Mrugashira, Ardra, Punarvasu, Pushya, Ashlesha, Magha, Poorva, Uttara, Hasta, Chitra, Swati, Vishakha, Anuradha, Jyeshta, Moola, Poorvashada, Uttarashada, Sravana, Dhanishta, Shatabhisha, Poorvabhadra, Uttarabhadra, Revati. Vaara: It is based on the Grahas. Each day is divided into 24 Hora which is equal to 1hr. The day is named on Graha which is moving in first Hora. The successive Graha will move with next Hora. This is based on the quotation “qÉlSÉqÉUåerÉ pÉÔmÉÑ§É xÉÔrÉïzÉÑ¢åülSÒeÉålSuÉ” means Shani (Manda), Guru (Amarejya), Kuja (Bhuputra), Surya, Shukra, Budha(Induja) and Chandra (Indu) respectively. For example in Shanivara, the first Hora is with Shani Graha, next with Guru, Kuja, Surya and so on for 24 hours. The 24th Hora is with Kuja. For the next day we have to count the 25th Hora onwards which is with Surya. So after Shanivara it is Ravivara. Similarly for the successive days also. Yoga: xÉÔrÉïcÉlSìrÉÉå: rÉÉåaÉ: rÉÉåaÉÈ | 14

Conceptual Study It is the period during which the joint motion in longitude of the Sun and the Moon amounts to 13° 20'. Yoga represents a conjunction of subtle influences which strengthen our bodies, remove the germs of disease, and help us to enjoy health and life in its various phases. Every Hindu almanac contains a column specifying the yoga for each day and when it would end. There are twenty-seven yogas viz. Vishkambha, Preeti, Aayushmaan, Saubhaagya, Sobhana, Atiganda, Sukarman, Dhriti, Shoola, Ganda, Vriddhi, Dhruva, Vyaaghaata, Harshana, Vajra, Siddhi, Vyatipaata, Variyan, Parigha, Shiva, Siddha, Saadhya, Subha, Sukla, Brahma, Indra and Vaidhriti. Karana: ÌiÉjrÉkÉïÇ MüUhÉqÉç | Each tithi is divided into 2 karanas. There are 11 karanas: Bava, Balava, Kaulava, Taitila, Garaja,

Vanija,

Vishti, Sakuna, Chatushpada, Naga and Kimstughna.

The first 7 karanas repeat 8 times starting from the 2nd half of the first lunar day of a month. The last 4 karanas come just once in a month, starting from the 2nd half of the 29th lunar day and ending at the 1st half of the first lunar day. Factors responsible for analyzing a Horoscope: The good and bad effects of the Grahas depend upon their positions in which they reside and which Graha is residing with it. Uchcha- Neecha, Shatrutwa and Mitratwa, Karakatwa of Graha, Dasha, Lagnadi Dwadasha Bhava are the main factors which help in analyzing the Horoscope. The Navamshas also decide the effect of the Grahas7. For each Graha there is Uchcha and Neecha sthana. They will be strong in their Uchcha sthana and weak in Neecha sthana. The strong and weak positions of the Grahas with respect to Raashi are mentioned in the table 2.2 Graha

Uchcha

Neecha

Ravi

Mesha

Tula

Chandra Vrushabha Vrushchika 15

Conceptual Study Kuja

Makara

Karkataka

Budha

Kanya

Meena

Guru

Karkataka

Makara

Shukra

Meena

Kanya

Shani

Tula

Mesha

Table 2.2 Strong and weak positions of the Grahas with respect to Raashi Shatrutwa and Mitratwa of Graha: If the Graha is residing with its Mitra (friendly) Graha then the result is good and effect is opposite if it residing with Shatru (enemy) as shown in the table 2.3 Graha

Mitra

Sama

Shatru

Ravi

Chandra, Kuja, Guru, Ketu Ravi, Ketu, Budha

Budha

Shukra, Shani, Rahu Rahu

Chandra Kuja Budha Guru

Ravi, Chandra, Guru, Ketu Ravi, Shukra, Rahu

Kuja, Shukra, Guru, Shani Shukra, Shani Kuja, Guru, Shani, Ketu Shani, Rahu

Shukra

Ravi, Chandra, Kuja, Ketu Budha, Shani, Rahu

Shani

Budha, Shukra, Rahu

Guru

Rahu

Budha, Shukra, Shani

Guru

Ketu

Kuja, Guru.

Ravi, Chandra. Kuja, Budha Guru. Table 2.3 Showing mutual relationship between Grahas

Rahu, Budha Chandra Budha, Shukra Ravi, Chandra, Ketu. Ravi, Chandra, Kuja, Ketu Ravi, Chandra, Kuja. Shukra, Shani

Karakatwa of Graha: The different Grahas causes different effects which are termed as Karakatwa of Graha which are shown in the table 2.4 Graha

Karakatwa

Ravi

Atmakaraka, Pitrutwa

Chandra

Mana, Maatru Karaka

16

Conceptual Study Kuja

Satwa, Anuja, Bhoomi karaka

Budha

Vaak, Jnaana karaka

Guru

Jnana, Budhi, putra & Shareera Sukha

Shukra

Bharya, Bhoga, Yana

Shani

Dukha, Marana, Anuchara. Table 2.4 Karakatwa of Graha

Lagnadi Dwadasha Bhava: In a Horoscope, Lagna is considered as first house and from Lagna the twelve houses are counted in clockwise direction. Each house has got its own significance. Lagna: Tanu Bhava- Tells about the body structure, health, behavior, wealth etc Dviteeya Bhava: Kutumba or Dhana Bhava- Family, economical status, savings, etc. Triteeya Bhava: Sahodara Bhava- Dhairya, Durbuddhi, Parakrama, Sahodara etc. Chaturtha Bhava: Sukha Bhava- Maatru, Friends, Bhoomi, Gruha, Abhivruddhi etc. Panchama Bhava: Santaana Bhava- Buddhishakti, Prajna, Medha, Viveka, Sanchita Punya, Soumanasya etc Shashta Bhava: Ripu Bhava- Enemy, Diseases, Death, Manovyasana etc. Saptama Bhava: Kama Bhava- Marriage, Relation of Bharya-Bhartru etc. Ashtama Bhava: Ayurbhava- Sarva nasha, Vipat, Apavada, Marana Kala, Vighna, living place etc. Navama Bhava: Bhagya Bhava- Bhagya, Dharma, Punya etc. Dashama Bhava: Karma Bhava- Devalaya, Occupation, servants etc. Ekadasha Bhava: Laabha Bhava- Sarvabheeshta prapti, Jyeshta Bratru, offsprings, Arthalabha etc. Dvadasha Bhava: Vyaya Bhava- Paapakrutya, Vyaya, Sthanachyuti, Anga vaikalya etc.

17

Conceptual Study Dasha: Dasha systems are a hallmark of Vedic astrology. Vedic astrology has hundreds of Dasha system. Each Dasha system divides one’s life into periods, sub-periods and so on. All the periods are ruled by different planets. Some Dasha systems are planetbased and some are Rashi-based. Each dasha system is good at showing events of a specific nature. Each dasha system comes with rules for dividing one’s life into periods and sub-periods and rules for attributing different results to different periods, based on the planetary positions in the natal chart. These periods are called “Dasha” or “Maha Dasha” (MD). Sub-periods are called “Antar Dasha” (AD). Sub-sub-periods are called “pratyantardasha” (PD). Some dasas are good at showing matters related to longevity and death. They are called “ayur Dasha” (Daśa of longevity). Some Dasha are good at showing general results. They are called “phalita Dasha” (dashas of general results). Mind is a very important part of our existence and Moon governs it. Dashas are of many types like Vimshottari dasha, Shodashottari, Dvadashottari, Panchottari etc but Vimshottari dasha is considered for analyzing the Horoscope. The duration of Dasha of each Graha with respective Nakshatras is as shown in the Table 2.5 Nakshatra Krittika Uttara Uttarashada Rohini Hasta Shravana Mrugashira Chitra Dhanishta Aardra Swati Shatabhisha Punarvasu Vishakha

Graha

Dasha,Varsha (years)

Ravi

6

Chandra

10

Kuja

7

Rahu

18

Guru

16 18

Conceptual Study Poorvabhadra Pushya Anuradha Shani 19 Uttarabhadra Ashlesha Jyeshta Budha 17 Revati Ashwini Magha Ketu 7 Moola Bharani Poorva Shukra 20 Poorvashadha Table 2.5 Duration of Dasha of each Graha with respective Nakshatras Karma Vipaka Theory of Punarjanma and role of Karma are the two concepts of both Ayurveda and Jyoutisha Shastra. They are not the blind imagination of the philosophers rather they put forth based upon the cause and effect theory. It is very easy to apply the cause and effect theory to the physical phenomena but in regard to Karma theory the effect of action can not be physically analyzed. It is a conception, based on sound logic. The law of Karma operates through a series of births. Man has to suffer the consequences of his actions until he succeeds in regulating his actions by true knowledge and wisdom. The Karma done in the previous life will give their result in the later Janma. Jyoutisha Shastra reveals the result of our poorva karma, expressed probably in terms of what we crudely call planetary influences. Astrology and Karma are therefore interrelated. Astrology reveals the consequence of our actions which we do not remember in this life and are untraceable in this birth. The result of our unknown actions is what we call 'fate' or adrishtra. The law of Karma therefore indicates the cause and effect relationship8. MüqÉïhÉÈ AkÉqÉïqÉÔsÉMüxrÉ AzÉÑpÉTüsÉeÉlÉMüxrÉåÌiÉ rÉÉuÉiÉç ÌuÉmÉÉMüÈ mÉËUhÉÉqÉÈ ||

19

4

Conceptual Study It is the effect of ashubha karma which results in the form of diseases. It has mentioned that karmas are the actions of previous life and the diseases due to them are the Karmaja Vyadhi and this is together called as Karma Vipaka. There are three categories of Karma8, viz., (1) Sanchita, (2) Prarabdha and (3) Agami. The Sanchita or accumulative Karma -Pertains to actions that are still lying latent "like

seeds

stocked

up

in

a

granary

for

fruition

in

future

lives."

Prarabdha or operative Karma- The present course of life is indicated by the, deeds or actions whose seed has already sprung up and whose machinery has been set in motion towards their fruition in the present life. Agami - Pertains to actions contemplated to be done. Each of these three is again subdivided into Kayika, Vachika and manasika Karma. According to Jyoutisha Shastra, Karma Vipaka includes the physical and mental ailments, their cause, remedial measures, diseases due to Paapakarma, problems due to Paapakarma, their root cause, Prayashchitta for them including both spiritual as well as medicinal remedy etc. Jyoutisha Shastra is said to be the indicator of Karmaphala. It throws light on the effects of the karmas done in the past life. The good and bad effects of the actions of past life are indicated by the 9 Grahas 9. Even the life span of the person also decided by these Karmas only. By observing the positions of these Graha in a Horoscope, the results of actions of past life can be predicted. Thus to attain Purushartha, Sanchita Paapakarma should be diminished for which one has to follow right rituals and Prayaschitta procedures to achieve ultimate salvation. Karma is of two types10. A) Poorvajanmarchita B) Ihajanmarchita.

20

Conceptual Study If the person has done bad deeds in his previous life they will result in the form of disease in this life. These effects will diminish by Dana, Japa, Homa, Devatarchana and Oushadha Sevana etc. In Shatapatha Brahmana it has mentioned that the Sanchita Papa will produce the results in the form of diseases either for the period of 7, 5 or 3 years depending on the intensity of the Paapakarma. Thus by observing the positions of the planets in a Horoscope the effect of purvajanmakrita Paapakarma can be analyzed8. Inter-relation between Ayurveda and Jyoutisha Shastra Throughout the centuries, astrology had close connections with medicine. In ancient India, astrology and Ayurveda were intimately connected. An Ayurvedic doctor was required to be an astrologer too. Ayurveda and Jyoutisha Shastra share an energetic view of universe, recognizing certain harmonic keys to our existence on all levels. They hold that the order of life on earth and the structure of the universe, specifically the solar system are intrinsically related and follow the same laws and development of forces. Jyoutisha Shastra is the foremost of the six Vedangas. It is said to be the "Vedasya chakshu: khilashastrametat"11 i.e. “eye of the Veda” through which all Vedic knowledge can be properly applied. Ayurveda is the foremost of the four “Upaveda” or “secondary Vedas” through which a true Vedic life can be properly lived. Ayurveda and Jyoutisha Shastra are closely intervened not only with each other but all other Vedic sciences including Yoga, Vedanta etc. If we go through the classical texts of both the sciences there are many references which are identical. The details of such explanations are mentioned below: 1. Acharya Susrutha says, just as the Moon, Sun and Wind are necessary for the regular functioning of this world, so also it is Kapha, Pitta and Vāta that regulate the

21

Conceptual Study health of the human body12. Likewise in Jyoutisha also there is a reference that the effect of the three physical qualities (motion, energy and gravitation or inertia) on the living cell is on the same lines as it is in the cosmos. 2. Jyoutisha Shastra explained the basic concepts of Ayurveda in relation to Graha in many contexts such as Tridosha, Dhatu, Panchamahabhoota, Rutu, Shadrasa, Triguna, Angavayava13, 14 etc. as shown in the table 2.6 and 2.7 Graha

Dosha

Dhatu

Panchabhoota

Brihatjataka

Sarasangraha

Ravi

Pitta

`Pitta - vata

Asthi

_

Chandra

Vata-Kapha

Vata – Kapha

Rakta

_

Kuja

Pitta

Pitta

Majja

Teja

Budha

Thridosha

Thridosha

Twak

Prithvi

Guru

Kapha

Vata – Kapha

Vasa

Akasha

Shukra

Kapha – Vata

Vata – Kapha

Shukra

Jala

Shani

Vata

Vata - Pitta

Snayu

Vayu

Table 2.6 Relation of Graha with Dosha, Dhatu and Pancha Mahabhoota Graha

Angavayava

Rasa

Rutu

Guna

Ravi

Kukshi

Katu

Greeshma

Satwa

Chandra

Hrudaya

Lavana

Varsha

Satwa

Kuja

Shira

Tikta

Greeshma

Tamas

Budha

Vaksha

Mishra rasa

Sharat

Rajas

Guru

Uru

Madhura

Hemantha

Satwa

Shukra

Vaktra

Amla

Vasantha

Rajas

Shani

Janu

Kashaya

Shishira

Tamas

Rahu

Paada

____

____

_____

Ketu

Paada

____

____

_____

Table 2.7 Relation of Graha with Angavayava, Rasa, Rutu and Guna Here this correlation is made up of mainly based on the qualities of the Grahas. These Grahas will give rise to the diseases related to the particular Mahabhoota, Dosha, 22

Conceptual Study Dhatu etc i.e..Ravi Graha will give rise to Ushnaroga and diseases of Asthi Dhatu as it is related to Pitta; Chandra being Vata- Kapha gives rise to Sheeta Roga and diseases of Rakta etc15. 3. As mentioned by Acharya Sushruta, Varahamihira also mentioned the Masanumasika Swaroopa of Garbha along with ruling Graha for each month for Garbhastha Shishu16as shown in the Table 2.8 Month

Swaroopa of Garbha

Graha

Sushruta

Varahamihira

1st

Kalala

Kalala

Shukra

2nd

Ghana

Ghana

Kuja

3rd

Avayavankura

Avayavankura

Guru

4th

Angapratyanga

Asthi

Ravi

vibhaga 5th

Manas

Charma

Chandra

6th

Buddhi

Roma, Nakha

Shani

7th

Angapratyanga

Chaitanya

Budha

Sampoorna

Ravi & Chandra

________

Ravi & Chandra

vibhaga 8th

Oja chanchalatha

9,10th

Sampoorna

4. Prakruti of a person is also been explained in Jyoutisha Shastra based on the Graha situating in the Lagna as Lagna is the indicator of the health and Stature of the body17. If Ravi situating in Lagna, the person will be Pratapashali, well built body, Shyamaaruna Anga, Pingala Netra (Madhu varna), Good looking, Pitta Prakruti and Satwa Gunayukta. 23

Conceptual Study Chandra: Sancharasheela, Mruduvaak, Viveki, Shubha Drushti, Sthiranga, Buddhiman, Small and stout body stature. Vata-Kapha Prakruti. Kuja: Paapadrushti, small stature, Udaara, Chanchala, Thin kati, raktanga. Budha: Spashta vaak, Thin & beautiful stature, Hasyapriya, Vidwan. Guru: Long stature, Peetavarna, Medhavi, having good wealth Shukra: Ati buddhimaan, Shyamavarna, well built body Shubhadrushti Shani: Krushanga, Shyama varna, beautiful eyes but lazy. 5. In Charaka Samhita, while commenting on the procedure of Vamana Karma, Chakrapani explained that one should consider nakshatra, tithi, karana, muhurta etc for the success of the procedure. Likewise in Jyouthisha Pushya, Hasta, Jyeshta, Rohini, Shravana and Ashwini are considered as auspicious for performing any procedure to get success. Thus it is clear that even to get good results of the treatment the time, day etc plays a major role18. 6. It has been told that the disease Unmaada is getting aggravated on Parvasandhis i.e. on Amavasya and Pournami. Thus it is evident that even Soorya and Chandra Grahana also have their influence on Unmada19. 7.

In the context of Janapadodhwamsa Poorvaroopa, it has been told that the

Nakshatra, Graha, Soorya, Chandra will not be in the normal position. And the main Nidaana for this is Adharma which is the result of Sthanachyuti of these Graha Nakshatra etc20. 8. While explaining the common causes for diseases Acharya Vagbhata explains that “Graheshu anuguneshu cha” the Sooryadi Grahas should reside in Anukoola Rashi so that the person will be healthy always. Pratikoolasthita Grahas are responsible for the diseases21.

24

Conceptual Study 9. The diseases are also produced due to the bad effects of Sooryadi Grahas and Ashwinyadi Nakshatras and for Pariharartha Shantikarma, Homa, Prayashchitta, Niyama, and Dana etc to be followed22. 10. Ayurveda incorporates all forms of healing methodologies which promotes optimal health. So it explains Trividha Aoushadham23 i.e. three types of or some times we can say that three steps of treatment viz, Daivavyapashraya, Yuktivyapashraya and Satwavajaya. The word Daivavyapashraya is concerned with all the unknown circumstances which are beyond the perceive of reasoning. The word Deva has been used in the sense of that Karma which is related to our previous life. The evils of Poorva janma krita Karma can not be cured only by scientific methods of medicine etc because the disease so produced is related to our past life. They are related to the blessings of God. They include Mani-Mantra Dharana, Bali-upahara, Homa, Niyama, Prayashchitta, Upavasa, Svastivachana etc. The disease will get cured due to the Prabhava of these procedures. These types of treatment in the form of good deeds are recommended for the diseases caused by Deva. Jyoutisha Shastra also explains Prayashchitta and Parihara in the form of ManiMantra Dharana, Bali-upahara, Homa, Havana, Niyama, Prayashchitta, Upavasa, Svastivachana, Japa, Tapa etc. 11. In Hareeta Samhita, Acharya has devoted the whole chapter to the explanation regarding the Nakshatras, their good and bad effects, different Yogas related to them etc. Based on good and bad effects these 27 nakshatraas, there are two Yogas namely Amruta yoga and Kroora yoga has been explained24. Amruta Yoga: It gives good results considered as auspicious for every activity. Hasta Nakshatra of Ravivara, Mrugashira of Somavara, Ashwini of Kujavara, Anuradha of Budhavara, Puhya of Guruvara, Revati.of Shukravara, Rohini of Shanivara are

25

Conceptual Study considered as Amruta Yoga. They are Siddhi, Shukla, Shubha, preeti, Āyuśmāna, Soubhagya, Dhruti, Vruddhi, Dhruva and Harśana. Kroora Yoga: This is not auspicious Mortality rate will be always high if the diseases produced in this Yoga. They are, Magha of Ravivara, Vishakha of Somavara, Ardra of Kujavara, Moola of Budhavara, Kruttika of Guruvara, Rohini of Shukravara, Hasta of Shanivara. Such Yogas are, Shoola, Vajra, Atiganda, Vyaghata, Vyatipata, Vishkambha. He also explains duration of the disease, their curability and incurability with every Nakshatras. This is tabulated in Table 2.9

Nakshatra

Kāla

Nakshatra

Kāla

Ashwini

1 night

Hasta

Śeeghra lābha

Bharani

Mrutyubhaya

Chitra

15 days

Krittika

9 nights

Swāti

16 nights

Rohini

3 days

Viśākha

20 nights

MrigzÉçira

Atyanta Kashta

Anurādha

15 days

Ārdra

Mrutyubhaya

Jyeśtha

10 days

Punarvasu

7 nights

Moola

Death

Puśya

7 nights

Purvā śādha

15 days

Āśleśa

9 nights

Uttarā śādha

20 nights

Magha

Mrutyubhaya

Śravana

2 months

Purva

3 months

Dhaniśta

2 months

15 nights

Śatabhiśa

20 nights

Phalguni Uttara Phalguni 26

Conceptual Study Purva

1,2,3pāda-śubha

Purvabhadra

9 nights

Purvā śādha

1,2,3pāda-śubha

Uttarabhadra

15 days

Purvabhadra

1,2,3pāda-śubha

Revati

10 days

Phalguni

Table 2.9 Relation of duration of disease with Nakshatra. 12. Harita Samhita also mentioned that the effect of purvajanmakrita Paapa will result in the form of disease in the body and are called as karmaja Vyadhi. The Sadhyatva and Asadhyatva will depend upon the severity of the Papakarma. These diseases can be cured easily if treatment is done after performing proper Prayaschitaadi karma like Homa, Chandrayana yaga, Yajna, japa-tapa etc.25 13.Karma Vipaka according to Ayurveda also have the similar meaning. The attainment of Moksha is possible only when the Poorvajanmarchita Karma gets diminished. Until then he has to experience the Karmaphala. For this he has to follow some rules and regimens like, being in the company of Sajjana, performing Chandrayana Yaga, Upavasa, Brahmacharya, Kama Krodha tyaga etc26. 14. In the classical texts of Ayurveda the role of actions of previous life and their results have been mentioned in many contexts. The rationality of life span of an individual depends on the strength of Daiva and Purushakara. Where Daiva means “Daivamatmakrutam vidyaat karma yat pourvadaihikam” – the Karma done in the previous life and Purushakara means “Smruta: purushakarastu kriyatey yat ihaaparam” – the actions of present life. Based upon the strength of this Karma the life span of the person is classified into Deergha, Madhya and Alpa 27 15.While explaining the Nidana for Agantu Unmada he quotes “Mithyakrutam Karma cha poorvadehe” Chakrapani commenting on this explains that the karma means the actions of previous life. The bad deeds of previous life will lead to the

27

Conceptual Study production of Agantu Unmada. It has been told that in the causation of Agantuka Unmada if the Poorvajanmakruta Papakarmas are the cause then the Deva, Gandharva etc Graha will not have any role in that28. 16. Sushruta explains the Nidaana for Kushta as “paapakriyaaya purakruta karmayogachcha twagdosha bhavanti” – the unwholesome activities and effects of bad deeds of previous life are also the causes for Kushta29. 17. In Harita Samhita, Acharya explains that diseases are the results of actions of past life. Every disease is a form of Dukha and based on the karma they are considered as Sadhya or Asadhya. If the Karmas are done unknowingly then the effect will be diminished by performing Chandrayana etc Yagas and then the disease can be cured easily. (Ha.2-1/5-6) Karmaja Vyadhis according to him are Pandu, Kushta, Rajayakshma, Atisara, Prameha, Mutrāshmari, Mutrakrichra, Shoola, Shwāsa, Kasa, Shopha, Vrana. Apart from these Jwara, Ajirna, Chardi, Bhrama, Moha, Agnimandya, diseases of Yakrit- Pleeha, Arsha and Shosha are considered as Uparoga30. Harita also explains different Causes for different diseases along with Parihara. Even in Prashnamarga31 also we can find the Parihara Karyas for various diseases caused by Paapakarmas which are shown in the Table 2.10 mÉÉmÉMüqÉï

urÉÉÍkÉ

mÉËUWûÉU WûÉUÏiÉ xÉÇÌWûiÉ

oÉë¼WûirÉ

mÉÉhQÒû

mÉëzlÉqÉÉaÉï

aÉÉåSÉlÉ, pÉÔÍqÉSÉlÉ,

MÔüwqÉÉhQûWûÉåqÉ, xÉÑuÉhÉïSÉlÉ

xuÉhÉïSÉlÉ. aÉÉåuÉkÉÉ

MÑü¸

aÉÉåSÉlÉ,

pÉÔÍqÉSÉlÉ, ÂSìxÉÔ£ü, AÉrÉÑxxÉÔ£ü eÉmÉ, xÉÑuÉhÉï

xuÉhÉïSÉlÉ.

aÉÉå, UÌuÉ mÉëÌiÉqÉÉ SÉlÉ

UÉeÉblÉ

UÉeÉrɤqÉ

ÂSìxÉÔ£ü,ClSìxÉÔ£ü WûÉåqÉ

qÉÉlÉuÉ uÉkÉÉ

AÌiÉxÉÉU

ÂSìxÉÔ£ü, AÉrÉÑxxÉÔ£ü eÉmÉ

xuÉÉqrÉ…¡ûlÉÉÍpÉaÉqÉlÉ qÉåWû

xuÉhÉïSÉlÉ, AµÉSÉlÉ. 28

xÉuÉï UÉåaÉlÉÉzÉMü WûÉåqÉ,, xÉÑuÉhÉï aÉÉå

Conceptual Study mÉëÌiÉqÉÉ SÉlÉ mÉYuÉÉ³É SÉlÉ, uÉÉÂÍhÉ qÉl§É eÉmÉ. aÉÑÂeÉÉrÉÉmÉëxÉ…¡åûlÉ

qÉѧÉUÉåaÉ,

ÌiÉsÉSÉlÉ, xÉÑuÉhÉï MüqÉsÉ SÉlÉ

AzqÉËU xuÉMÑüsÉeÉmÉëxÉ…¡û

pÉaÉlSU

xuÉhÉïSÉlÉ, AµÉSÉlÉ

xÉÑuÉhÉï U¦É,UeÉiÉ, aÉeÉ mÉëÌiÉqÉ SÉlÉ

mÉUÉåmÉiÉÉmÉ

zÉÔsÉ

A³ÉSÉlÉ

ÌiÉsÉSÉlÉ,

xÉÑuÉhÉï

MüqÉsÉ

SÉlÉ,

̧ÉzÉÔsÉ SÉlÉ mÉæzÉÑlrÉ

MüÉxÉ-

xuÉhÉïSÉlÉ, AµÉSÉlÉ

µÉÉxÉ AÍpÉzÉÉmÉ

uÉëhÉ, rÉM×üiÉç

xÉÑuÉhÉï U¦É SÉlÉ

UÉåaÉ SåuÉÉsÉrÉå qÉsÉirÉÉaÉ

aÉÑSUÉåaÉ,

xÉÑuÉhÉï aÉÉå mÉëÌiÉqÉÉ SÉlÉ

AzÉïxÉç oÉëɼhÉç xÉÇiÉmiÉ

qÉWûÉeuÉU

ÍzÉuÉxiÉÉå§É, ÍzÉuÉÉcÉïlÉ

qÉWûÉSÒaÉïqÉl§ÉeÉmÉ, AqÉëTüsÉWûÉåqÉ , mÉgcÉSÒaÉï qÉl§É WûÉåqÉ, ÂSìxÉÔ£ü, AÉÌSirÉWØûSrÉ mÉÉUÉrÉhÉ

aÉUÌuÉwÉ SÉlÉ

NûÌSï

A³ÉmÉÉlÉÉÌS SÉlÉ

kÉÔiÉïiÉ

AmÉxqÉÉU

eÉsÉSÉlÉ

AÉUÉåarÉqÉl§É eÉmÉ WûÉåqÉ

ÌlÉM×ü¸ A³ÉSÉlÉ

AÎalÉqÉÉl±

WûuÉlÉMüqÉï

AÎalÉ SåuÉiÉ qÉl§É eÉmÉ

aÉpÉïmÉÉiÉMü

rÉM×üiÉç

aÉÂS xÉÑuÉhÉï mÉëÌiÉqÉ SÉlÉ

–

msÉÏWûUÉåaÉ mÉUiÉÉmÉÉåmÉmÉÉiÉMüÉiÉç

uÉëhÉzÉÔsÉ,

U¦ÉSÉlÉ

ÍzÉUÈzÉÔsÉ AmÉårÉmÉÉlÉUiÉ

U£üÌmɨÉ

qÉkÉÑ-bÉ×iÉ SÉlÉ

SÉuÉÎalÉSÉrÉMü

ÌuÉxÉmÉï

uÉlÉxmÉÌiÉ ÍxÉgcÉlÉ

oÉWÒûuÉפÉÉåmÉNåûÌS

oÉWÒûuÉëhÉ

uÉ×¤É ÍxÉgcÉlÉ

mÉUSìurÉÉmÉWûÉU

aÉëWûÍhÉ

xÉÑuÉhÉï xÉmÉïSÉlÉ ÂSìxÉÔ£ü, AÉrÉÑxxÉÔ£ü eÉmÉ,AÎalÉ mÉëÌiÉqÉÉ SÉlÉ

xuÉhÉïxiÉårÉ

MÑülÉZÉ

xuÉhÉïSÉlÉ 29

Conceptual Study UeÉiÉ cÉÉåU

ÍcɧÉMÑü¸

UeÉiÉ SÉlÉ

§ÉmÉѶÉÉæU

ÍxÉkqÉ

§ÉmÉÑ SÉlÉ

xÉÏxÉWØûiÉç

qÉÑZÉUÉåaÉ

MÔüwqÉÉhQû WûÉåqÉ, aÉÉrÉÌ§É eÉmÉ, xÉÑuÉhÉï aÉeÉ mÉëÌiÉqÉ SÉlÉ, AÉæwÉkÉkÉÉlrÉ SÉlÉ.

Thus, there are many more astrological references in Ayurveda such as in Kutipraveshika rasayana32, Kevalamalaki Rasayana33, .Kilasa Nidana34, Madanaphala Sangrahana Vidhi35, time to enter into the Sootikagara36, Nāmakarana Samskara37, Nidana for the vitiation of all the three Doshas38 and Nidana of Masurika39.

30

Conceptual Study

References: 1. Ch.Vi.8/97 2. Ch.Su.28/11-12 3. P.M.1 4. S.K.D 5. B.J. 6. J.P 7. J.P 1/25-30 8. Raman B.V, Planetary influences on Human Affairs.Pp 25. 9. P.M.1/36-37 10. P.M.9/45. 11. P.M.1/12 12. Su.Su.21/18 13. P.M. 11/3-4, P.M 12/11-14, 27-28 14. J.P.2/27 15. P.M.12/11-16 16. B.J.4/16 17.J.P.2/53-59 18. Ch.Su.15/9 19. Ch.Ni.7/14. 20. Ch.Vi.3/4 21 A.H.Su. 1/31 22 Su.Su.6/19-20 23 Ch.Su.11/54. 24 H.S. 2nd Sthāna-6th chapter 25 H.S 1.2/3-6 26 Ch.Sh.1/143-146 27. Ch.Vi. 3/29-32 28 Ch.Chi.9/16 29.Su.Chi.9/3. 30. H.S.2nd Sthana 1st chapter 31. P.M. 23/2-36 31

Conceptual Study 32. Ch.Chi.1-1/21 33. Ch.Chi.1-3/10 34. Ch.Chi.7/177 35. Ch.Ka.1/13 36. Su.Sh.10/6 37. Su.Sh.10/27 38. Asht.Sam.Ni.1/28 39. Ma.Ni.54

32

Review of Literature

CHAPTER 3. REVIEW OF LITERATURE Kushta is one of the most baneful diseases afflicting man. Ayurveda has dealt with the disease in all aspects elaborately. The description of the Lakshanas of different varieties in accordance with predominant doshas, and also the involvement of the Dhatus is exhaustive. A separate chapter under the heading ‘Kushta’ has been described for skin diseases by our Acharyas. Almost all the Acharyas have further classified Kushta into MahaKushtha and Kshudra-Kushtha. The exact difference between Maha-Kushtha and Kshudra-Kushtha is often controversial.

But in general, Maha-Kushtha is

considerably graver than Kshudra-Kushtha. ETYMOLOGY OF THE WORD KUSHTHA MÑüwhÉÉÌiÉ A…¡ûqÉç | MÑüwÉç ÌlÉwMüwÉãï | MÑüwhÉÌiÉ uÉmÉÑÈ CÌiÉ MÑü¸qÉç | MÑüÎixÉiÉå ÌiɸÌiÉ ÌMÇüuÉÉ MÑüwhÉÉÌiÉ A…¡ûqÉç A…¡ûÉÌlÉ uÉÉ | (zÉ. Mü.SØqÉ) MÑüÎixÉiÉqÉç ÌiɸÌiÉ uÉÉ |

(WãûqÉÉÌSì)

The word kushta is derived from the Sanskrit root MÑüwÉç ÌlÉwMüwÉïhÉå with YjÉlÉç mÉëirÉrÉ. MÑüwÉç means to tear, extract, pull or draw out. When the vitiated doshas provoke the four body elements and if this derangement of the seven factors is not cared to, a disease is formed inside the body which manifests itself on the skin and makes it ‘Kutsit’ or contemptible (A.S.Ni.14:5). The whole body becomes despised; therefore it is called ‘Kustha’. HISTORICAL ASPECTS OF KUSHTA Considering history of a particular subject is to reveal basic knowledge for research work. Probing into ancient literature is sufficient enough to denote that the various 33

Review of Literature skin disorders (Kushtha rogas) alongwith their various manifestations were known to Indians from time immemorial.The history of ‘Kushtha’ can be traced back to the vedic period. VEDIC PERIOD Vedas are considered to be the oldest record of literature in the world, where scattered references of the Kushtha can be picked. Rigveda identified this disease with characteristic features of Vivarnata and Romashatana1. But the word Kushtha seems to be used for a medicinal plant and not for the skin disease. There are examples of different skin diseases cured by Lord Indra and Ashwini Kumaras. In Shukla Yajurveda, different medicines with the capacity of curing Kushtha have been mentioned. In Atharvaveda, skin has been described as one of the chief site of the diseases and Kushtha has been defined as ‘Kutsita Rupavarna’. The drug ‘Kushtha’ has been advocated for its management2. From the above description, we can conclude that skin diseases were quite prevalent from the Vedic period and were treated with different medicines. PURANA PERIOD In various Puranas, there is no elaborate description available about Kushtha except in Garudapurana and Agnipurana. mentioned in some chapters3.

In Agnipurana, Kushtha and its treatment are Internal uses of ‘Khadira’ and external uses of

‘Haratala’ and ‘Manahshila’ have been mentioned. In Garudapuranas & Dhanwantari Samhita, there is detail description of skin diseases and their management in Kushtha chapter. SAMHITA PERIOD The illustrative and systematic compilation of the knowledge of Ayurveda, first stated in the Samhita period. The primitive form of the knowledge regarding the science of 34

Review of Literature life, which existed in Vedas, was scientifically developed in Samhita period. Skin diseases were described in Ayurveda, under the heading of Kushtha. Harita Samhita: In Hareeta Samhita, the description of Kushtha is available in 3 rd sthana 39th chapter. Here 18 types of Kushta¸ has been explained but there are difference in their nomenclature and signs & symptoms. Kashyapa Samhita: In Kashyapa Samhita, Kushtha is described in ‘Kushta Chikitsa Adhyaya’ and total 18 types of Kushthas have been described under Sadhya and Asadhya categories. Bhela Samhita: In Bhela Samhita, Kushtha has been described in Sutra 4th , Nidana 5th and Chikitsa sthana 6th chapters. Charaka Samhita: In Charaka Samhita, the skin diseases have been described under the heading of Kushtha roga. Kushtha has been discussed elaborately in Nidana sthana Chapter 5 and Chikitsa sthana Chapter 7. Sushruta Samhita: In Sushruta Samhita, Kushtha has been described in Nidana sthana Chapter 5 regarding aetiopathogenesis and its management in Chikitsa sthana Chapter 9 and 10. He also identified the contagious nature and genetic predisposition of Kushtha. Ashtanga Sangraha & Ashtanga Hrudaya: In Ashtanga Samgraha and Ashtanga Hridaya, the disease Kushtha has been described in detail in Nidana sthana and Chikitsa sthana. SANGRAHA KALA Madhava Nidana: In Madhava Nidana, the aetiopathogenesis of Kusta is described in the chapter of Kushtha Nidana4. Sharangadhara Samhita: In Sharangadhara Madhyama Khanda, 7th chapter, mentioned 18 types of Kushtha.

35

Review of Literature Bhava Prakasha: Bhavaprakasha mentioned Kushta under Kushtha Rogadhikara, Madhyama Khanda 53rd chapter. Basavarajeeyam: Kushta has been described in 13th Prakarana and Karmavipaka of Kushta also mentioned in 24th Prakarana. Veerasimhavaloka: In 44th chapter, Kushta has been explained in detail along with Karma Vipaka and relavence of Jyoutisha Shastra. In this chapter, the Acharya said that Person may be affected by kushta if in the Horoscope, •

Rahu and Ravi are residing in 8th house from the Lagna.

•

Shukra, Ravi and Shani are in the same house.

•

Shani is residing in 8th Huose.

•

Shukra residing in Simha rashi and with the Drushti of Ravi.

•

Surya in Neecha sthana and in Budhantardasha in Surya dasha, then the person will get Paama.

•

Budhantardasha in Chandradasha.

Jaataka parijata: In 6th chapter 86th shloka, it has been explained in detail that Person may be affected by the diseases related to twak, if in the Horoscope, •

Lagna is associated with Shashtesha (Budha) then the person may suffer with Dehavrana.

•

Either Surya, Kuja or Rahu is situated in Lagna or 2nd or 7th or 8th place or their Drushti to each other will lead to Masurika.

•

The Shashtaadhipati (Budha) situated in Lagna along with Rahu or Ketu, then the person will get Deha vrana

•

Apart from Lagnadhipati if other Paapagraha situated in lagna will lead to kushta.

Parashara Hora: In 18th chapter , it has been mentioned that Person may be affected by the diseases related to twak, if in the Horoscope, 36

Review of Literature •

Budha as lagnesha along with Kuja, Shani, Chandra and Rahu; Chandra in Lagna along with Rahu; Lagnadhipati is not residing there then person may affect with Shweta kushta.

•

In Lagna if Chandra along with Shani , then the person may get Krishna kushta.

•

In Lagna if Chandra along with Kuja, may lead to Raktakushta.

•

Guru in 8th place and Chandra in the place of Guru, then the person may get Kushta in the age of 12-19.

•

In 6th place if Shaniyukta Chandra is residing, then the person may get the Kushta in the age of 55.

Praśnamarga: In 12th chapter , it has been mentioned that Person may be affected by the diseases Kushta, if in the Horoscope, Ravi, Kuja, Budha or Rahu is situated in Anishta sthana ie 6th or 8th or 12th place from lagna. Role of Dasha and Bhukti in causing the disease Jaataka Parijata: •

The person may be affected by some disease in Ravi Dasha- Chandra Bhukti, Chandra Dasha- Kuja Bhukti, Chandra Dasha-Rahu Bhukti, Kuja Dasha- Shani Bhukti, Kuja Dasha- Ravi Bhukti, Rahu Dasha- Shukra Bhukti, Guru Dasha -Rahu Bhukti, Shani Dasha- Kuja Bhukti, Shani Dasha -Rahu Bhukti, Budha DashaChandra Bhukti, Budha Dasha- Kuja Bhukti, Budha Dasha- Guru Bhukti, Ketu Dasha -Kuja Bhukti and Shukra Dasha- Ravi Bhukti.

•

In Rahu Dasha -Shani Bhukti and Shani Dasha- Ketu Bhukti, person will be affected with Vata-Pitta Roga

•

In Shani Dasha -Shani Bhukti person will be affected with Vata-Kapha Roga

•

In Ravi Dasha - Kuja Bhukti, Pitta Roga will manifest.

•

In Chandra Dasha- Shani Bhukti, Vata –Pitta Vyadhi will manifest. 37

Review of Literature Parashara Hora: •

During the Dasha of Shashtesha, person may affect with the disease.

•

If Shani is residing in 8th or 12th place from Ravi then in the Ravi Dasha- Shani Bhukti person will suffer from the diseases like Vata, Shoola, Kushta, Jwara, Atisara.

•

If Budha is residing in 2nd or 7th place from Ravi then person may afflicted with the diseases during Ravi Dasha- Budha Bhukti.

•

If Ketu is residing in 2nd or 7th place then in Chandra Dasha-Ketu Bhukti person will get any disease.

•

If Rahu is residing in 8th or 12th place then in Kuja Dasha-Rahu Bhukti person may afflicted with diseases of Vata and-Pitta.

•

If Guru is residing in 6th, 8th or 12th place from Kuja or in his Neecha Rashi along with Papagraha then in Kuja Dasha -Guru Bhukti person may get the diseases of Pitta Dosha.

•

If Shukra is residing in 6th, 8th or 12th house along with Papagrha then in Kuja Dasha Shukra Bhukti person will get the diseases.

•

Ketu if residing in 8th or 12th place then person may get Vranadi Charmavyadhi’s in Rahu Dasha Ketu Bhukti.

•

If Shukra is residing in 6th,8th or 12th place or in Neecha Sthana or in Shatru graha along with Shani or Kuja or Rahu then in Rahu Dasha- Shukra Bhukti person may get some diseases.

•

If Shukra is in 6th 8th or 12th house along with Papagraha then person may suffer from Rakta Vikara during the Rahu Dasha-Shani Bhukti.

38

Review of Literature CLASSIFICATION OF KUSHTHA In Ayurvedic classics, classification of Kushtha has been carried out with different views. Broadly Kushtha have been classified into two groups. Maha-Kushtha and Kshudra-Kushtha. Chakrapani in his commentary on Ch. Ni 5:4 indicated that in the Kshudra-Kushtha, the signs and symptoms of Maha-Kushtha are manifested in less intensity.

Charaka clarifies that due to various forms of permutation and

combinations of doshas, Kushta can be classified into 7 types, 18 types and in fact innumerable types. No single variety of Kushta is due to any one Dosha, though the provocative morbid Doshas are the same in all the varieties at they are differentiated by the different dose of morbidity, sequel and location which produce the difference in their characteristic pain, colour and effect, name and treatment. The main varieties of Kushtha according to different Ayurvedic classics are tabulated below: qÉWûÉMÑü¸: Ref

cÉ. xÉÇ.

xÉÑ. xÉÇ.

A. WØû.

A.xÉÇ

qÉÉ.ÌlÉ

1.

MüÉmÉÉsÉ

AÂhÉ

MüÉmÉÉsÉ

MüÉmÉÉsÉ

MüÉmÉÉsÉ

2.

ESÒqoÉU

ESÒqoÉU

ESÒqoÉU

ESÒqoÉU

ESÒqoÉU

3.

qÉhQûsÉ

GwrÉÎeÉÀû

qÉhQûsÉ

qÉhQûsÉ

qÉhQûsÉ

4.

GwrÉÎeÉÀû

MüÉmÉÉsÉ

GwrÉÎeÉÀû

GwrÉÎeÉÀû

GwrÉÎeÉÀû

5.

mÉÑhQûUÏMü

MüÉMühÉMü

mÉÑhQûUÏMü

mÉÑhQûUÏMü

mÉÑhQûUÏMü

6.

ÍxÉkqÉ

mÉÑhQûUÏMü

SSØ

SSØ

SSØ

7.

MüÉMühÉMü

SSØ

MüÉMühÉMü

MüÉMühÉMü

MüÉMühÉMü

Table 3.1 The varieties of Maha Kushta

39

Review of Literature ¤ÉÑSìMÑü¸ Ref

cÉ. xÉÇ.

xÉÑ. xÉÇ.

A.WØû.

A.xÉÇ

qÉÉ.ÌlÉ

1.

LMüMÑü¸

xjÉÔsÉÂwMü

LMüMÑü¸

LMüMÑü¸

LMüMÑü¸

2.

cÉqÉïMÑü¸

qÉWûÉMÑü¸

cÉqÉïMÑü¸

cÉqÉïMÑü¸

cÉqÉïMÑü¸

3.

ÌMüÌOûpÉ

LMüMÑü¸

ÌMüÌOûpÉ

ÌMüÌOûpÉ

ÌMüÌOûpÉ

4.

ÌuÉmÉÉÌSMü

cÉqÉïSsÉ

ÌuÉmÉÉÌSMü

ÌuÉmÉÉÌSMü

AsÉxÉMü

5.

AsÉxÉMü

ÌuÉxÉmÉï

AsÉxÉ

AsÉxÉMü

SSèØ

6.

SSèØ

mÉËUxÉmÉï

ÍxÉkqÉ

ÍxÉkqÉ

cÉqÉïSsÉ

7.

cÉqÉïSsÉ

ÍxÉkqÉ

cÉqÉïSsÉ

cÉqÉïSsÉ

mÉÉqÉ

8.

mÉÉqÉ

ÌuÉcÉÍcÉïMü

mÉÉqÉ

mÉÉqÉ

MücNÒû

9.

ÌuÉxTüÉåOû

ÌMüÌOûpÉ

ÌuÉxTüÉåOû

ÌuÉxTüÉåOû

ÌuÉxTüÉåOû

10.

zÉiÉÉÂ

mÉÉqÉ

zÉiÉÉÂ

zÉiÉÉÂ

zÉiÉÉÂ

11.

ÌuÉcÉÍcÉïMü

UYxÉÉ ÌuÉcÉÍcÉïMü ÌuÉcÉÍcÉïMü Table 3.2 The varieties of Kshudra Kushta

Classification according to Dosha MÑü¸ pÉåS

cÉ. xÉÇ.

xÉÑ. xÉÇ.

uÉÉ

MüÉmÉÉsÉ

uÉÉiÉ

uÉÉiÉ

uÉÉiÉ

AÉãSÒqoÉU

ÌmɨÉ

ÌmɨÉ

ÌmɨÉ

qÉhQûsÉ

MüTü

-

MüTü

GwrÉÎeÉÀû

uÉÉiÉ-ÌmɨÉ

ÌmɨÉ

uÉÉiÉ-ÌmɨÉ

mÉÑhQûUÏMü

MüTü-ÌmɨÉ

MüTü

MüTü-ÌmɨÉ

ÍxÉkqÉ

uÉÉiÉ-MüTü

MüTü

uÉÉiÉ-MüTü

MüÉMühÉ

̧ÉSÉåwÉ

ÌmɨÉ

̧ÉSÉåwÉ

LMüMÑü¸

uÉÉiÉ-MüTü

MüTü

uÉÉiÉ-MüTü

cÉqÉï MÑü¸

uÉÉiÉ-MüTü

-

uÉÉiÉ-MüTü

ÌMüÌOûpÉ

uÉÉiÉ-MüTü

uÉÉiÉ-MüTü

ÌuÉmÉÉÌSMü

uÉÉiÉ-MüTü

ÌmÉ¨É -

AsÉxÉMü

uÉÉiÉ-MüTü

-

uÉÉiÉ-MüTü

40

uÉÉiÉ-MüTü

ÌuÉcÉÍcÉïMü

Review of Literature SSØ

ÌmɨÉ-MüTü

üMüTü

MüTü-ÌmɨÉ

cÉqÉïSsÉ

ÌmɨÉ-MüTü

ÌmɨÉ

MüTü-ÌmɨÉ

mÉÉqÉ

ÌmɨÉ-MüTü

MüTü-ÌmɨÉ

ÌuÉxTüÉåOû

ÌmɨÉ-MüTü

ÌmÉ¨É -

ziÉÉÂ

ÌmɨÉ-MüTü

-

MüTü-ÌmɨÉ

ÌuÉcÉÍcÉïMü

MüTü

ÌmɨÉ

uÉÉiÉ-ÌmɨÉ

MüTü-ÌmɨÉ

Table 3.3 Classification of Kushta Apart from these common, Sushruta has mentioned other Kusta’s

SÉåwÉ

AÂhÉ

xjÉÔsÉÂwMü

qÉWûÉMÑü¸

ÌuÉxÉmÉï

mÉËUxÉmÉï

UYxÉ

uÉÉiÉ

MüTü

MüTü

ÌmɨÉ

uÉÉiÉ

MüTü

Thus if we considered the definition of the Kushtha ‘Kutsitam Karoti’ and ‘Kushnati vapu’ we can classify the 11 Kushthas under these two as, MÑüÎixÉiÉqÉç MüUÉåÌiÉ

MÑüwhÉÉÌiÉ uÉmÉÑÈ

MüÉmÉÉsÉ

MüÉmÉÉsÉ

AÉæSÒqoÉU

AÉæSÒqoÉU

qÉhQûsÉ

qÉhQûsÉ

GwrÉÎeÉÀû

GwrÉÎeÉÀû

mÉÑhQûUÏMü

mÉÑhQûUÏMü

MüÉMühÉ

ÍxÉkqÉ

ÌuÉmÉÉÌSMü

MüÉMühÉ

cÉqÉïSsÉ

LMüMÑü¸

ÌuÉxTüÉåOû

cÉqÉïMÑü¸

zÉiÉÉÂ

ÌMüÌOûpÉ

ÌuÉcÉÍcÉïMü

AsÉxÉMü SSØ cÉqÉïSsÉ mÉÉqÉÉ 41

Review of Literature zÉiÉÉÂ ÌuÉcÉÍcÉïMü Table 3.4 Classification of Kushta according to the Definition. All Mahakushta except Sidhma will cause both discoloration and destruction of the affected part whereas Sidhmakushta causes only discoloration. In case of Kshudrakushta they will result in either one of the above except for Shataru, Vicharchika & Charmadala. Aetiological factors of Kushta are mentioned by different Ayurvedic texts may be classified into following groups. a) Ahara

b) Vihara

c) Achara

The details of the Hetus are tabulated below : a). Aharaja Nidana: ÌlÉSÉlÉ

cÉ.xÉÇ

ÍcÉÍsÉÍcÉqÉÇ mÉrÉxÉÉ

+

WûrÉlÉMü, rÉuÉ, cÉÏlÉMü, E¬ÉsÉMü,

+

xÉÑ.xÉÇ A.Wèû

A.xÉÇ

pÉå.xÉÇ WûÉ.xÉÇ

MüÉåUSÕzÉ with A³É, SÍkÉ, iÉ¢ü, MÑüsÉijÉ, qÉÉwÉÉ, AiÉxÉÏ, MÑüxÉÑqoÉ xlÉåWû aÉëÉqrÉ, AlÉÔmÉ, AÉæSMü qÉÉÇxÉ

-

+

-

+

-

+

¤ÉÏUåhÉ xÉÌWûiÉ AÍkÉMü xÉåuÉlÉ ÌmÉmmÉÍsÉ,

MüÉMüqÉÉÍcÉ,

sÉMÑücÉ

SÍkÉ, xÉÌmÉï xÉÌWûiÉålÉ AqsÉ SìurÉÇ ¤ÉÏUåhÉ

Table 3.5 Viruddhaaharaja Nidana

42

qÉÉ.ÌlÉ.

pÉÉ.mÉë

Review of Literature ÌlÉSÉlÉ lÉuÉɳÉ,

SÍkÉ,

cÉ.xÉÇ

qÉÉ.ÌlÉ.

pÉÉ.mÉë

+

+

+

aÉÑQû

+

+

+

aÉÑÂ,

+

+

+

qÉixrÉ,

xÉÑ.xÉÇ A.Wèû

A.xÉÇ

pÉå.xÉÇ WûÉ.xÉÇ

AqsÉ, sÉuÉhÉ AÍkÉMü xÉåuÉlÉ. ÌiÉsÉ,

¤ÉÏU,

AÍkÉMü xÉåuÉlÉ SìuÉ,

ÎxlÉakÉ,

+

AÉWûÉU AÍkÉMü xÉåuÉlÉ xlÉåWûlÉ AÌiÉrÉÉåaÉ qÉkÉÑ,

TüÉÍhÉiÉ

+ xÉiÉiÉ

+

EmÉrÉÉåaÉ ÌuÉSÉÌWû A³ÉmÉÉlÉ

+

AeÉÏhÉåï pÉÉåeÉlÉ

+

+

+

+

+

AkrÉzÉlÉ

+

+

+

+

+

AxÉÉiqrÉ pÉÉåeÉlÉ

+

+ Table 3.6 Mithyaharaja Nidana

b) Viharaja Nidana ÌlÉSÉlÉ xlÉåWû

mÉÏiÉxrÉ,

cÉ.xÉÇ uÉÉliÉxrÉ +

xÉÑ.xÉÇ A.Wèû

A.xÉÇ

pÉå.xÉÇ WûÉ.xÉÇ

qÉÉ.ÌlÉ.

pÉÉ.mÉë

+

urÉÉrÉÉqÉ aÉëÉqrÉkÉqÉï xÉåÌuÉlÉÉå FwqÉÉÍpÉiÉmiÉ zÉÏiÉÉåwhÉ urÉirÉÉxÉqÉlÉÉlÉÑmÉÔuÉï

+ +

+

+

bÉqÉï, ´ÉqÉ, pÉrÉ AÉiÉÉïlÉÉÇ +

+ +

43

+

Review of Literature SìÙiÉÇ zÉÏiÉÉqoÉÑ xÉåuÉlÉÇ ÍqÉjrÉxÉÇxÉaÉïxÉåuÉlÉ

+ Table 3.7 Mithya Viharaja Nidana

ÌlÉSÉlÉ

cÉ.xÉÇ

xÉÑ.xÉÇ A.Wèû

+

+

mÉgcÉMüqÉÉïÍhÉ Ì¢ürÉÉqÉhÉå +

+

uÉåaÉ kÉÉUhÉ

A.xÉÇ pÉå.xÉÇ WûÉ.xÉÇ +

qÉÉ.ÌlÉ.

pÉÉ.mÉë

+

+

ÌlÉÌwÉ® xÉåuÉlÉ xlÉåWûmÉÉlÉ ÍqÉjrÉÉrÉÉåaÉ

+

Table 3.8 Vega Vidarana and Panchakarma Apacharaja Nidana c). Acharaja Nidana ÌlÉSÉlÉ

cÉ.xÉÇ xÉÑ.xÉÇ

A.Wèû

A.xÉÇ

pÉå.xÉÇ

WûÉ.xÉÇ

qÉÉ.ÌlÉ.

pÉÉ.mÉë

mÉÉmÉ MüqÉï

+

+

+

+

+

+

+

+

ÌuÉmÉë, aÉÑÂ bÉwÉïhÉÇ

+

+

+

+

+

+

+

+

+

+

xiÉårÉ

Table 3.9 Acharaja Nidana

Signs and symptoms: mÉÔuÉïÃmÉ mÉÔuÉïÃmÉ

cÉ.

xÉÑ.

A.Wèû

A.xÉÇ

pÉå.xÉÇ

WûÉ.xÉÇ

xÉÇ. +

xÉÇ. +

+

+

+

+

AÌiÉxuÉåSlÉ

+

+

+

+

+

+

+

+

mÉÉÂwrÉ

+

+

AÌiÉzsɤhÉ

+

+

+

+

+

+

AxuÉåSlÉ

44

qÉÉ.ÌlÉ.

pÉÉ.mÉë

+

Review of Literature mÉÔuÉïÃmÉ

cÉ.

xÉÑ.

xÉÇ. +

xÉÇ.

MühQÒû

+

+

ÌlÉxiÉÉåS

+

xÉÑmiÉiÉ

+

mÉËUSÉWû

+

mÉËUWûwÉï

+

uÉæuÉhrÉïÇ

sÉÉåqÉWûwÉï ZÉUiuÉ FwqÉÉrÉlÉ

+

+

A.Wèû

A.xÉÇ

pÉå.xÉÇ

WûÉ.xÉÇ

qÉÉ.ÌlÉ.

pÉÉ.mÉë

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+

+ +

+

+

+

+

+

+

+

+

aÉÉæUuÉÇ

+

+

µÉrÉjÉÑ

+

ÌuÉxÉmÉÉïaÉqÉlÉÇ

+

+

ApÉϤhÉÇ oÉɽÍNûSìåwÉÑ EmÉsÉåmÉ

+

AÌiÉ qÉÉ§É uÉåSlÉ

+

MüÉåPûÉå³ÉÌiÉ

+

+

+

´ÉqÉ

+

+

+

YsÉqÉ

+

+

AÌiÉuÉåSlÉ

+

AxÉ×Mçü M×üwhÉiÉ

+

ÌmÉmÉÉxÉ

+

+

+

UÉaÉ

+

SÉæoÉïsrÉ

+ Table 3.10 Poorvaropa

45

Review of Literature ÃmÉ qÉWûÉMÑü¸ 1. MümÉÉsÉ MÑü¸ sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

¤É

+

+

AÂhÉ

+

+

ÌuÉwÉqÉ

+

+

mÉÂwÉ

+

_

+

ÌuÉwÉqÉ ÌuÉxiÉ×iÉ

+

+

+

ZÉU mÉrÉïliÉ

+

+

iÉlÉÑ

+

+

ESØiÉ oÉÌWûxiÉlÉÑ

+

+

xÉÑmiÉ

+

+

sÉÉãqÉWûwÉï

+

+

iÉÉãS oÉWÒûsÉ

+

+

AsmÉ MühQÒû

+

+

AsmÉ SÉWû

+

AsmÉ mÉÔrÉ SÉWû

+

AÉzÉÑaÉÌiÉ

+

xÉqÉÑijÉÉlÉ

+

AÉzÉÑpÉåS

+

+

eÉliÉÑqÉÍhÉ

+

+

M×üwhÉ

+

+

MümÉÉsÉ uÉhÉï

+

+

+

+

Table 3.11 Kapala Kushta

46

Review of Literature 2. AÉæSÒqoÉU sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

iÉÉqÉë

+

-

+

-

ZÉU

+

-

-

-

UÉåqÉUÉÎeÉ

+

-

+

-

AuÉlÉSØiÉÉÌlÉ

+

-

-

-

oÉWûsÉ

+

-

-

-

oÉWÒûmÉÔrÉsÉÍxÉMü

+

-

+

-

MühQÒû

+

-

-

-

YsÉãS

+

-

-

-

MüÉåjÉ

+

-

-

-

SÉWû

+

-

-

+

mÉÉMü

+

-

-

-

AÉzÉÑaÉÌiÉ

+

-

-

-

xÉqÉÑijÉÉlÉ pÉãS

+

-

+

-

xÉÇiÉÉmÉ

+

-

-

-

Ì¢üÍqÉ

+

-

+

-

mÉYuÉ

ESÒÇoÉU +

+

+

+

ÂeÉÉ

+

-

+

-

UÉaÉiÉ

+

-

+

+

aÉÉæUuÉhÉï

-

-

+

xirÉÉlÉÇ

-

-

+

ÎxlÉakÉ

-

-

+

EixÉ³É qÉhQûsÉ

-

-

+

TüsÉuÉhÉï

Table 3.12 Oudumbara Kushta

47

Review of Literature 3. qÉhQûsÉ sɤÉhÉ

cÉ.xÉÇ +

xÉÑ.xÉÇ -

uÉÉapÉOû +

qÉÉ.ÌlÉ. +

aÉÑÂ

+

-

+

+

EixÉãkÉ

+

-

+

-

zsɤhÉ

+

-

+

-

ÎxjÉU

+

-

+

-

mÉÏiÉ mÉrÉïliÉ

+

-

+

-

oÉWÒû

+

-

-

-

oÉWÒû YsÉãS

+

-

-

-

`MühQÕû

+

-

+

-

Ì¢üÍqÉ

+

-

+

-

xÉ£üaÉÌiÉ

+

-

+

+

xÉqÉÑijÉÉlÉ pÉåS

+

-

-

-

mÉËUqÉhQûsÉ

+

-

+

-

µÉåiÉ

+

-

+

+

U£ü

+

-

+

+

xirÉÉlÉ

+

-

+

+

MüMïüzÉ

-

-

-

-

U£ü mÉrÉïÇiÉ

-

-

-

-

uÉãSlÉ

-

-

-

-

uÉÉapÉOû +

qÉÉ.ÌlÉ. _

_

_

+

+

ÎxlÉakÉ

ÌmÉÎcNûsÉ

xÉëÉuÉ

Table 3.13 Mandala Kushta 4. GwrÉÎeÉÀû sɤÉhÉ mÉÂwÉ

cÉ.xÉÇ +

xÉÑ.xÉÇ

AÂhÉ

+

ZÉU _

zrÉÉuÉ

+

_

48

Review of Literature lÉÏsÉ

+

_

_

_

mÉÏiÉ

+

_

_

_

iÉÉqÉë

+

_

_

_

AÉzÉÑaÉÌiÉ

+

_

_

_

AsmÉ MühQÕû

+

_

_

_

AsmÉ YsÉãS

+

_

+

_

AsmÉ Ì¢üÍqÉ

+

_

_

_

SÉWû

+

_

+

_

pÉãS

+

_

_

_

iÉÉåS

+

_

+

+

mÉÉMü

+

_

_

_

zÉÔMüÉåmÉWûiÉ

+

_

_

+

EixÉ³É qÉkrÉ

+

_

+

_

iÉlÉÑmÉrÉïÇiÉ

+

_

+

_

MüMïüzÉ

+

_

+

+

SÏbÉï qÉhQûsÉ

+

_

_

_

U£ü mÉrÉïÇiÉ

+

_

+

+

uÉåSlÉ

ÌmÉQûMü

Table 3.14 Rishyajihwa 5.mÉÑhQûUÏMü sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

zÉÑYsÉ

+

-

+

+

U£ü

+

-

+

+

U£üÍxÉUÉ

+

-

-

_

EixÉåS

+

-

+

+

oÉWÒûxÉëÉuÉ

+

-

+

_

MühQÒû

+

-

+

-

49

Review of Literature Ì¢üÍqÉ

+

-

_

-

SÉWû

+

-

+

+

mÉÉMü

+

-

-

-

AÉzÉÑaÉÌiÉ

+

-

-

-

xÉqÉÑijÉÉlÉ pÉåS

+

-

-

-

mÉÑhQûUÏMü- mÉsÉÉzÉ

+

+

+

+

ÂeÉ

-

-

+

-

AÉzÉÑpÉåSÏ

-

-

+

-

xÉSìÓzÉ

Table 3.15 Pundarika 6.ÍxÉkqÉ MÑü¸ sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

mÉÂwÉ

+

-

+

-

AÂhÉ

+

-

-

-

ÌuÉzÉÏhÉïç

+

-

-

-

oÉÌWûÈiÉlÉÑ

+

-

-

+

AÇiÉÈÎxlÉakÉ

+

-

+

-

zÉÑYsÉ

+

+

+

+

U£üÉuÉpÉÍxÉÌlÉ

+

-

-

-

oÉWÒû

+

-

-

-

AsmÉ uÉåSlÉ

+

-

-

-

AsmÉ MühQÒû

+

+

-

-

SÉWû

+

-

-

-

mÉÔrÉ

+

-

-

-

sÉÍxÉMü

+

-

-

-

sÉbÉÑxÉqÉÑijÉÉlÉ

+

--

-

-

AsmÉpÉåS

+

-

-

-

Ì¢üÍqÉ

+

-

-

-

50

Review of Literature AsÉÉoÉÔ mÉÑwmÉ

+

-

-

+

iÉÉqÉë

+

-

+

+

rÉiÉç UeÉÉåbÉ×¹

+

-

+

-

+

-

uÉhÉï

zsɤhÉ

+ Table 3.16 Sidhma Kushta

7. MüÉMühÉ MÑü¸ sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

xÉuÉïMÑü¸ sɤÉhÉ

+

+

+

+

MüÉMühÉrÉÇÌiÉMü uÉhÉï

+

+

-

-

mÉÉMü

+

+

+

+

iÉÏuÉë uÉåSlÉ

+

-

+

+

AÉåwÉ

+

-

-

cÉÉåwÉ

+

-

-

mÉËUSÉWû

+

+

-

kÉÔqÉÉrÉlÉ

+

+

-

Ì¢üÍqÉ

+

-

-

U£ü

+

+

-

Table 3.17 Kakana Kushta

¤ÉÑSì MÑü¸ 1.LMü MÑü¸ sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

ÉxuÉåSlÉ

+

-

+

+

qÉWûÉuÉxiÉÑ

+

-

+

+

qÉixrÉzÉMü

+

-

+

+

-

+

-

-

sÉÉåmÉqÉ M×üwhÉÂhÉ

Table 3.18 Eka Kushta 51

Review of Literature 2.cÉqÉïMÑü¸ sɤÉhÉ

cÉ.xÉÇ

cÉqÉÉïZrÉÇ

+

WûÎxiÉcÉqÉïuÉiÉç

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

+

+

+ + Table 3.19 Charma Kushta

+

3.ÌMüÌOûpÉ sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

zrÉÉuÉ

+

-

-

+

ÌMühÉZÉU xmÉzÉï

+

-

+

+

mÉÂwÉ

+

-

+

+

xÉëÉuÉÏ

-

+

-

-

uÉ×liÉ

-

+

-

-

bÉlÉ

-

+

-

-

EaÉëMühQÒû

-

+

+

-

ÎxlÉakÉ

-

+

-

-

M×üwhÉ

-

+

+

-

¤É

-

-

+

-

Table 3.20 Kitibha Kushta 4.ÌuÉmÉÉÌSMü sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

mÉÉÍhÉ-mÉÉS xTÑüOûlÉ

+

-

-

+

iÉÏuÉë uÉåSlÉ

+

-

+

+

MühQÒû

-

+

+

-

SÉWû

-

+

-

-

UÉaÉ

+ Table 3.21 Vipadika Kushta

-

52

Review of Literature 5. AsÉxÉMü sɤÉhÉ cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

MühQÒû

+

+

+

UÉaÉiÉ

+

+

+

xTüÉåOû + + + Table 3.22 Alasaka Kushta 6. cÉqÉïSsÉ sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ uÉÉapÉOû qÉÉ.ÌlÉ.

U£ü

+

-

+

+

MühQÒû

+

+

+

+

xTüÉåOû

+

-

+

+

ÂaSsÉÌiÉ +

+

+

+

AxmÉwÉï

+

-

+

+

AÉåwÉ

-

+

+

-

cÉÉåwÉ

-

+

-

-

SÉWû

-

-

+

-

iÉÉåS

-

-

+

-

Table 3.23 Charmadala 7.mÉÉqÉÉ sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

µÉåiÉ

+

-

+

+

AÂhÉ

+

-

+

+

zrÉÉuÉ

+

-

-

+

MühQÒû

+

+

+

+

xÉëÉuÉ

-

+

-

-

mÉËUSÉWû -

+

-

-

SÉWû

+

-

-

-

53

Review of Literature ÂeÉÉ

-

-

+

-

YsÉåS

-

-

+

-

Table 3.24 Pama 8.ÌuÉxTüÉåOû sɤÉhÉ cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

µÉåiÉ

+

+

+

AÂhÉ

+

+

+

iÉlÉÑ

+

+

+

Table 3.25 Visphota 9. zÉiÉÉ sɤÉhÉ

cÉ.xÉÇ

U£ü

uÉÉapÉOû

qÉÉ.ÌlÉ.

+

+

+

zrÉÉuÉ

+

+

+

SÉWû

+

+

+

oÉWÒûuÉëhÉ

+

+

+

xjÉÔsÉ qÉÔsÉ -

+

-

YsÉåS

+

-

+ Table 3.26 Shataru

-

eÉliÉÑ

xÉÑ.xÉÇ

-

10. ÌuÉcÉÍcÉïMü sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

MühQÒû

+

+

+

+

zrÉÉuÉ

+

-

+

+

oÉWÒûxÉëÉuÉ +

-

+

+

ÂeÉÉ

-

+

-

-

äÉ

-

+ Table 3.27 Vicharchika

54

-

Review of Literature 11.SSØ sɤÉhÉ

cÉ.xÉÇ

xÉÑ.xÉÇ

uÉÉapÉOû

qÉÉ.ÌlÉ.

MühQÒû

+

-

+

+

UÉaÉ

+

-

-

+

ÌmÉQûMü

+

+

-

+

AiÉÍxÉ mÉÑwmÉ uÉhÉï -

+

-

-

iÉÉqÉë

-

+

-

-

EixÉ³É qÉhQûsÉ

-

+

+

-

SÏbÉï mÉëiÉÉlÉ

-

-

+

-

Table 3.28 Dadru The other Kshudra Kushtas which are not mentioned by Charaka but explained by Sushruta are 1. AÂhÉ: Having lakshana like AÂhÉ, iÉlÉÑ, ÌuÉxÉÌmÉïÍhÉ, iÉÉåS, pÉåS and xuÉÉmÉ. 2. qÉWûÉMÑü¸.: Having lakshana like iuÉYxÉÇMüÉåcÉ, pÉåS, xuÉÉmÉ and A…¡ûxÉÉS. 3. xjÉÔsÉÉÂÌwÉ: Having lakshana like AÌiÉ SÉÂhÉ, MüÌPûhÉ and AÂÇÌwÉ. 4. ÌuÉxÉmÉï : Having lakshana like ÌuÉxÉmÉïhÉ, qÉÔcNûÉï, ÌuÉSÉWû, iÉÉåS and mÉÉMü 5. mÉËUxÉmÉï: Having lakshana like xÉëÉuÉ rÉÑ£ü ÌmÉQûMü. 6. UYxÉÉ: Having lakshana like MühQÒû and xÉëÉuÉ Yapyatwa of Kushta: As stated earlier Kushta is one among Deerghkaleena Vyadhis as it is difficult to treat. Even if it is cured it will reoccur soon by taking Apathya. If we see the Lakshanas of Yapyatwa, we get similar explanations. Once the person is afflicted with the disease then he should live with the disease in rest of his life span. Even if he gets slight releif

55

Review of Literature by medicine and Pathya it will reoccur very soon by slight carelessnes in following Pathya and medicine. Such diseases are Nityanushayi and Deerghakaleena 5,6. If we observe the Poorvaroopa of Kushta Vagbhata says that “Nimittey alpey api kopanat”7 which means the disease will get aggrevated with slight intake of Apathya or Nidana and “Sheeghrotpatti Chirastiti”8 means the disease Kushta afflicts the person very soon and once affected it will be there for longer period i.e Deerghakaleena. The Yapyatwa and Deerghakaleenata of the Kushta can also be understood by the expalnation of several Yogas mentioned in the Classics. Charaka explains that “Kushtanibarhanametat Prayogikam bhakshyam”9. Here it has been explained that Mustadi Churna should be administered for the Kushta patient everyday. The word meaning of Prayogika according to Chakrapani is Satata upayojyam means to take daily. Here he has not mentioned the time limit. He explains that, the patients should take the medicine daily without fail. In Charaka Chikitsa 7:72, explains that the combination of Vajra Shilajatu and Yogaraja cures all the diseases but Kushta patient should take ths medicine daily. Charaka even mentions that, the habitual intake of Kashaya prepared out of Thriphala, Nimba, Patola, Manjishta Rohini, Vacha and haridra will cure Kushta roga10.

56

Review of Literature

References: 1. Rugveda 8:9:1-16 2. Atharvaveda 1:2:4 3. Agnipurana-Chapter No. 280, 283 and 285 4. Madhava Nidana 49th Chapter 5. Ashtanga Hrudaya 1:32 6. Charaka Samhita Sutra Sthana10:18 7. Ashtanga Hrudaya Nidana Sthana 14:12 8. Charaka Samhita Chikitsa Sthana 7:12 9. Charaka Samhita Chikitsa Sthana7:65-67 10. Charaka Samhita Chikitsa Sthana 7:100

57

Observational Study

CHAPTER-4 OBSERVATIONAL STUDY The development of Science greatly depends upon the analysis to reveal the mysteries of nature and to confirm the previous innovations. The Ayurveda and Jyoutisha Shastra provide better understanding regarding the diagnosis and treatment of the skin diseases. Both Ayurveda and Jyoutisha Shastra are closely inter-related in their principles and explanation. Both have emerged for the attainment of Moksha, but the means to attain the goal is different. They evolved by observing the similarity and relation between man and the universe. They adopted the means and measures from each other to overcome the obstacles to achieve Moksha. Acharya Sushruta says that one should know all the contemporary and allied sciences to become a successful physician. Thus an observational study has been conducted on patients with Kushta Roga based on their Clinical diagnosis and horoscope to see the inter-relation between Ayurveda and Jyoutisha Shastra. In the present study, 50 patients with characteristic signs and symptoms of different varieties of Kushta as explained by Charaka are selected and predominant Dosha in causing the disease are noted. A specific proforma was prepared, incorporating all the signs and symptoms of the disease as well as the Dushti lakshanas of Dosha, Dushya, Srotas, and Agni etc. along with Horoscope. On the basis of the proforma, all the patients of the present study are examined clinically and analysed astrologically. The Graha which is responsible for the disease in that particular time and the Dosha/s related to that Graha is noted and compared with the Ayurvedic diagnosis. This is carried out based on the criteria given in the classical texts of Jyoutisha Shastra like, Jaataka Paarijata, Prashnamaarga, Parashara Hora, Brihat jataka, Veerasimhavaloka, Vaidyachintamani etc. Apart from this, to see the significance of the present study, the horoscopes of 50 healthy volunteers are also analysed. 58

Observational Study AIMS AND OBJECTIVES: • To diagnose the Kusta Roga by Ayurvedic approach based on Tridosha siddhanta. • To diagnose the Kusta Roga of the given subject through Jyoutisha Shastra. • Comparing the diagnosis of Kushta Roga through Ayurveda and Jyoutisha Shastra. • Comparing the role of Tridosha Siddhanta in Kushta Roga as explained in Ayurveda and Jyoutisha Shastra. MATERIALS AND METHODS 1. SELECTION OF SAMPLES: •

50 Patients with characteristic signs and symptoms of Kushta as explained by Charaka, irrespective of age, sex, religion, education, occupation, socioeconomic status etc. and whose date of birth, time of birth and place of birth is known, are selected at random from the OPD of Alva’s Ayurveda Hospital.

•

50 healthy volunteers irrespective of age, sex, religion, education, occupation, socio-economic status and whose date of birth, time of birth and place of birth is known, are also selected at random and considered as control group.

2. CRITERIA FOR DIAGNOSIS: a) Inclusion Criteria : Patients with characteristic signs and symptoms of 18 varieties of Kushta explained by Charaka along with doshaja lakshana's and whose date of birth, time of birth and place of birth are known, included for the present study.

59

Observational Study b) Exclusion criteria: •

Patient suffering from Skin diseases other than 18 varieties of Kushta mentioned by Charaka are excluded from the present study.

•

Patients not knowing the date of birth, time of birth and place of birth are excluded.

c) Criteria for diagnosis through Jyoutisha Shastra: i.

Anishta Sthanasthita (6th, 8th, 12th place from Lagna) Ravi.

ii.

Anishta Sthanasthita Kuja.

iii.

Anishta Sthanasthita Budha.

iv.

Anishta Sthanasthita Rahu.

v.

Shani residing in 8th place from Lagna.

vi.

Papagraha (Ravi, Kuja, Shani, Rahu, Ketu) or Budha in Lagna.

vii.

Kuja or Ravi residing in 2nd place from Lagna.

60

Observational Study

OBSERVATION AND RESULTS 1. Name

: Keerti Patel

Date of Birth

: 05.09.1988

Time of Birth

: 4.00 pm

Place of Birth

: Udupi

Kuja 9

Guru 1

Rahu 1

Chandra 11 Shukra 5

Samshaka Kundali Lagna 2

Ravi 6 Ketu 7

Shani 1

Budha 2

Clinical Diagnosis: Kitibha Kushta (Vata- Kapha) Astrological interpretation: Anishta Sthanasthita (8th place from Lagna) Ravi.

along with Ketu & devoid of Shubha drishti causing Kushtaroga and the disease has occurred from February 2008 during Guru Dasha Rahu Bhukti. The Dosha related to Ravi is Vata-Pitta, which is matching with clinical diagnosis. 2. Name

: B.V.Acharya

Date of Birth

: 3.9.1948

Time of Birth

: 5.00am

Place of Birth

: Udupi

Rahu 5

Lagna12 Shukra4

Clinical Diagnosis: Kitibha Kushta

Samshaka Kundali

(Vata-Kapha) Astrological

interpretation:

Maandi10

Ravi6 Chandr4 Shani2

Ravi

residing in 2nd place from Lagna. Guru11 Lagnaadhipati is Chandra. As the day

Kuja 8 Budha11 Ketu 11

of birth is on Amavasya, Chandra is weak. Lagna represents the health of the person so we can interpret that he is not healthy. The Dosha related to Ravi is Vata-Pitta, which is matching with clinical diagnosis.

61

Observational Study 3. Name

: Nebisa

Date of Birth

: 16.8.1986

Time of Birth

: 2.30 pm

Place of Birth

: Sullia

Rahu1

Guru 3 Samshaka Kundali

Ravi12 Budha7 Mandi4

Clinical Diagnosis: Dadru (PittaKaphaja) Astrological

interpretation:

Kuja

Chandra5 Lagna11 Kuja 6 Shani6

Ketu7

Shukra2

residing in 2nd place from Lagna and Rahu Situated in anishta sthana causing the disease. The Dosha related to Kuja-Pitta which is matching with clinical diagnosis.

4. Name

: Hanumantappa

Date of Birth

: 8.02.1941

Time of Birth

: 11.11am

Place of Birth

: Gadag

Ketu 7

Lagna4 Guru5 Shani5

Chandra9

Budha1 Maandi 9 Samshaka Kundali

Clinical Diagnosis: Kitibha (Vata-

Shukra12 Ravi 5

Pittaja) Kuja4 Astrological interpretation:

Rahu 1

Apart

from Lagnadhipati, ie Kuja if other Paapagraha situated in Lagna (Shani), then person will get Kushtha. related to Shani is Vata which is matching with clinical diagnosis.

62

The Dosha

Observational Study 5. Name

:Sharanya

Date of Birth

: 24.1.1997

Time of Birth

: 5.59pm

Place of Birth

:Bantwal.

Shani6 Ketu6 Maandi 12 Samshaka Kundali

Clinical Diagnosis: Vicharchika

Lagna5 Chandra 10

Ravi 1 Guru 12

(Kaphaja) Astrological interpretation: Anishta

Budha5 Shukra8

Kuja 1 Rahu 12

sthanasthita Budha is the reason for the disease. Patient having the disease since April 2003 during the period of Budha dasha -Rahu Bhukti in which the chances to get Kushta is more. The dosha related to Budha is Tridosha or any one among them. Here the patient is suffering from Kaphaja Kushta which is matching with Astrological diagnosis. 6. Name

:Mrinalini

Date of Birth

: 16.04.1971

Time of Birth

: 4.24pm

Place of Birth

: Kasargod

Ravi 1 Maandi Budha3 1 shani 9 Shukra 3

Clinical Diagnosis: Vipadika (Vata-

Ketu 12 Samshaka Kundali

Rahu 6

Lagna 9

Kapha) Astrological

interpretation:

Anishta

Chandra 3 Kuja 9

Guru 7

sthanasthita Rahu causing Kushtha. The Dosha related to Rahu is Vata. In this case the patient is suffering from Vata pradhana Kushta which is matching with Astrological diagnosis.

63

Observational Study 7. Name

Shani 5

: Vrinda

Date of Birth

: 28.7.1972

Time of Birth

: 6.24am.

Place of Birth

: Mangalore

Chandra 7 Rahu 10

Samshaka Kundali

Shukra 7

Lagna 7 Ravi 7 Kuja11Budha12 Ketu 4 Maandi 6

Clinical Diagnosis: Sidhma Guru 2 Kushta (Vata-Kapha) Astrological

interpretation:

Budha situated in Lagna along with Papagraha Ketu causes Kushtha. Guru resides in Shashta sthana which reduces the benificials. Drishti of Shani on Lagna impacts bad effect on health. The dosha related to Budha is Tridosha or any one among them. Here the patient is suffering from Vata- Kaphaja Kushta which is matching with Astrological diagnosis. 8. Name

: Poorvi

Date of Birth

: 15.05.2008

Time of Birth

: 8.05pm

Place of Birth

: Madikeri

Shukra 8 Ravi 10 Maandi 1 Budha 4 Kuja 6 Ketu 12 Samshaka Kundali

Clinical Diagnosis: Vicharchika

Rahu 6

Shani 3

(Kapha) Guru 9 Astrological

interpretation:

The

patient is suffering from the disease but horoscope doesn’t show any relevance.

64

Lagna 10

Chandra1

Observational Study 9. Name Date of Birth

Shani 7 Maandi 2

: Nagesh

Lagna 8

: 29.12.1970 Rahu 7

Time of Birth

: 5.30pm.

Place of Birth

:Madikeri

Samshaka Kundali Ketu 1

Clinical Diagnosis: Pama (PittaKapha) Astrological interpretation:

Ravi 5 Guru 5 Chandra9 Budha 4

Kuja 1 Shukra 3

The patient is suffering from the disease but horoscope doesn’t show any relevance.

10. Name

: Prashanth

Date of Birth

: 2.4.1980

Time of Birth

: 3.10pm

Place of Birth

: Kasargod

Ketu 8

Shukra 9

Maandi 11

Ravi 9 Budha 1

Lagna 12 Samshaka Kundali Kuja 1 Guru 3 Shani 9

Clinical Diagnosis: Vipadika (Vata-kapha) Chandra 9

Astrological interpretation:

Rahu 2

Ravi & Budha situating in Anishta sthana causes Kushtha. Also Kuja in 2nd place from Lagna. The dosha related to Ravi is Vata-Pitta and Kuja is Pitta and Budha is Thridosha. Patient is suffering from Vata pradhana Kushta which is matching with astrological diagnosis.

65

Observational Study 11. Name

: Laxmana

Date of Birth

: 3.05.1980

Time of Birth

: 8.00am

Place of Birth

: Karkala

Ravi 6 Lagna 3 Shukra 7 Budha 3 Maandi 10 Ketu 7 Samshaka Kundali Kuja 2 Guru 3 Shani 9 Rahu 1

Clinical Diagnosis: Dadru (Pitta –Kapha) Chandra 10

Astrological interpretation: Anishta sthana sthita Ravi and Budha causes

Kushta. The Dosha related to Ravi is Vata- Pitta and Budha Thridosha. Patient is suffering from Pitta pradhana Kushta which is matching with the Astrological Diagnosis. 12. Name

: Chandana

Date of Birth

: 10.12.1983

Time of Birth

: 10.15am

Place of Birth

: Bantwal

Clinical Diagnosis : Pama

Rahu4

Lagna 8 Samshaka Kundali Chandra6

(Pitta-Kapha) Astrological interpretation:

Budha5 Ravi11 Maandi 1 Guru12 Ketu10

Shukra10 Kuja3 Shani12

Anishta sthana Sthita Kuja is the cause for the Kushta. Dosha related to Kuja is Pitta which matches with the clinical diagnosis.

66

Observational Study 13. Name

: Chaitra

Date of Birth

: 14.07.2001

Time of Birth

: 1.45pm

Place of Birth

: Belthangady

Clinical Diagnosis :

Chandra 2

Shukra 2 Ravi 3 Shani 2 Budha 9 Guru 8 Rahu 10 Maandi 6 Samshaka Kundali

Paama

(Pitta-Kapha) Astrological interpretation:

Shani

residing in 8th house and Kuja

Ketu 4

Kuja 10

Lagna 11

residing in 2nd place is the cause for the Kushta here. The Dosha related to Kuja is Pitta and Shani is Vata. Patient is suffering mainly from the Pittaja Kushta which matches with the Astrological diagnosis.

14.

Name

: Prabhakar .M

Date of Birth

: 2.11.1947

Time of Birth

: 8.44am

Place of Birth

: Bantval

Maandi 9

Chandra 6 Rahu 10 Kuja 11 Shani 12 Samshaka Kundali

Clinical Diagnosis: Vicharchika (Kapha) Lagna 8 Ravi 11 Guru 6 Budha 2 Shukra 4 Ketu 4

Astrological interpretation: Anishta Sthanasthita Ravi and Budha are

responsible for the disease. Apart from Lagnadhipati the Paapagraha i.e.Ketu is situated in Lagna also causes Kushtha. The Dosha related to Ketu is Pitta and Ravi is Vata –Pitta, and Budha is Thridosha or any one among them. Patient is suffering from the Kapha pradhana Kushta which matches with Astrological diagnosis.

67

Observational Study 15. Name

: Seetharam

Date of Birth

: 7.12.1978

Time of Birth

: 7.52.am

Place of Birth

: Bantwal.

Ketu 11

Kuja 8 Maandi 9

Samshaka Kundali Clinical Diagnosis : Vicharchika (Kapha) Astrological interpretation: Ravi and

Lagna 3 Ravi 10 Chandra Shani 1 Budha 12 7 Shukra12 Guru 2

Rahu 5

Budha situated in anishtha sthana causes Kushtha. And Shani residing in Lagna also responsible for the Kushta. The Dosha related to Ravi is Vata –Pitta and Budha is Thridosha or any one among them, Shani is Vata. Patient is suffering from the Kaphaja Kushta which matches with the Astrological diagnosis. 16.

Name

: Hemanath

Date of Birth

:19.1.1972

Time of Birth

: 8.15am

Place of Birth

:Bantwal

Clinical Diagnosis: Vipadika (Vata-Kapha) Astrological interpretation: Anishta Sthana sthita Budha is the cause for

Kuja10

Maandi 2 Shani11

Shukra9 Chandra9

Ketu7 Samshaka Kundali

Lagna5 Ravi11 Rahu 1 Budha6 Guru1

the disease. Similarly, Papagraha (Ravi, Rahu) in Lagna is also responsible for the Kushta. Dosha related to Budha is Thridosha or any one among them, Ravi is Vata- Pitta, and Rahu is Vata. Patient is suffering from the Vata- Kaphaja Kushta which matches with the Astrological diagnosis.

68

Observational Study 17. Name

: Sundara

Date of Birth

: 28.3.1988

Time of Birth

: 5.30 pm

Place of Birth

: Madikeri

Ravi 8 Guru 4 Budha 12

Shukra10

Rahu 3

Chandra 10 Samshaka Kundali

Clinical Diagnosis : Pama (Pitta-

Lagna 9 Ketu 9

Kapha) Astrological

interpretation:

Here

Kuja 9 Shani 3

Anishta sthanasthita (8th hs) Ravi and Budha

responsible for the Kushtha. The Dosha related to Ravi is Vata-Pitta;

Budha is Thridosha or any one among them. Patient is suffering from Pitta pradhana Kushta which matches with the Astrological diagnosis. 18. Name

: Kiran

Date of Birth

: 10.7.1981.

Time of Birth

: 1.45pm

Place of Birth

: Kasargod

Ravi 2 Kuja 7 Budha 8

Samshaka Kundali

Clinical Diagnosis: Vipadika

Shukra 9 Rahu 6 Maandi 12

Ketu 12

(Vata-Kapha) Astrological Horoscope

interpretation: doesn’t

show

Lagna 10 Guru 12 Chandra Shani 1 9

The any

significance.

69

Observational Study 19. Name

:Shivaram K

Date of Birth

: 5.6.1959

Time of Birth

: 4.20.am

Place of Birth

: Mangalore

Ketu 8

Lagna 8 Ravi 4 Maandi 5 Chandra 11 Budha 4 Kuja 6 Shukra 5 Samshaka Kundali

Clinical Diagnosis : Vipadika (Vata- Kapha)

Shani 4

Guru 4

Rahu 2

Astrological interpretation: Anishta sthana sthita Rahu is responsible for the disease Kushta here. Ravi residing in 2nd place from Lagna is also cause for Kushta.The Dosha mentioned for Rahu is Vata and Ravi is Vata-Pitta. Patient is suffering from Vataja Kushta which matches with the Astrological diagnosis.

20. Name

: Barish Maranade

Date of Birth

: 4.11.1971

Time of Birth

: 10.30am

Place of Birth

: Vishakpatna

Clinical Diagnosis: Vicharchika

Chandra 11 Shani 1 Kuja 8

Ketu 8 Samshaka Kundali

Rahu 2

(Kapha) Astrological interpretation: Anishta

Lagna 7 Budha 5 Ravi 12 Maandi 3 Guru 8 Shukra 5

sthaana sthita Budha is causing the disease Kushtha. For Budha Dosha related isTridosha which matches with the clinical diagnosis.

70

Observational Study 21. Name

: Sangeeta

Date of Birth

:

Guru 5

Shani 3

Lagna 2 Kuja 2 Shukra 3

6.9.1998 Ketu 9

Time of Birth

: 10.40am

Place of Birth

: Shimoga

Ravi 9 Maandi 9 Samshaka Kundali Budha 1 Rahu 3

Clinical Diagnosis: Pama (PittaChandra 7

Kapha) Astrological interpretation: Kuja

situated in Lagna, being Paapagraha it causes Kustha. Similarly Ravi residing in 2nd place from Lagna is also cause for the Kushta. The Dosha related to Kuja is Pitta and Ravi is Vata-Pitta which matches with the clinical diagnosis. 22. Name

: Dr.Pratibha

Date of Birth

: 1.8.1984

Time of Birth

: 4.30pm

Place of Birth

: Bangalore

Rahu 12

Ravi 8 Shukra12 Samshaka Kundali Budha 4

Clinical Diagnosis : Vipadika (Vata- Kapha) Astrological interpretation: Rahu & Ravi

situated

in

Lagna 4 Ketu 6 Guru 4

Anishthasthana

Kuja 3 Chandra Shani 11 1 Maandi 10

causes Kushtha. The Dosha related to Rahu is Vata and Ravi is Vata-Pitta which matches with the clinical diagnosis.

71

Observational Study 23. Name

Guru 7

:Krishnamurty Bhat

Date of Birth

Lagna 10

: 12.11.1952 Ketu 11

Time of Birth

: 6.15 pm

Place of Birth

: Mangalore

Samshaka Kundali Rahu 5

Chandra 9

Clinical Diagnosis: Kitibha Kushta (Vata-Kapha)

Shukra 1 Budha 9 Kuja 9

Astrological interpretation: Kushtha caused by the Anistha sthana sthita Ravi and Kuja.

Ravi 3 Shani 6 Maandi 12

Dosha related to Ravi is Vata –

Pitta and Kuja is Pitta which matches with the clinical diagnosis. 24. Name Date of Birth Time of Birth

:Narayan Bhat

Kuja 4

Ketu 12

: 15.02.1936 : 11.45.pm

Ravi 7 Shani 12 Samshaka Kundali

Place of Birth

: Kasargod

Clinical Diagnosis : Pama (PittaKapha) Astrological

interpretation:

Budha 12

Shukra 9 Chandra Lagna 12 Rahu 6 5 Guru 12 Maandi 12

Anishta sthana sthita Kuja is the cause for the disease. Shani and Ravi are Shatru for each other and Shani is cause for any disease and Ravi residing in the place of Shani causes disease. The Dosha related to Kuja is Pitta which matches with the clinical diagnosis.

72

Observational Study 25. Name

: Kumara Gowda

Rahu 6

Shukra 5

Ravi

3

Chandra Date of Birth

: 13.07.1950

Time of Birth

: 6.16pm

Place of Birth

:Karkala

9 Guru 11

Budha 4

Samshaka Kundali Clinical Diagnosis: Vicharchika

Shani

7

Maandi 9 (Kapha) Astrological Anishta

sthana

Lagna 6

Kuja

interpretation: sthita

Budha

4

Ketu 12

is

responsible for the disease Kushtha. The Dosha related to Budha is Thridosha or any one among them which matches the clinical diagnosis. 26. Name

:Ambilly

Date of Birth

: 2.12.1978

Time of Birth

: 10.50am

Place of Birth

: Kasargod

Clinical Diagnosis : Vipadika

Ketu 3

Guru 8 Samshaka Kundali

Lagna 2

Shani 6 Rahu 9

(Vata-Kapha) Chandra 4

Ravi 8 Shukra11 Budha 11 Astrological interpretation: Kuja 12 Maandi Anishta sthaanasthita Rahu is 11 responsible for the Kushtha here. The Dosha related to Rahu is Vata which matches with the clinical diagnosis.

73

Observational Study 27. Name

: Aruna Shetty

Date of Birth

: 6.12.1978

Time of Birth

: 10.50am

Place of Birth

: Kasargod

Clinical

Diagnosis:

Kushta

Chandra 10 Ketu 3 Maandi Samshaka Kundali 9 Lagna 6

Kitibha

(Vata-Kapha)

Astrological

Kuja 1

interpretation:

Guru 8

Shani 5 Rahu 9

Ravi 10 Shukra11 Budha 9

Anishtha sthana sthita Rahu and also anishthasthaana sthita Kuja

produces

Kushtha. Dosha related to Kuja is Pitta; Rahu is Vata which matches with the clinical diagnosis.

28. Name

: Sumalatha

Date of Birth

: 3.08.1983

Time of Birth

: 4.20am

Place of Birth

: Udupi

Chandra 10 Rahu 6

Kuja 3

Ravi 9 Samshaka Kundali Budha 3 Shukra 5

Clinical Diagnosis: Sidhma (Vata-Kapha) Astrological

Guru 6 Lagna 7 Ketu 12 Shani 8 Maandi 10

interpretation:

Anishta sthana sthita Rahu

is

causing the Kushta in this case. In Lagna Rogakaraka Shani is residing and the patient is having the disease since Dec 2007 during Rahu Dasha. This matches with the clinical diagnosis.

74

Observational Study 29. Name Date of Birth

Guru 6

: Eeshwari : 18.12.1952

Time of Birth

: 9.47pm

Place of Birth

: Puttur

Lagna 12 Ketu 10 Samshaka Kundali

Clinical Diagnosis : Dadru (PittaKapha) Astrological interpretation: Here

Rahu 4 Shukra 2 Kuja 6 Ravi 2 Budha 7 Chandra 8

Shani 7 maandi 11

Ravi situated in Anishtha sthana is responsible for the disease. The Dosha related to Ravi is Vata-Pitta which matches with the clinical diagnosis. 30. Name

: Shanta

Date of Birth

: 9.1.1993

Time of Birth

: 11.00 pm

Place of Birth

: Puttur

Ketu 5

Shukra10

Kuja 1

Chandra 7 Samshaka Kundali

Clinical Diagnosis : Pama (Pitta-

Shani 5

Lagna 6

Kapha) Astrological

interpretation:

No

Budha 6 Rahu 11 Ravi 8

significance

75

Maandi 12

Guru 4

Observational Study 31. Name Date of Birth

: Laxminarayana

Shukra 8

Ravi 1 Lagna 5 Kuja 11 Budha 7 Shani 6

: 16.4.1944

Time of Birth

: 9.40am

Place of Birth

: Puttur

Guru 11 Rahu 6 Samshaka Kundali

Clinical Diagnosis: Vicharchika

Chandra 10 Ketu 12 Maandi 12

(Kapha) Astrological interpretation: In this

case Ravi & Budha situated in Anistha sthana causes Kushtha. Dosha related to Ravi is Vata-Pitta and Budha is Thridosha or any one among them. This matches with the clinical diagnosis. 32. Name

: Bhagya

Date of Birth

: 12.5.1983

Time of Birth

: 6.40pm

Place of Birth

: Mysore

Ravi 9 Kuja 10 Chandra8 Budha 9 Maandi 2

Shukra 9 Rahu 7

Samshaka Kundali

Clinical Diagnosis : Pama (PittaKapha) Astrological interpretation: Anistha

Ketu 1

Guru 8

Lagna 3 Shani 8

sthanasthita Kuja is causing the disease. Shani is residing in Lagna which indicates that the person is not healthy, always he will be having one or the other problems related to health. Dosha related to Kuja is Pitta which matches with the clinical diagnosis.

76

Observational Study 33. Name

: Tejaswi

Date of Birth

: 11.3.1985

Time of Birth

: 10.40am

Place of Birth

: Tiptur

Clinical Diagnosis:

Budha 8 Kuja 2 Lagna 11 Shukra12 Rahu 9 Ravi 3

Maandi 7 Samshaka Kundali

Sidhma

Guru 2

Kushta (Vata-kapha) Astrological

Shani 5

interpretation:

Anishtha sthana sthita Kuja and

Chandra 2 Ketu 3

Rahu are responsible for the disease Kushtha. Dosha related to Kuja is pitta and for Rahu is Vata which matches with the clinical diagnosis. 34. Name

: Rajesh

Date of Birth

: 24.9.1982

Time of Birth

: 6.30pm.

Place of Birth

: Hassan

Lagna 7

Rahu 11

Samshaka Kundali Shukra 9 Maandi 2

Clinical Diagnosis: Vicharchika (Kapha) Astrological

interpretation:

No

Chandra1 Kuja 6 Ketu 5

significance astrologically.

77

Guru 12

Ravi 12 Budha 4 Shani 6

Observational Study 35. Name

Shani 12

: Namitha Shetty

Date of Birth

: 7.7.1971

Lagna 10 Ravi 1 Shukra 8 Budha 5 Ketu 10

Time of Birth

: 5.28am

Place of Birth

: Mangalore

Samshaka Kundali

Clinical

Diagnosis:

Kitibha

Kushta (Vata-Kapha) Astrological interpretation: Kushta is

Kuja 5 Rahu 4 Maandi 11 Chandra Guru 5 1

caused by Kuja and Rahu situated in Anishta sthana from Lagna. Dosha related to Kuja is Pitta and Rahu is Vata which matches with the clinical diagnosis.

36. Name

: Chandrakala

Date of Birth

: 12.5.1961

Time of Birth

: 10.40.am

Place of Birth

: Mangalore.

Shukra10 Ravi 9 Budha 1 Chandra 2 Ketu 9 Maandi 1

Clinical Diagnosis: Vicharchika

Astrological interpretation:

Samshaka Kundali Guru 2 Shani 11

(Kapha)

Kuja 7

Rahu 3

Budha Lagna 7

situated in 6th place and Kuja situated in 8th place which are considered as Anisthasthana are responsible for Kushtha here. Dosha related for Budha is Tridosha or any one among them and for Kuja is Pitta which matches with the clinical diagnosis.

78

Observational Study 37. Name

Guru 12

: Latha.

Date of Birth

: 8.11.1989

Time of Birth

: 8.30am

Place of Birth

: Bantwal

Chandra 10 Samshaka Kundali

Clinical Diagnosis: Vicharchika (Kapha). Astrological

interpretation:

Ketu 12

Here

Rahu 6 Maandi 11 Shukra 3 Lagna 9 Shani 5

Ravi 1 Kuja 9 Budha 1

Ravi, Budha and Kuja all are residing in Anishtha sthana (12th) are the cause for the Kushta. Dosha mentioned are Ravi – Vata, Pitta; Kuja –Pitta; and Budha- Tridosha or any one among them which matches with clinical diagnosis. 38. Name

:Vani

Date of Birth

: 10.05.1983

Time of Birth

: 12.00pm

Place of Birth

:Karkala

Chandra11 Ravi8 Budha 9

Kuja 10

Shukra 9 Rahu 8 Lagna 9

Samshaka Kundali Clinical Diagnosis: Vipadika

Maandi4

(Vata-Kapha) Astrological interpretation: Anishta

Ketu 2

Guru 8

Shani 8

sthana sthita Rahu is responsible for the Kushta and the disease has occurred in Dasha of Shukra and Gurubhukti where Shukra is residing with Rahu. Dosha related for Rahu is Vata which matches with the clinical diagnosis.

79

Observational Study 39. Name

: Sameer

Date of Birth

: 15.5.2005

Time of Birth

: 12.00pm

Place of Birth

:Karkala

Rahu 12

Budha4

Ravi10 Shukra1

Kuja 11 Samshaka Kundali

Shani 3

Lagna 10 Chandra 9

Clinical Diagnosis: Pama (PittaKapha) Maandi 9 Guru 2 Ketu 6

Astrological interpretation: Anishta sthana sthita Kuja is responsible for

the disease. And the disease has occurred in Budha Dasha- Kuja bhukti Dosha related to Kuja is Pitta which matches with the clinical diagnosis. 40. Name

: Sham Bhat

Date of Birth

: 12.10.1952

Time of Birth

: 11.45pm

Place of Birth

: Puttur

Clinical Diagnosis: Sidhma

Guru 8

Lagna 1 maandi 12 Chandra9 Ketu 11

Samshaka Kundali Rahu 5

Kushta (Vata-Kapha) Kuja 3 Astrological interpretation: Anishta

Budha 9 Ravi 5 Shukra 2 shani 5

sthanasthita Rahu is responsible for the disease here. Dosha related to Rahu is Vata which matches with the clinical diagnosis.

80

Observational Study 41. Name

Rahu 9

: Ajith

Date of Birth

: 08.06.2006

Time of Birth

: 5.51pm

Place of Birth

: Karkala

Shukra5

Ravi10

Samshaka Kundali

Budha1

Kuja10 Shani6 Maandi8

Clinical Diagnosis: Vicharchika (Kapha)

Lagna4

Chandra12 Ketu3 Guru9

Astrological interpretation: Budha situating in Anishta sthana is the cause for the disease. Dosha related to Budha is Thridosha or any one among them which matches with the clinical diagnosis. 42. Name

:Shreya Chandra11

Date of Birth

:17.11.2002

Time of Birth

:1.39am

Place of Birth

:Mangalore

Rahu2

Shani8

Guru11 Samshaka Kundali Lagna6 Maandi1

Clinical Diagnosis :Paama (Pitta-Kapha) Astrological

interpretation:

Ravi4 Budha4 Ketu8

Kuja

Shukra8

Kuja5

residing in 2nd place from Lagna is the cause for Kushta. Vyaya Sthanagata Guru is not good for health. Dosha related to Kuja is Pitta which matches with the clinical diagnosis.

81

Observational Study 43. Name

: Siddique

Date of Birth

: 15.5.2003

Time of Birth

: 06.00pm

Place of Birth

: Karkala

Clinical Diagnosis: Sidhma

Budha6 Shukra 2

Ravi10 Rahu11

Shani8 Maandi3 Guru9

Samshaka Kundali Kuja3

Kushta (Vata-Kapha) Ketu5

Astrological interpretation: Anishta

Lagna1 Chandra1

sthana sthita Ravi and Rahu are causing the disease Kushta. Dosha related to Ravi is Vata-Pitta and Rahu is Vata which matches with the clinical diagnosis.

44. Name

: Sajeera

Date of Birth

: 17.11.1988

Time of Birth

: 9.35am

Place of Birth

: Udupi

Kuja6

Guru12

Chandra8 Rahu11 Samshaka Kundali Ketu5

Clinical Diagnosis: Pama (Pitta Kapha) Astrological interpretation: Anishta

Lagna4 Shani3 Maandi7

Ravi4

Budha1

Shukra6

sthanasthita Ravi is responsible for the Kushta and patient is suffering from the disease since six years which is during Rahudasha Ravi bhukti. Dosha related for Ravi is Vata-Pitta which matches with the clinical diagnosis.

82

Observational Study 45. Name

: Preema Pereira Lagna11

Chandra8

Ketu1

Date of Birth : 27.9.1991 Time of Birth: 7.07pm Place of Birth :Karkala

Samshaka Kundali

Clinical Diagnosis: Sidhma (Vata-

Shani11

Guru3 Shukra1 Maandi4

Rahu7

Ravi1 Kuja5 Budha11

Kapha) Astrological

interpretation:

No

significance.

46. Name

:Pradeep Pereira

Chandra8 Shani3

Date of Birth : 11.9.1998 Guru3 Ketu8

Time of Birth : 4.34am

Samshaka Kundali

Place of Birth :Karkala Clinical

Diagnosis:

Lagna12 Kuja9 Ravi8 Budha4 Shukra4 Rahu2 Maandi10

Sidhma

(Vata-Kapha) Astrological interpretation: Kushta is caused by Kuja situating in Lagna

and Ravi in 2nd place from Lagna. Dosha related to Kuja is Pitta and Ravi is VataPitta which matches with the clinical diagnosis.

83

Observational Study 47. Name

:

Vasudeva rao

Date of Birth

: 12.4.1939

Time of Birth

:6.45pm

Place of Birth

:Karkala

Clinical Diagnosis: Vipadika

Ravi12 Budha8 Guru4 Shani12 Shukra1

Ketu5

Maandi1

Samshaka Kundali Chandra1

(Vata-Kapha) Kuja6 Astrological

Lagna11

Rahu11

interpretation:

Anishta sthanasthita Rahu and Kuja residing in 2nd place from Lagna are the cause for the Kushta. This has occurred in Shani Dasha- Budha Bhukti where Budha is situating in neecha sthana. Dosha related to Rahu is Vata and for Kuja Pitta which matches with the clinical diagnosis. 48. Name

:Suraj.

Date of Birth

: 24.7.1975

Time of Birth

: 4.38pm

Place of Birth

:Bantwal

Clinical Diagnosis: Dadru (Pitta-

Kuja7 Guru 1

Ketu11

Budha 3

Ravi 6 Shani 4 Samshaka Kundali Chandra4

Shukra 5

Kapha) Lagna1 Astrological interpretation:

Rahu 5

Maandi12

Anista

sthanasthita Rahu and Ravi are the cause for the Kushta. Dosha related to Rahu is Vata and Ravi is Vata-Pitta which matches with the clinical diagnosis.

84

Observational Study 49. Name Date of Birth

Kuja7

:Komala

Ravi 4 Lagna1 Shukra10 Budha 7

: 7.06.1979 Ketu12

Time of Birth

Guru 7 Maandi10

: 8.14am Samshaka Kundali

Place of Birth

:Madikeri

Shani 5 Rahu 6

Clinical Diagnosis: Vicharchika Chandra9

(Kapha) Astrological

interpretation:

Anishta sthana sthita Ravi and Lagnastha Budha are the cause for Kushta. Dosha related to Ravi is Vata-Pitta and Budha is Thridosha or any one among them which matches with the clinical diagnosis. 50. Name

:Vinuta Rahu6

Date of Birth

: 20.10.1987

Time of Birth

: 4.05pm

Place of Birth

: Bangalore

Clinical Diagnosis: Pama (Pitta-

Guru1

Lagna 3

Maandi1

Samshaka Kundali

Kapha) Shani11 Astrological interpretation: Anishta

Ravi7 Chandra11 Budha12 Kuja2 Shukra12 Ketu12

sthana sthita Kuja is the cause for the Kushta. Dosha related to Kuja is Pitta which matches with the clinical diagnosis.

85

Observational Study DEMOGRAPHY The analysis of the patients of Kushta and healthy volunteers are

framed

demographically.The different age groups, sex, religion, occupation, Socio economic status, distribution of different varieties of Kushta among 50 patients according to Ayurveda and Jyoutisha Shastra are taken into consideration for the present study, which are tabulated below from table No. 4.1 to 4.6. Table 4.1 AGE WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS.

Age Group (in years)

No. of Kushta Patients (50)

Percentage

1-10

6

12

11-20

5

10

21-30

14

28

31-40

12

24

41-50

2

4

51-60

4

8

61-70

5

10

71-80

2

4

86

No. of Healthy Total with volunteers Percentage Percentage (50) (100) 2 4 8 2

4

7

23

46

37

12

24

24

5

10

7

4

8

8

1

2

6

1

2

3

Observational Study Table 4.2 SEX WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS

Sex

No. of Kushta Patients (50)

Male

26

Female

24

No. of Total with Healthy Percentage Percentage Percentage volunteers (100) (50) 48 50 52 24 48

52

26

50

Table 4.3 RELIGION WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS

Religion

No. of Kushta Patients (50)

Percentage

Hindu

44

88

Muslim

4

8

Christian

2

4

No. of Healthy Total with volunteers Percentage Percentage (50) (100) 44 88 88 4

8

8

4

4

2 Table 4.4

OCCUPATION WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS No. of Healthy Total with volunteers Percentage Percentage (50) (100) 6 8 3

Occupation

No. of Kushta Patients (50)

Percentage

Agriculturists

5

10

Businessmen

6

12

6

Employees

13

26

17

House wives

5

10

7 87

12

12

34

30

14

12

Observational Study

Professionals

5

10

10

Students

16

32

7

Agriculturists

5

10

3

Businessmen

6

12

6

20

15

14

23

6

8

12

12

Table 4.5 SOCIO ECONOMIC STATUS WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS. Socio Economic Status

No. of Kushta Patients (50)

Percentage

Lower

3

6

Middle

26

52

Upper

21

42

No. of Healthy Total with volunteers Percentage Percentage (50) (100) 4 8 7 28

56

54

18

36

39

TABLE 4.6 DISTRIBUTION OF DIFFERENT VARIETIES OF KUSHTA AMONG 50 PATIENTS ACCORDING TO AYURVEDA AND JYOUTISHA SHASTRA.

Varieties of Kushta

No. of Patients diagnosed Clinically

Sidhma (Vata-Kapha)

7

Kitibha (Vata-Kapha)

6

Vipadika (VataKapha)

9

Dadru (Pitta-Kapha)

4

Percentage

14 12 18 8

88

No. of Patients diagnosed Astrologically According to Dosha 6 6 8 4

Percentage

12 12 16 8

Observational Study

Pama (Pitta-Kapha)

12

Vicharchika (Kapha)

12

Undiagnosed

0

Total

50

24 24 0 100

10 10 6 50

20 20 12 100

OVERALL RESULT The overall assessments of the comparative study of different varieties of Kushta diagnosed clinically and astrologically are shown below in the table No 4.7. Among the clinically diagnosed patients of Pama (Pitta-Kapha) and Vicharchika (Kapha), 83.33% matched with that of Astrological findings while 85.71% of clinically diagnosed cases of Sidhma Kushta (Vata-Kapha) are matched with the Astrological diagnosis. In case of patients diagnosed with Vipadika (Vata-Kapha) 88.88% correspond with the Astrological diagnosis and 100% of clinically diagnosed cases of Kitibha (Vata-Kapha) and Dadru (Pitta-Kapha) are harmonizing with Astrological diagnosis. On overall observation 88% of all the patients diagnosed as different forms of Kushta matched with that of astrological findings in general. As per the table 4.8, the Astrological findings of 50 Healthy volunteers considered under the study, 4 were diagnosed astrologically as those prone to suffer or are suffering from Kushta. The findings of remaining 46 matched with their clinical status as healthy individuals.

89

Observational Study TABLE 4.7 COMPARATIVE STUDY OF DIFFERENT VARIETIES OF KUSHTA DIAGNOSED CLINICALLY AND ASTROLOGICALLY

Varieties of Kushta Sidhma (Vata-Kapha)

No. of Patients No. of Patients diagnosed diagnosed Astrologically Clinically According to Dosha Percentage 85.71 7 6

Kitibha (Vata-Kapha)

6

6

100

Vipadika (Vata-Kapha)

9

8

88.88

Dadru (Pitta-Kapha)

4

4

100

Pama (Pitta-Kapha)

12

10

83.33

Vicharchika (Kapha)

12

10

83.33

Total

50

44

88

TABLE 4.8 ASTROLOGICAL INTERPRETATION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY VOLUNTEERS Details of the samples Number of Healthy Volunteers Number of Kushta patients

Total

Astrological Diagnosis as Kushta

Total samples found healthy according to Astrology

Percentage of Result

50

4

46

92

50

44

6

88

90

Discussion & Conclusion

CHAPTER-5 DISCUSSION AND CONCLUSION Healing is a science and indeed an art too which lies in the skillful hands of the physician. He should learn to bring all the relevant knowledge to bear the problem and use his wisdom and reasoning to diagnose the case. For this it is very necessary to understand the related principles of other sciences also. Ayurveda synthesizes and applies the knowledge about health and diseases from all other sciences. So it is treated with dual aspects. Physical science- in its applied aspects and Philosophical science – in its principles aspects. It accepts the principles of Darshana and thus called as a Darshana also. It explains “Loko ayam Purusha Sammitaha”1 means the individual is the replica of the universe. Changes in the universe has their influence on human body E.g. the influence of eclipse, full moon day etc. on the health and activities of human being. The elements of universe like plants, air, moon, sun, stars, planets etc have their influence on human activities. It accepts the principles of contemporary sciences. Sushruta explains that LMÇü zÉÉx§ÉÇ AkÉÏrÉÉlÉÉå lÉ ÌuɱÉcNûÉx§É ÌlɶÉrÉqÉç | iÉxqÉɯW´ÉÑÒiÉÈ zÉÉx§ÉÇ ÌuÉeÉÉlÉÏrÉÉΊÌMüixÉMüÈ || (xÉÑ. xÉÔ.4/7) Study of any one science is not enough to get complete knowledge of a science. One should study all the related sciences to get success and to become good physician. Thus Ayurveda accepts all related principles from Darshana, Jyouthisha Shastra etc. Ayurveda gives much importance to cure the disease of diseased and to maintain the health of healthy. It concentrates not only to physical and mental health but spiritual wellbeing also. Ayurveda incorporates all forms of healing methodologies which promotes optimal health. So it explains Trividha Aoushadham i.e. three types of or

91

Discussion & Conclusion some times we can say that three steps of treatment viz, Daivavyapashraya, Yuhtivyapashraya and Satwavajaya2. Daivavyapashraya: The word Daivavyapashraya is concerned with all the unknown circumstances which are beyond the perceive of reasoning. The word Deva has been used in the sense of that Karma which is related to our previous life. The evils of past life Karma can not be by only scientific methods of medicine etc because the disease so produced are related to our past life. They are related to the blessings of God. They include Mani-Mantra Dharana, Bali-upahara, Homa, Niyama, Prayashchitta, Upavasa, Svastivachana etc. The disease will get cured due to the Prabhava of these procedures. This type of treatment in the form of good deeds is recommended for the diseases caused by Deva. Yuktivyapashraya: It includes the Ahara- Oushadha. Following pathya etc. advised according to the diseases. It is of 3 types. a) Antahparimarjana b) Bahirparimarjana c) Shastrapranidhana. Satvavajaya: This implies mainly on the treatment of Manasika Doshas. It explains controlling of mind and abstinence of sense organs from their objects. It is essential that time of treatment of mental diseases should be specific and based on the theory of normalcy of Rajas and Tamas. Among these three, Daivavyapashraya line of treatment is stated first in the list because they are considered as Ashuvyadhihara in nature. It helps in curing the disease quickly and easily. It gives best results if performed before Yuktivyapashraya and Satwavajaya line of treatment.

92

Discussion & Conclusion Jyouthisha Shastra which is purely related to the spiritual things, explains the similar mode of remedies as Daivavyapashraya Chikitsa to get rid of physical and mental ailments. It explains that all miseries/Vyadhis are the results of Poorvajanmakrita Paapakarma. Based on the intensity of these Karma they will produce their results in the form of Sadhyatwa and Asadhyatwa of disease i.e. if the Paapakarma are strong then the disease will be Asadhya or Kashtasadhya and if the Paapakarma are mild in nature then the disease will be easy to cure. As Moksha is the Ultimate goal of the life one has to get rid of the miseries and Vyadhis. For this Jyouthisha Shastra explains Prayashchitta and Parihara in the form of Mani-Mantra Dharana, Bali-upahara, Homa, Niyama, Prayashchitta, Upavasa, Svastivachana, Japa, Tapa etc. Ayurveda gives much importance not only for the treatment aspect but also for the diagnosis of the disease. It explains that “Rogamadou Pariksheta tato anantaram oushadham”3 i.e. without proper diagnosis of the disease, physician cannot cure it. The disease should be diagnosed initially and then the treatment should be adopted. For the diagnosis of the disease proper understanding of the Nidanapanchaka is must. Nidana Plays major role in both diagnosis and treatment which varies from disease to disease. Some are purely Doshaja, some are Agantuja and some are both. In Agantuja type of disease the Doshas are not directly involved in causing the disease. Acharyas have mentioned the effect of Bhootadi Graha, Paapakarmas of previous life, Soorya, Chandra, etc Grahas as the causative factors. E.g. a) In case of Balagraha, Bhootonmada- bhootadi Grahas are considered as the causative factors. Here the Doshas are not vitiated first. b) In Kushta, Atisara, Jwara, the Poorvajanmakrita paapakarmas also acts as Nidana. c) Unmada will be influenced by the Chandra.

93

Discussion & Conclusion In all these cases the disease is produced first and the Doshas will vitiate later. In such cases physician will not be able to cure even with proper line of treatment. In such case if the Horoscope is analyzed, the role of Graha in causing the disease will be understood. While giving treatment also if Daivavyapashraya line of treatment is adopted, then the disease can be cured easily. Therefore it is mentioned first among the list of three treatment modalities. Jyoutisha Shastra explains that the Grahas are just the indicator of the past life. The Karmas done in the past life will decide the life of the person. The good and bad deeds will give rise to the same effect in the next life also. By analyzing the Horoscope of the person based on the positions of Grahas one can decide their role in producing the disease. They have mentioned different criteria for different diseases. In the present study only Vedic Astrology or Jyoutisha Shastra is considered and not the modern or western Astrology. Thus the word Graha is coined here and not the planet. Graha means “aÉ׺ûÉûÌiÉ aÉÌiÉÌuÉzÉåwÉÉÌlÉÌiÉ” - that which seizes or grasps, holds and which have movement as its special character4. They are 9 in number. They include Chandra also one among them. But modern Astrology doesn’t include Moon as it is not a planet instead they have mentioned Uranus, Neptune and Pluto. If we observe Sushruta Samhita we will get much reference regarding the Astrological elements or points like Graha, Nakshatra, Karana, Muhurta,etc. Thus we can say that they have considered the relevance of Jyoutisha Shastra in Ayurveda. In many contexts like Bheshaja Sangrahana, to perform Panchakarma procedures etc they found the utility of auspicious time. These are found more in Sushruta Samhita. As Jyoutisha Shastra is purely related to the study of Grahas and their effect on the body, we won’t get regarding the detailed explanation of Kushta and its types. They

94

Discussion & Conclusion have mentioned a few diseases like Vrana, Masurika, Swetakushta, Raktakushta, Neelakushta, Twakdosha. They have considered all skin manifestations under these. But Ayurveda clearly differentiates Kushta from Twakdosha. Kushta is one among the Karmaja Vyadhi.

But Twakdoshas are not. Chakrapani commenting on

Ch.Chi.7/92 explains that Kushta and Tvakdosha though they sound similar, lot of difference are there with them. He justifies this based on “aÉÉå oÉsÉÏuÉSïè lrÉÉrÉ”. Here aÉÉå – cow and oÉsÉÏuÉSïè – ox. Both of these come under the same category. But ox is considered as special from cow because of its strength. Similarly Tvakdosha are Samaanya and Kushta is Vishesha among them. The word Tvakdosha generally means the ailments of skin. It includes Kilasa, Vyanga, Kushta ssand all skin manifestations. But they are different from the Kushta. Kushta has its special features as Saptadravyas in causing the disease etc but other Tvakdoshas doesn’t have these features. Kushta comes under Tvakdosha but all Tvakdoshas are not Kushta. In the present study only the basic concepts of Jyoutisha Shastra and Ayurveda are considered i.e. Thridosha Siddhantha of Ayurveda and Concept of Navamsha in Jyoutisha Shastra. Trimshamsha, Shashtamsha etc of Jyoutisha Shastra may reveal the exact Dosha in the disease, like in Ayurveda Dashavidha Pareeksha, Ashtasthana Pareeksha helps in proper and exact diagnosis of the disease. In the present study 50 patients with the diagnosis of Kushta were taken and predominant Dosha in disease is noted based on the explanation of Charaka Samhita5. The horoscope of each patient is observed for the influence of Graha in causing the disease Kushta. An analysis is made based on comparing the role of Dosha with the Graha i.e. for Kuja Graha- Pitta Dosha; if the patient is suffering with the Udumbara

95

Discussion & Conclusion Kushta and in the horoscope if responsible Graha is found as Kuja then it shows that the Grahas too have their influence in producing the disease. In the study it is observed that in most of the Kushta patients, the horoscope shows the relevance of Grahas in causing the disease. But there is slight difference in this relation. In most of the cases of Vicharchika the horoscope shows the responsible Graha is Kuja and in some Ravi for which the Dosha mentioned is Pitta. But according to Charaka Vicharchika is Kapha Pradhana. Sushruta opines that the disease is Pitta Pradhana. At the time of onset of Vicharchika there will be Srava, Kandu etc. but when it becomes chronic Ruksha, Daha, Kharatwa such symptoms may seen. This may be the reason for this difference of opinion. E.g in case No.20 the patient is suffering from Vicharchika and in the Horoscope if we observe the positions of causative Graha Kuja is situating in Lagna is the cause for the disease. The Dosha mentioned for Kuja is Pitta. In the patient the symptoms of Both Kapha (Kandu) and Pitta (Daha, Raga) are observed. Even though Vicharchika is Kaphaja we can observe the Lakshnas of other Doshas also. The classification as Kshudra Kushta is made in order to make treatment easy. Here most of the diagnosed cases are Kshudra Kushta which is Dvidoshaja or Samsargaja in nature. But in some cases the Horoscope reveals that the causative Graha is Budha for which Thridosha is related. E.g.In case No.5 & 37 the patients are suffering from Vicharchika but the Graha responsible for is Budha. All the three Doshas are related for Budha. But Vicharchika is Kapha Pradhāna according to Charaka, Pitta according to Sushruta and Vata-Pitta according to Vagbhata. As explained earlier, all Kushtas are Thridoshaja as those 3 are invariably involved in the Samprāpti of the Kushta. So we can interpret that the Horoscope and the clinical diagnosis are related to each other.

96

Discussion & Conclusion In case No.1 the Kushta is Kitibha, for which the responsible Graha is Anishta sthanasthita Ravi which is related to Vāta-Pitta. In Kitibha the Dosha predominant is Pitta but we can see the symptoms of Vāta also. So we can say that what Graha pointed is correct. In case No.30, the patient is suffering from Sidhmakushta predominantly Vata -Kapha in nature. In the Horoscope the Graha responsible is Anishta Sthanasthita Kuja and Rahu which are related to Pitta and Vata respectively. In the disease we didn’t find any Pittaja Lakshanas. As the Rahu is related to Vata and we find the Vataja symptoms in the disease we can say that the Dosha can be diagnosed through Horoscope. Similarly for case no 7, the disease is Sidhma Kushta and the responsible Graha is Budha. For Budha related Dosha are all the three Dosha or any one among them. In case of volunteers it was found that some are having the criteria of Kushta as mentioned in classical texts of Jyoutisha Shastra but they have not experienced the disease yet. This may be of two reasons a). Unfavorable Dasha and Bhukti. b). Shubha Drushti and Shubha Yoga The disease is supposed to be happen in particular time period called Dasha and Bhukti. If they are in favourable for the production of the disease they will get the disease. Acharya Charaka6 has been mentioned that specific features of Nidana, Dosha and Dushya determine the bodily immunity or susceptibility to the manifestation of a disease. When the equilibrium of these three factors is disturbed or when they do not support each other or when they are weak due to temporal factors then there are 4 chances of disease manifestation

97

Discussion & Conclusion i). Vikara Ajananam: Non manifestation of the disease. ii).Chirena cha Vikara Jananam: Gradual manifestation of the disease. iii) Anu Vikara Jananam: Manifestation of the disease in Sukshmaroopa which may not be experienced by the person. iv) Asarvalinga Vikara Jananam: The disease may manifest with very few signs and symptoms. It is quite opposite if the Nidana- Dosha-Dushya are interrelated supporting each other in the manifestation of the disease. Disease will clearly manifest with all signs and symptoms. Thus it is very clear that the disease will manifest only if Nidana- DoshaDushya are strong enough and supporting each other. The same phenomenon is observed in the horoscope of healthy individuals i.e. without favourable Dasha and Bhukti even if the causative Grahas are situating in Anishta sthana the disease will not manifest. Similarly if the Kushta causing Grahas are situating along with Shubha Grahas like Shukra, Guru or if they are having Shubha Drushti i.e. they are situating in 7th place from the Shubha Graha then the disease may not manifest. If manifested also the signs and symptoms are not clear, sometimes person may not experience the disease at all. Eg. in case of volunteers (No.6) Name

: Susheel

Date of Birth

: 13.08.1980

Shukra10

Samshaka Kundali Time of Birth

: 8.22.am

Place of Birth

: Udupi

Astrological

interpretation:

Ketu7 Ravi,

Anishta

sthana

responsible

Lagna8 Chandra7 Guru7 Maandi1

Budha and Rahu are situating in for

98

Ravi 12 Budha8 Rahu11

Kuja5 Shani10

Discussion & Conclusion Kushta. But he didn’t experience the disease yet as the Dasha and Bhukti not in favor to produce the Kushta. He will get the disease in the Dasha and Bhukti of any of these Graha. In case No.27 of volunteers, Name

: Kavya

Date of Birth

: 28.06.1984

Time of Birth

: 8.15am

Place of Birth

: Mangalore

Chandra2 Ravi10 Rahu1 Budha12 Shukra11 Lagna7 Samshaka Kundali

Astrological interpretation: Grahas Ravi and Budha situating in 12th

Guru5

Ketu7

Kuja12 Shani11

Maandi11

place which is considered as Anishta sthana are responsible for the disease. But the person didn’t experience as these Grahas are situating along with Shukra Graha and even they have the Drushti of Guru Graha. This is the reason for non manifestation of the disease. Jyoutisha Shastra explains much Yoga, based on the position of the Grahas in particular Rashi like Panchamahapurusha Yoga, Rajayoga, Kemadrumayoga etc. and specific Phala for them. It also explains Yogabhanga. For eg., In case of Kemadruma Yoga if the 2nd and 12th place from Chandra and even Chandra Kendra (1, 7, 4,10th place from Chandra) are also empty then it is Kemadrumayoga and its Phala is Ashubha. But if Chandra is having Shubha Drushti or if Shubha Grahas are situating in Chandra Kendra or if Chandra is situating in Lagna Kendra then it is Kemadrumabhanga. There may be specific Yogabhanga for Kushta in Granthantara but the books referred for this doesn’t specified that. Only the interpretation as Shubhadrushti and Shubha Yoga it has been explained here.

99

Discussion & Conclusion Distribution of different varieties of Kushta among 50 patients diagnosed clinically is shown in the Chart No.1. The overall assessments of the comparative study of different varieties of Kushta diagnosed clinically and astrologically are shown below in the Chart No 2 and 3 denote that Jyouthisha Shastra can be scientifically validated with the comparative clinical application. Quite remarkably it can be noted that among the overall observation of the cases that are clinically diagnosed, 88% were substantiated with the reference and findings in Jyouthisha Shastra. In case of the group consisting of Healthy volunteers the findings are again quite similar with a difference in findings prevailing in 4 cases only. The rest of the Astrological findings were matching to the healthy condition of the volunteers. By all these it is very clear that the disease Kushta can be diagnosed by analyzing the Horoscope but the Dosha responsible for the disease may not be always correct as per Jyoutisha. We can observe the role of Paapakarma in the disease so that while treating Physician can also adopt the Daivavyapashraya line of treatment for better results. Chart No 1

100

Discussion & Conclusion Chart No. 2

Chart No. 3

101

Discussion & Conclusion CONCLUSION: •

It is inferred from the present study that the clinically diagnosed Kushta Roga patients can also be identified according to Jyoutisha Shastra with proper reasoning.

•

The disease Kushta can be diagnosed by analyzing the Horoscope but the Dosha responsible for the disease may not be always correct as per Jyoutisha.

•

The 18 varieties of Charakokta Kushta may not be identified individually through horoscope but the Kushta Roga in general can be identified along with astrological reasoning.

•

The role of Papakarma for the manifestation of the disease can be analysed through horoscope, so that the Daivavyapashraya Chikitsa may be adopted along with medicine to get better results.

Suggestions for further study: •

The present study limited to only 50 clinically diagnosed patients of Kushta Roga and 50 healthy volunteers for the comparative Ayur-Jyoutisha study. Further elaborative study with large number of samples will give better significant results.

•

The present study limited only to the diagnosis of Kushta Roga. Further there is a scope for the study in relation with Chikitsa of Kushta Roga by following Daiva vyapashraya chikitsa by the astrological guidelines along with medicine.

•

Further comparative and combined Ayur-Jyoutisha study can be done in relation with other diseases explained in Ayurveda such as Manasa Roga, Vata Roga, Shwitra and other skin diseases, as the descriptions regarding these diseases are adequate in Jyoutisha Shastra also. 102

Discussion & Conclusion

References: 1. Charaka Shareera 3:3 2. Charaka Sutra 11:54 3. Ashtanga Hrudaya 1:22 4. Shabdha Kalpa Druma 5. Charaka Chikitsa 7:33. 6. Charaka Nidana.4:4

103

Summary

CHAPTER-6 SUMMARY People of Dakshina Kannada District epitomize a combination of Indian heritage with advanced science and technology. There is a belief that many of the gravious skin diseases are the results of Purvajanmakrita Papakarma, Nagadosha, and also by the influence of Kuja, Rahu and Budha Graha. For such diseases even Parihaara Kaaryas are also in practice by following Jyoutisha such as Āśleśa bali, Nāgapooja, special offering to God Subrahmanya, Ananthashayana etc. By doing such parihara along with medicinal treatment the success rate of curing such skin diseases are found more. Thus, to find the relevance of Jyoutisha shastra in diagnosing the skin disease with respect to Ayurveda, the present study entitled "Critical analysis of Kusta Roga w.r.t Ayurveda and Jyoutisha Shastra” is undertaken. The present study aimed • To diagnose the Kusta Roga by Ayurvedic approach based on Tridosha siddhanta. • To diagnose the Kusta Roga of the given subject through Jyoutisha Shastra. • Comparing the diagnosis of Kushta Roga through Ayurveda and Jyoutisha Shastra. • Comparing the role of Tridosha siddhanta in Kusta Roga as explained in Ayurveda and Jyoutisha shastra. The whole study presented in 6 chapters such as Preamble, Conceptual study, Review of literature, Observational study, Discussion & Conclusion and Summary. The first chapter Preamble explained about the need for the study, aims and objectives, Tridosha theory, Kushta Roga, Jyoutisha Shastra, plan of study, approach, presentation etc. 104

Summary The second chapter presented with conceptual study of Ayurveda and Jyoutisha Shastra with reference to Thridosha theory, Panchamahabhoota theory, Karya-Karana Siddhanta and concepts of Jyoutisha Shastra like Panchanga, Graha, Rashi, Dasha, Karmavipaka and inter-relation between Ayurveda and Jyoutisha Shastra with reference to Kushta Roga. The third chapter- Review of literature dealt with explanation of disease Kushta as per Ayurveda including its historical review, classification and Nidanapanchaka. The chapter also includes the explanation related to Twak Roga in Jyoutisha Shastra. The fourth chapter authentified with observational study included the critical analysis of the patients of Skin disease according to Ayurveda and Jyoutisha Shastra. The data collected from the diagnosed patients of Charakokta Kushta Roga and healthy volunteers were analysed and compared with the explanation of Kushta and role of Thridosha in Kushta as per Ayurveda and Jyoutisha Shastra. The fifth chapter signified with Discussion and Conclusion gives an account of applicability in diagnosing Kushta Roga with reference to various principles mentioned in Ayurveda and Jyoutisha Shastra. The chapter also dealt with a comparative diagnostic approach along with logical reasoning. Finally the conclusion drawn with respect to the present study. The sixth chapter has been earmarked for the ongoing Summary which gives a brief description about the present study. The chapter summarizes and mentions about the outcome of the present work.

105

Bibliography

BIBLIOGRAPHY 1. Agnivesha.Charaka samhitha with ayurveda deepika Sanskrit commentary by Chakrapani dattha.Edited by Vaidhya Jadavji Trikamji Acharya.Varanasi: Choukamba sanskrith series; 2006. 2. Amarasimha- Amarakosha edited by A. A. Ramanathan. Madras: published by Adyar library and research center; 1978. 3. Bhava mishrsa,Sri rama shankara mishra,Rupa lalji vaidya, Bhava praksha samitha: 11th edition, Varanasi: Chukambha Sanskrit oriental cultural literature; 2004. 4. David Frawley, Ayurvedic Astrology, Motilal Banarasidass Publishers Private Limited, Delhi.2007. 5. Dr. S.Shrinivasayya, Arambha Jyotishya Deepika, Sura Books Pvt Ltd, 1st edition; 2007. 6. W.B.Saunders – Dorland’s illustrated medical dictionary 25th Arian Edition published by I Gaku Shoin Ltd, Tokyo. 7. Guptha Kaviraj Nagendra Natha Sen.The Ayurvedic System of Indian Medicine.Revised,Enlarged

Edited

by

Y.T.

Jasraj.Delhi:Bharathiya

Kala

Prakashana;2006. 8. Jyotishya Sarva Vishayamruta Sangraha, Ronuru Venkatarama Shastri, edited by Vidwan I. Rameshwara Shastri, T.N. Krishnaiah Setty & Son, Chikpet, Bangalore;2001. 9. Maharshi Sushrutha.Susrutha Samhitha with Nibandha Sangraha commentary by Sri Dalhanacharya.13th edition. Varanasi: Choukamba sanskrith Sansthan;2000 10. Mahamati Shri Madhavakara Virachita Madhava Nidanam, with Madhukosha Vyakhya

and

Vidyotini

Hindi

commentary

by

Ayurvedacharya

Shri

Sudarshanashastri, Vol 1&2, 29th edition, Chowkambha Sanskrit Samsthana, Varanasi; 1999. 11. Monier Williams – Sanskrit English Dictionary published by Motilal Banarasidas Delhi 1979. 12. Moolki Anantha Padmanabha Bhatta, Sulabha Jyotishya, Moolki Anantha Padmanabha Bhatta, 2nd edition; 2003. 13. Rajaradhakantha Deva. Shabdha Kalpadruma.Delhi: Nag Publishers; 1987

-1-

Bibliography 14. Sharangadhara- Sharangadhara samhitha with Adamalladeepika and Kashirama Goodartha deepika.Edited by Pt.Parasuram Sasthri Vidhya Sagar.Varanasi: Choukamba Surabharathi Prakasha; 2006. 15. Shrimadindrakanta Vallabhacharya, Vaidyachintamani, Vol 2, Bhavabhodini kannada Tatparya, Bangalore Book Depot 1st edition; 1899. 16.

Shreenivas a Acharya, Prashnamargam with Chandrika Kannada Commentary, Honna Padma Printers, Udupi.

17. Shri

Vaidyanath

Virachita

Jataka

Parijata,

with

Sudhashalini

Sanskrit

Commentary and Vimala Hindi Commentaery, Chowkambha Sanskrit Samsthana, Varanasi; 1984. 18. Shri Parashara Muni Virachita Brihat Parashara Hora Shastram with Sudha Vyakhyaya, Edited by Daivajna Pt. Devachandra Jha, Chowkambha Prakashana Varanasi, 9th edition; 2007. 19. Vagbhata- Ashtanga Hrudayam.Annotated by Dr.Anna Moreswar Kunte and Krishna RamaChandra Sasthri Navre. Edited by Pt.Hari Sadasiva Sasthri Paradakara.Varanasi: Choukamba Sanskrith Sansthan; 2009. 20. Vaidyavara Shree Basavaraja virachita Basavarajiyam, 1st edition, Gorakshana Yantralaya, Nagpur; 1930. 21. Vamana Shivram Apte. The Students Sanskrit-English Dictionary. Delhi: Nag Publishers; 2002 22. Varahamihiracharya Virachita Brihatjatakam, with Bhattotpaleeya Samskrit commentary, Shri Seetaram Bhakta,Thakur Prasad and sons,Varanasi; 1983. 23. Veerasimha,

Veerasimhavaloka,

ShreeKrishnadasaatmaja

Gangavishnuna

Lakshmivenkateshwara Mudranalaya Mumbai; 1981. 24. Veni

Madhav

Sasthri

Joshi,

Narahari

Joshi.Ayurvedeeya

sabda

Kosha.Mumbai:Maharashtra Rajya Sahithya Aani Sanskrithi Mandal;1968 25. Vishweshwara Bhat, edited by Suri Ramachandrashastri, Madana Maharnava Karmavipaka, Chitralekha Mudranalaya, Shirasi; 1992. 26. Vruddha jeevaka. Kasyapa Samhitha.Nepala Rajaguru, Pt.Hemaraja Sharma and Ayurved Alankar srisathyapala BhishakAcharya.Varanasi: Choukamba Sanskrit Series;2008

-2-

Bibliography 27. Vruddha Vagbhata- Ashtanga Sangraha with Shashilekha commentary of Indu by Dr Athwale- Ananth damodar published by Sanskrit Athreya Prakashana Pune 1980. Journals: 28. Dr. Smt.Geetadevi Goutama, Mantra-Tantra-Jyoutishaaastram Ayurvedashcha, Journal of Ayurveda, National institute of Ayurveda Vol 12 2001; 39-41. 29. Dr. Surendra Soni, Dr. M.K.Shandilya, Ayurved0 Jyoutisha Shastram cha, Journal of Ayurveda, National institute of Ayurveda Vol 12 2001; 90-110. 30. Subrahmanya Bhat, Karma Vipaka, Jyotornidhi, Shri Bharati Mahavidyalaya Mujungavu, Kasargod, 2010, 12-15. Websites: 31. http://www.eastrovedica.com/html/vedic_medical_astrology.htm 32. http://www.yogayoga.com/seJyotish 33. http://www.jyotishayurveda.com/ 34. http://pdfcatch.net/ebook/jyotish+tantra/ 35. http://integrativehealthcareinstitute.net/journal/articles/what-is-jyotish-astrology2.html 36.

http://www.indiadivine.org/audarya/ayurveda-health-wellbeing/445993-jyotishnad- mantra-sadhana-ayurvedic-treatment.html

37. http://www.ayurvision.com/astology.htm 38. http://www.astrologicalmagazine.com/ 39. http://www.indianetzone.com/15/origin_astrology.htm

-3-

Annexure ANNEXURE -1 DEPARTMENT OF PG STUDIES IN AYURVEDA SIDDHANTHA

ALVAS AYURVEDA MEDICAL COLLEGE & HOSPITAL, MOODBIDRI RESEARCH CASE SHEET FOR KUSHTA _________________________________________________________ PARTICULARS OF THE PATIENT Name

:

Date

:

Date of birth/Age

:

Sl.No.

:

Time of birth

:

OPD No.

:

Place of birth

:

Sex

:

Address & Ph.No.

:

Probable diagnosis

:

Caste/Religion

:

Education

:

Occupation

:

Marital status

:

Socio-economic status:

PRADHANA VEDANA:

-4-

Annexure ANUBANDHA VEDANA:

ADHYATANA VEDANA VRITTANTA:

POORVA VYADHI VRITTANTA:

CHIKITSA VRITTANTA:

KULA VRITTANTA:

VAIYAKTIKA VRITTANTA: Ahara (Food)

: Vegetarian/ Non-Vegetarian

Vihara (Activities)

: Sama/Mithya

Agni (Appetite)

: Sama/Vishama/Manda/Teekshna

Nidra Ssleep)

: Sama/Anidra/Atinidra/Divaswapna

Vyasana (Habits) Mala pravrutti (Bowel)

: Tobacco chewing/Smoking/Alcohol/Sedatives/Any others : Sama/Baddha/Atipravrutti

Mutra pravrutti (Micturition) : Sama/Baddha/Atipravrutti

-5-

Annexure ATURA PAREEKSHA(SAMANYA) : Prakruthi

:

Nadi

:

Nutritional status :

Temperature

:

Height

:

Blood pressure

:

Weight

:

Any other

:

SROTO PAREEKSHA:

TWAK GATA STHANIKA PAREEKSHA: VATA

PITTA

KAPHA

ROOKSHA

DAHA

SHWETA VARNA

SHOSHA

RAGA

SHEETATA

TODA

PARISRAVA

KANDU

SHOOLA

PAKA

STHIRA

SANKOCHA

VISRAGANDHA

UTSEDA

AAYAMA

KLEDA

GOURAVA

PARUSHYA

ANGAPATANA

SNEHA

KHARABHAVA

KRIMI

HARSHA SHYAVA ARUNA

-6-

Annexure SAMPRAPTI GHATAKA: Dosha

:

Udbhavasthana :

Dushya

:

Sancharasthana :

Srotas

:

Vyaktastana

:

Srotodushti prakara :

Rogamarga

:

Agni

Swabhava

:

:

VYAVACHHEDAKA NIDANA:

VYADHI VINISCHAYA: HOROSCOPE

Signature of the scholar

:

Signature of the Co- Guide

-7-

Signature of the Guide

Annexure ANNEXURE -2 MASTER CHART OF 50 PATIENTS OF CHARAKOKTA KUSHTA ROGA Sl.

Name

No.

Date of

Time of

Place of

Birth.

Birth

Birth

Sex

Diagnosis

1

Keerti Patel

05.09.1988

4.00pm

Udupi

M

Kitibha

2

B.V.Acharya

03.09.1948

5.00am

Udupi

M

Kitibha

3.

Nebisa

16.08.1986

2.30pm

Sullia

F

Dadru

4.

Hanumantappa

08.02.1941

11.11am

Gadag

M

Kitibha

5.

Sharanya

24.01.1997

5.59pm

Bantwal

F

Vicharchika

6

Mrinalini

16.04.1971

4.24pm

Kasargod

F

Vipadika

7

Vrinda

28.07.1972

6.24am

Mangalore

F

Sidhma

8

Poorvi

15.05.2008

8.05pm

Madikeri

F

Vicharchika

9

Nagesh

29.12.1970

5.30pm

Madikeri

M

Pama

10

Prashanth

02.04.1980

3.10pm

Kasargod

M

Vipadika

11.

Laxmana

03.05.1980

8.00am

Karkala

M

Dadru

12.

Chandana

10.12.1983

10.15am

Bantwal

F

Pama

13

Chaitra

14.07.2001

1.45pm

Belthangady

F

Pama

14.

Prabhakara

2.11.1947

8.44am

Bantwal

M

Vicharchika

15.

Seetaram

07.12.1978

7.52am

Bantwal

M

Vicharchika

16.

Hemanath

19.01.1971

8.15.am

Bantwal

M

Vipadika

17.

Sundara

28.03.1988

5.30.pm

Madikeri

M

Pama

18.

Kirana

10.07.1981

1.45pm

Kasargod

M

Vipadika

19.

Shivaram

5.06.1959

4.20 am

Karkala

M

Vipadila

20

Barisha marinade

4.11.1971

10.30am

Vishakpatna

M

Vicharchika

21.

Sangeeta

6.9.1998

10.40am

Shimoga

F

Pama

22.

Prathibha

01.08.1984

4.30pm

Bangalore

F

Vipadika

23

Krishnamoorty

12.11.1952

6.15pm

Mangalore

M

Kitibha

24

Narayan Bhat

15.02.1936

11.45pm

Kasargod

M

Pama

25

Kumara Gowda

13.7.1950

6.16pm

Karkala

M

Vicharchika

26.

Ambilly

2.12.1978

10.50am

Kasargod

F

Vipadika

27

Aruna

6.12.1978

10.30am

Kasargod

F

Kitibha

-8-

Annexure 28

Sumalatha

03.08.1983

4.20am

Udupi

F

Sidhma

29

Eeshwari

18.12.1952

9.47pm

Puttur

F

Dadru

30

Shanta

9.1.1993

11.00pm

Puttur

F

Pama

31

Laxminarayana

16.04.1944

9.54am

Puttur

M

Vicharchika

32

Bhagya

12.05.1983

6.40pm

Mysore

F

Pama

33

Tejaswi

11.03.1985

10.40am

Tiptur

M

Sidhma

34

Rajesh

24.09.1982

6.30pm

Hassan

M

Vicharchika

35

Namitha

07.07.1971

5.28am

Mangalore

F

Kitibha

36

Chandrakala

12.05.1961

10.40am

Mangalore

F

Vicharchika

37

Latha

08.10.1989

8.30 am

Bantwal

F

Vicharchika

38

Vani

10.05.1983

12.00pm

Karkala

F

Vipadika

39

Sameer

15.05.2005

12.00pm

Karkala

M

Pama

40

Sham Bhat

12.10.1952

11.45pm

Puttur

M

Sidhma

41

Ajith

08.06.2006

5.51pm

Karkala

M

Vicharchika

42

Shreya

17.11.2002

1.39am

Mangalore

F

Pama

43

Sioddique

15.05.2003

6.00pm

Karkala

M

Sidhma

44

Saajira

17.11.1988

9.35am

Udupi

F

Pama

45

Preema

27.9.1991

7.07pm

Karkala

F

Sidhma

46

Pradeep

11.09.1998

4.34am

Karkala

M

Sidhma

47

Vasudeva Rao

12.04.1939

6.45pm

Karkala

M

Vipadika

48

Suraj

24.07.1975

4.38pm

Bantwal

M

Dadru

49

Komala

07.06.1979

8.14am

Madikeri

F

Vicharchika

50

Vinuta

20.10.1987

4.05pm

Bangalore

F

Pama

-9-

Annexure ANNEXURE -3 MASTER CHART OF 50 HEALTHY VOLUNTEERS Sl.

Name

No.

Date of

Time of

Place of

Se

Birth.

Birth

Birth

x

Remarks

1

Dhatri

11.08.2003

1.05pm

Kasargod

F

Healthy

2

Mahesh. T S

22.11.1975

9.05am

Bantwal

M

Healthy

3.

Shridevi

08.02.1967

6.45pm

Bellary

F

Healthy

4.

Krishnamurty

30.07.1975

3.45pm

Mangalore

M

Healthy

5.

Vidya

20.01.1979

9.45pm

Kasargod

F

Healthy

6

Susheel

13.08.1980

8.22.am

Udupi

M

Chances of getting Kushta in future

7

Manjula

22.05.1980

8.05pm

Chitradurg

F

Healthy

a 8

C.K.Joshi

22.07.1067

3.30am

Karkala

M

Healthy

9

Leena

24.6.1980

10.27am

Aleppy

F

Chances of getting Kushta in future

10

Shreepriya

31.8.1984

3.20pm

Kottayam

F

Healthy

11.

Krishnanand

13.12.1981

12.00am

Aleppy

M

Healthy

12.

Nisha

16.10.1978

6.00am

Kottayam

F

Healthy

13

Ravi Rao

23.06.1975

6.04am

Mangalore

M

Healthy

14.

S.N.Bhat

01.01.1967

8.05pm

Puttur

M

Healthy

15.

Roopa

3.01.1981

12.52am

Hassan

F

Healthy

16.

Ramya

3.01.1981

12.32am

Hassan

F

Healthy

17.

Prashanth

19.08.1982

10.35pm

Bangalore

M

Healthy

18.

Adithya

03.06.2001

05.30pm

Sullia

M

Healthy

19.

Anuprabha

30.10.1983

10.22am

Kollam

M

Healthy

20

Gururaj

21.04.1985

7.30pm

Bijapur

M

Healthy

21.

Jisha

22.12.1984

11.00am

Idukki

F

Healthy

22.

Rinsana

02.04.1984

2.30am

Puttur

F

Healthy

23

Soumya

16.07.1982

3.30am

Kasargod

F

Healthy

24

Subrahmanya.P

02.08.1971

8.30am

Puttur

M

Healthy

25

Praveen

30.08.1979

Bantwal

M

Healthy

4.15am

- 10 -

Annexure

26.

Sahana

19.6.1984

1.40pm

Puttur

F

Healthy

27

Kavya

28.06.1984

8.15am

Mangalore

F

Chances of getting Kushta in future

28

Akshata

26.06.1985

6.10pm

Puttur

F

Healthy

29

Chitra

27.07.1982

9.10am

Puttur

F

Healthy

30

Vinaya

26.09.1982

6.25am

Puttur

F

Healthy

31

Nirupama

13.04.1954

5.00pm

Bangalore

M

Healthy

32

Akash

O5.02.1959

900pm

Madikeri

M

Healthy

33

Raghuveer

26.03.1981

6.20am

Mangalore

M

Healthy

34

Dhananjay

12.7.1976

4.30am

Kushalnaga

M

Healthy

r 35

Binu Joseph

5.9.1968

3.50pm

Mangalore

M

Healthy

36

Asha

17.09.1978

4.20am

Sullia

F

Healthy

37

Sanufa

22.03.1990

2.30pm

Puttur

F

Healthy

38

Bhargavi

30.10.1977

11.10am

Chitradurg

F

Healthy

a 39

Mohammad

18.1.1990

4.45.pm

Karkala

M

Healthy

40

Rafique

25.11.1960

1.00am

Udupi

M

Healthy

41

Shankar

8.5.1959

11.00am

Kasargod

M

Healthy

42

Ranjani

15.04.1989

3.00pm

Karkala

F

Chances of getting Kushta in future

43

Bhaskar

1.09.1944

10.00am

Brahmavar

M

Healthy

44

Lalitha.

4.8.1937

6.15pm

Kasargod

F

Healthy

45

Sumana

10.07.1986

8.30am

Puttur

F

Healthy

46

Edvin

4.06.1959

9.45am

Puttur

M

Healthy

47

Anuradha

19.4.1982

5.45am

Sullia

F

Healthy

48

Pradeep

5.08.1974

4.10am

Mangalore

M

Healthy

49

Swathi

12.9.1987

8.30pm

Suratkal

F

Healthy

50

Karunakar

30.07.1972

4.00pm

Mangalore

M

Healthy

- 11 -