Basic principles of Kriya shareera .......pptx

Basic Principles of Kriya
Sharira
Dr.Saranya Sasi MD(Ayu)
Assistant Professor
SSRAMC & H Inchal Bealagavi

EXPRESS CRITICAL VIEW
OF WHY DOSHA’S ARE
DESCRIBED IN SPECIFIC
NUMBERS

In all Ayurvedic literatures number of doshas are decided to be three,
observing the fact
“Yatha loke Tatha pinde”
Susruta have given great view in this aspect
विसर्गादानविक्षेपै: सोमसूर्यानिलास्यथ ।
धारयन्ति जगत् देहा कफपित्तानिलास्तथा ॥ (सु सू 21/8)

• Visarga is Sarjana to restore or to assimilate the bala (energy)
• Aadana is Grahana i.e taking away or breaking down or discharge
the bala (energy)
• Vikshepa is carry or to initiate movement of respectively both
ushna & sita etc. indicating kapha & pitta

• Visarga includes destruction, separation, going away.
• Aadana includes creation, coming together, addition
• Vikshepa is circulation.
• All the functions in universe is carried out by moon, sun & wind
• Similarly human body bears kapha pitta and vata dosha performing
all functions in living body

• Above view explains why ancient acharyas have decided the
number of doshas as three.
• All acharyas have said-
वायुपित्तकफश्च उक्त शारीरो दोष
: संग्रह
:

EXPLAIN THE
PRINCIPLE OF
दोषधातुमलमूलं हि शरीरम् ॥

• दोषधातुमलमूलं हि शरीरम् । (सु.शा 15/3)
• दोष धातु मलमूलो हि देहा । (अ.सं.सू 19/2)
• दोष धातु मला मूल सदा देहस्य । (अ.ह्र.सू 11/1)

• Both vriddha and laghu vagbhata, followed sushruta said
that the body is originally composed of dosha, dhatu and
mala as their roots

दोषधातुमलमूलं हि शरीरं, तस्मादेतेषां लक्षणमुच्यमानमुपधारय । (सु.सू)
• Body is originally composed of dosha, dhatus and malas and
as such try to understand their characters being delivered
hereafter

तत्र मूलमित्यारम्भकत्वात । (चक्रपाणि टिका सु.सू 15/3)
• Chakrapani and Bhanumati specified mulam as the
originator or starter of life and its features are to maintain
the natural state of dosha and others and also regulate their
state of decrease and increase

यथा वृक्षादीनां सम्भवस्थितिप्रलयेषु मूलं प्रधानं,
तथा शरीरस्य वातादय इत्यर्थ
: । (डल्हण टिका सु.सू 15/3)
• While dalhana said that as root is the chief factor in stages of
origin, sustenance and destruction of plants so are vata etc.
for the body

DISCUSS TERM HOMEOSTASIS
IN
दोष-धातु-मल

CRITICAL REVIEW OF दोष-धातु-मल w.s.r TO
HOMEOSTASIS IN AYURVEDA
HOMEOSTASIS – word which derived from Greek
Homeo + Stasis
Same
Equal
Similarly
Standing still

Homeostasis is the property of a system that regulates its
internal environment and tends to maintain stable, constant
condition of properties like temperature, pH, BP, RR, pulse rate
etc

• Concept of environment is described as different types of
personality in ayurveda (prakriti)
• Prakriti means nature or behavior or personality of an
individual, which is formed during the time of fertilization
• Acharya Sushruta says that Prakriti is formed due to the
predomination of Doshas at the time of fertilization

• Prakritavashta (physiological state) of an individual is only
maintained by the maintenance of homeostatic atmosphere
• Prakriti of an individual represents the Doshika state of
individual
• Ayurveda is aimed for maintenance/restoration of Prakriti
(Homeostasis).

• Prakriti is equilibrium of Dhatus i.e. Dhatusamya while the
imbalance state of Dhatus is known as Vikara or
Dhatuvaishamya.
• In healthy state the equilibrium of Dhatus, their function
etc. is conserved while in diseased state the disequilibrium of
these Dhatus and their function takes place

• This disequilibrium is to be eliminated and equilibrium
(Homeostasis) state is to be maintained for health.
• The most imperative purpose of Ayurveda is the maintenance
of equilibrium state of tissue elements.

Objective:
1. To understand concept of Dosha, Dhatu, Mala, and Agni
2. To understand concept of Homeostasis
3. To understand significance of Homeostasis in Ayurveda w.s.r. to
Dosh Dhatu Mala and Agni

THE EXTERNAL ENVIRONMENT
• This universe (external environment) is maintained because of
three factors i.e., Sun, Moon and the Air.
• The Sun is absorbing in nature whereas the Moon is nourishing
and strengthening in nature.
• Air is responsible for all types of movements in the universe.

• The external environment of man is also constituted by Kala,
Artha and Karma.
• Kala - seasons; Artha - objects of the senses and Karma -
actions
• According to Ayurveda the universe and all the things present
in this universe are Panchbhautika.

The relation between Kala (season) and Doshas are as follows
DOSHA SANCHAYA PRAKOPA PRASHAMANA
VATA Greeshma
(May-June)
Varsha
(July-Aug)
Sharad
(Sep-Oct)
PITTA Varsha
(July-Aug)
Sharad
(Sep-Oct)
Hemanta
(Nov-Dec)
KAPHA Hemanta
(Nov-Dec)
Vasanta
(Mar-April)
Greeshma
(May-June)

THE INTERNAL ENVIRONMENT OF MAN
• Doshas, Dhatus and Malas are the basics of our body.
• According to the ancient description human body is constituted
by the three Doshas or the function triad, the Sapta Dhatus or
the basic tissues which form the structure of the body
• Malas or waste products

• Mana or mind is determined by three gunas i.e., Satva, Rajas
and Tamas, which represent both the structure and functions
of the mind
• Just like universe, our body also maintained by three doshas
• These Vata, Pitta and Kapha are the functional triad of the
body and perform the same action as the Sun, Moon and Air
perform in this universe respectively

• By this way the Vata, Pitta, Kapha maintain our internal
Homeostasis and the Sun, Moon, Air maintain external
environment (homeostasis).
• “All physiological mechanisms constitute defense against disease,
for they function to preserve constancy in the internal environment,
a balance between factors which if opposed spell disease and death”

HEALTH OR AROGYA OR DHATUSAMYA
• Health may be defined as “the normal state of living and
functioning of the organism.”
• Health is a positive state of well being in which the harmonious
development of the physical and mental capacities of the
individual lead to the enjoyment of rich and healthy life

• Whereas in Ayurveda health is define as an equilibrium state of
all the Doshas, Dhatus and Malas.
• This equilibrium is Dhatusmaya.
• Disease is an imbalance of all these.
• This imbalance is Dhatuvaishamya or Vikara

• Dhatusamya or Samyavastha is characterized by a sense of
relieve and pleasure while Dhatuvaishamya or Vikara may be
characterized by pain.
• Some Acharyas said that the Doshik equilibrium represents the
normal healthy condition

• In the reverse direction, the imbalance or the disturbed
equilibrium of the Tridoshas indicates pathological or
diseased condition.

• According to the ancient description of Ayurveda,
Swasthapurusha is the person in whom the tridoshas ,Agni &
Dhatus are in equilibrium state, in whom the process of the
removal of the waste products from the body is regular and whose
Atma, Indriya and Mana are peaceful

• In healthy individual all the physiological mechanism such as hung
appetite, digestion, excretion, circulation, respiration etc. are not
impaired. Soul, mind and sense organs work properly
• In other words, the physical, mental and spiritual equilibrium of a
healthy individual is the index of his happiness, strength,
confrontation and capability to adjust him to the everchanging
environment.

CONCLUSION
• Based on above-mentioned literature and facts we can say that the
sun, the wind and the moon are responsible for appearance of
time, season, Dosha and bodily strength.
• According to the nature and course of time they maintain this
universe or external environment

• Similarly, in our body Doshas, Dhatus and Malas maintains our
internal environment (homeostasis).
• Equilibrium of all these (i.e., Samyavastha) is the main aim of
Ayurveda, and this Samyavastha is nothing but “Maintenance of
Homeostasis”.

• Resemblance of internal environment (homeostasis) of the body
with the external environment (atmosphere or universe) may
lead to eco-friendly atmosphere and ultimately the cause of
persistent health.
• Whereas the imbalance in both the environment may lead to
diseased condition

• So samyavastha in Ayurveda maximally resembles with the
homeostasis of an individual which is responsible for maintenance
of health in healthy individuals.
• Knowledge about the seasonal variation in different types of
personalities can alter their dietary habits and other behavior
accordingly, which can prevent the causation of diseases in a healthy
individual.

स्रोतोमयं हि शरीरम् ॥
• living body is a channel system and/or is comprised of
innumerable channels which are designed as inner transport
system for divergent function, gross and subtle, biological and
energetic .
• Ordinarily the word Srotas is used as a generic term indicating all
the macro and micro channels and pathways operating in the
living organism.

यावन्त: पुरुषो मुर्तिमन्तो भावविशेषास्तावन्त एवास्मिन् स्रोतसां प्रकारविशेषा
(C.S.Vi 5/3)
• The no: of srotas are in the human body are the same in no: as the
organs
• All the organs in the body have their own channels .
• The flow of all mobile things between these structures happen
through srotas.

निरुक्ति
“ ” –
स्रु स्रवणात् to flow or to move
• Dictionary meaning of word स्रोतस् are – a current, a stream or a
river.
• It obviously indicates facility of body structure towards
conveyance of material .

DEFINITION
• स्रवणात् स्रोतांसि । (
च.सु 30/12)
• स्रवणादिति रसादिरिव पोष्यस्य स्रवणात् । (
च.सु.30/12)
• स्रवणाद् रसादिस्रावपथत्वात् स्रोतांसि । (च.सु 30/12 गङ्गाधर)
• Srotas is defined as the channel in which dhatus
flow for the nourishment of other dhatus
• Hence this pathway is termed as srotas

प्राणान्न वारिरसशोणितमांसमेदोवहत्वं स्रोतसाम् । (सु.शा 9/3 डल्हन)
• Srotas transports the material, which is in the metabolic process
and useful for the formation of other dhatus
• usually praana, anna, jala, rasa, rakta, mamsa and medas etc are
carried by the srotas

रसाद्यो पोष्यस्रवणात (चक्रपाणि )
Srotas oozes the poshya rasadi dhatu from one place to the other for
its proper functioning

स्रोतांसि, सिरा:,
धमन्य: ,
रसायन्य:,
रसवहिन्य: ,
नाड्य:,
पन्थान: , मार्गा:,
शरीरच्छिद्राणि संवृतासंवृतानि, स्थाननि, आशया:, निक
े ताश्चेति
शरीरधात्ववकाशानां लक्ष्यालक्ष्याणां नामानि भवन्ति ।

तेषां प्रकोपात् स्थानस्थाश्चैव मार्गगाश्च शरीरधातव: प्रकोपमापध्यन्ते, इतरेषां
प्रकोपादितराणि च ।

स्रोतांसि स्रोतांस्येव,
धातवश्च धातूनेव, प्रदूषयन्ति प्रदुष्टा: । तेषां सर्वेषामेव
वातपित्तश्लेष्मण: प्रदुष्टा दूषयितारो भवन्ति, दोषस्वभावादिति ॥ (
च.वि 5/9)
पर्याय

स्रोतस् : Channels
सिर : Vein
धमनि : Artery
रसायनि : Lymphatic channels
रसवाहिनि : Capillary
नाडि : Duct

पन्थ : Passage
मार्ग : Track
शरीरच्छिद्र : Spaces inside the body
संवृतासंवृता : Duct closed at one end and open at the other
स्थान : Location
आशय : Container
निकेत : Abode

These words seem to be used as synonyms, yet they indicate
different functions and structures.
The above explained nomenclature maintains to both the drushya
and adrushya channels that afford passage to the movement of
sharira dhatus.

Though all of these body entities are defined and indicate one
common function of conveyance of material from one place to
another in living body, purpose of each space in body seems to
be different.

• संवृतासंवृतानीत्येका संज्ञा, तत्राग्ने संवृतानि मूलेऽसंवृतानि –
One end at the tip is closed and at मूल its open. Some consider
स्थान आश्य मूल निक
े त as synonyms to
धमनि मूल also
• स्थानस्था इति आशयस्था: - स्थान is आशय
• मार्गगाश्चैवेति धमनिभिर्गच्छन्त - Along with the path of dhamani

• स्रोतांसि धातवश्च दुष्टा: प्रत्यासन्नानि स्रोतांसि धात्वन्तराणि च
स्वदोषसंक्रान्त्या दूष्यन्तीत्यर्थ- स्रोतस् & धातु gets vitiation &
meanwhile does the vitiation of nearer दोष & धातु its path (धातुगत

दोष )

• दोषस्वभावादिति दोषाणामेवायं स्वभावो यद्दूषकत्वं – दोष are
responsible for the vitiation of other, & entities through धातु , other
धातु getting vitiated is called धात्वान्तराणि , here actually धातुगत दोष
is the responsible factor for the vitiation of other धातु

उत्पत्ति
यथार्थमूष्मणायुक्तोवायु: स्रोतांसिदारयेत् ।
अनुप्रविश्य पिशितं पेशी विर्भजते तथा ॥ सु.शा 4/28
• In intra-uterine life, srototpatti takes place.
• Vayumahabhuta is responsible for generation of srotas.

• With appropriate Agni, when differentiation takes place, vayu
creates srotas.
• In this way, during the intrauterine life, due to differentiation of
fertilized zygote, many srotas are created in which various body
entities take their origin.

MORPHOLOGY
स्वधातुसमवर्णानि वृत्तस्थूलान्यणूनि च ।
स्रोतांसि दीर्घाण्याक
ृ त्या प्रतानसदृशानि च । (च.वि 5/25)
They are structurally similar to their corresponding tissues they transport
(स्वधातुसमवर्णानि), but the size may differ as per morphology of dhatu- some
of them may be round (vrutta), some may be gross (sthula) or minute (anu),
some may be slender (dirgha) or reticular (प्रतानसदृशानि).

यावन्त: पुरुषो मुर्तिमन्तो भावविशेषास्तावन्त एवास्मिन् स्रोतसां प्रकारविशेषा
(Cha.Vi 5/3)
• The no: of srotas are in the human body are the same in no: as the
organs
TYPES

Srotas can be classified on following basis:
1. According to number:
i. Numerable ii. Innumerable
2. According to perceptibility:
i.
दृश्य (perceptible) ii. अदृश्य (imperceptible)
3. According to adhishthana:
i शारीरिक ii. मानसिक

4. According to sthanabheda:
i. बहिर्मुख (opening outside) :
These are seven in number
2 अक्षि (eyes) 2 नासिक (nose) 2 कर्ण (ears) 1
मुख (oral
cavity)
ii. अन्त:मुख (opening inside) :
Sankhyeya – 13 (Charaka) & Asankhyeya – 11 (Susruta)

Cha.Vi
5/6
Su.Su 5 & 9 Sharangad
hara
Kashyapa
13 types 1.Bahirmukhi
2.Antarmukhi
Male – 9
Female - 13
2 types of srotas Mahat – 9
Sukshma – nabhi, loma
kupa
Bahirmukhi - नव स्रोतांसि
(su.sha.5/6
But in female it is 12
Anarmukhi - द्वाविमसति
योगवाहिनि स्रोतांसि
(Su.Sha 5/6)

मूलं हि प्रभव स्थानं । चक्रपाणि
• Chakrapani defined मूल as Prabhava sthana
• Mula sthana can be regarded as – place of origin, controlling
centre, vital centre, vital centre of life activities, pathological
state, clinical aspect
• Every mula sthana shows one or all of these specialities

श्रवण-नयन-वदन-घ्राण-गुद-मेढ्राणि नव स्रोतांसि नराणां बहिर्मुखानि,
एतन्येव स्त्रीणामपराणि च त्रीणि ;
द्वे स्तनयोरधस्ताद् रक्तवह: च ॥ (सु.शा 5/10)
BAHIRMUKHA SROTAS

• In males , 9 External orifices present viz. ears, eyes, mouth,
nostrils, anus & penis
• In females, 3 external orifices - nipples & vaginal orifice.
अधोस्तात् - Vagina
समरपत्राध:- Below clitoris
रक्त (आर्तव) वह - circulates menstrual blood

स्रोतांसि पुंसां नव – कर्णो , नेत्रे, नासापुटौ, मुखं पायुमूत्रपथौऽन्यानि च त्रीणि
स्त्रीणां स्तनौ रक्तपथश्च ॥ (अ.ह्र.शा. 3/40)

प्राणोदकान्नरसरुधिरमांसमेदोऽस्थिमज्जशुक्रमूत्रपुरीषस्वेदवहानीति । (
च.शा 5/6)
Charaka described 13 main srotas as –
Prana, anna, udaka, rasa, rakta, mamsa, medas, asthi, majja, shukra,
mutra, purisha, and swedavaha srotas
ANTARMUKHA (yogavahi) SROTAS

प्राणोन्नोदकरसरक्तमांसमेदोमूत्रपुरीषशुक्रार्तववहानि । (सु.शा 9/12)
• Sushruta described 11 srotas
• Prana, anna, udaka, rasa, rakta, mamsa, medas, shukra, mutra,
purisha, shukra, and artavavaha srotas

तेषां तु खलु स्रोतसां यथास्थूलं -------------
तध्यथा -
प्राणोदकान्नरसरुधिरमांसमेदोस्थिमज्जाशुक्रमूत्रपुरीषस्वेदवाहिनीति; ........... ॥ च .
वि
प्राणवह स्रोतस्
उद्कवह स्रोतस्
अन्नवह स्रोतस्
रसवह स्रोतस्
रक्तवह स्रोतस्
मांसवह स्रोतस्
मेदोवह स्रोतस्
अस्थिवह स्रोतस्
मज्जावह स्रोतस्
शुक्रवह स्रोतस्
मूत्रवह स्रोतस्
पुरीषवह स्रोतस्
स्वेदवह स्रोतस्
आर्तववह स्रोतस् (सुस्रुत)

• Among 13 – 3 are told according to intake i.e.; what we take
inside – such as प्राण अन्न उदक
• 7 others are required for maintenance of body – such as 7 types
of धातुs स्रोतस् -
रस रक्त मांस मेद अस्थि मज्ज शुक्र
• 3 are based on excretions as – 3 types of मल पुरीष स्वेद
• Like this a total of 13 स्रोतस् are mentioned

FUNCTIONS OF SROTAS
स्रोतांसि खलु परिणाममापद्यमानानां धातूनामभिवाहीनि भवन्त्ययनार्थेन ।
(
च.वि 5/3)
• Srotas transport the parinama prapta dhatu
• Here the use of the term ‘parinamamapadyamananam’
(undergoing transformation) indicates the channels carry such of
the tissue elements as are undergoing transformation from their
previous state

• The term ‘ayanarthena’ (to their destination) indicates that the
channels of circulation do not carry the stira dhatu
• But only such of the mobile dhatu as are destined to be
transformed to another dhatu situated elsewhere, are carried by
them

तेषां तु मलप्रसादाख्यानां धातुनां स्रोतांस्ययनमुखानि ।
तानि यथाविभागेन यथास्वं धातूनापूरयन्ति ॥ (
च.सु 28/5)
• The pure as well as waste products of digestion and metabolism
enter into the various channels of circulation viz. srotas and get
circulated through them
• And so srotas nourishes the dhatus

वातपित्तश्लेष्मणां पुन: सर्वशारीरचरणां सर्वाणि स्रोतांस्ययनभूतानि ॥ (
च.वि 5/8)
• Vata, pitta, kapha are stated to travel the entire body and move
through different kinds of srotamsi

MODERN PARALANCE OF VARIOUS SROTAS
1 Praanavaha Srotas Channel of respiration
2 Udakavaha Fluid or water mechanism
3 Annavaha Alimentary canal /GIT
4 Rasavaha Lymphatic channels
5 Raktavaha Vascular/Circulatory system
6 Mamsavaha Nutrition to mamsa or muscle tissue is
transported
7 Medavaha Nutrition to adipose tissue is transported
8 Asthivaha Nutrition through bone tissue is transported

9 Majjavaha Nutrition to bone marrow is transported
10 Shukaravaha Nutrition through reproductive system is
transported
11 Purishavaha Channel through which faeces are
transported
12 Mutravaha Channel through which urine are
transported
13 Svedavaha Channel through which sweat are
transported

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