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ISSUE 3 (2016) INTERNATIONAL JOURNAL OF AYURVEDA & ALTERNATIVE MEDICINE eISSN-2348-0173 pISSN-2395-3985

Shirke P.R. et.al. Study of Dhatupradoshaja Vikar w.s.r.t. Raktadhatupradoshaja Vikara: A Literery Review, Int. J. Ayu. Alt. Med., 2016; 4(3):116-122

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REVIEW ARTICLE Scientific Journal Impact Factor 5.733 (2015) by InnoSpace Sci. Res., Morocco

STUDY OF DHATUPRADOSHAJA VIKAR W.S.R.T. RAKTADHATUPRADOSHAJA VIKARA: A LITERERY REVIEW

Prashant R. Shirke1*, Parag N. Deshmukhe2, Ravikumar B. Patil3, Milind C. Kirte4

Deepak P. Sawant5

1. Assistant Professor, Dept. of Samhita, Siddhant, Hon. Shri Annasaheb Dange Ayurved Medical

College Ashta, Ta.l Walwa. Dist. Sangli, Contact No. +919970708635, Email – [email protected]

2. Associate Professor, Dept. of Kayachikitsa, Hon. Shri Annasaheb Dange Ayurved Medical College Ashta, Tal. Walwa. Dist. Sangli, Contact No. +919423033159, Email – [email protected]

3. Assistant Professor, Dept. of Panchkarma, Hon. Shri Annasaheb Dange Ayurved Medical College,

Ashta, Tal., Walwa. Dist. Sangli, Contact No. +919822010316, Email – [email protected]

4. Assistant Professor, Dept. of Kriya Sharir, Government Ayurved College Vazirabad Nanded, Contact No. +918421866507, Email – [email protected]

5. Professor & HOD, Dept. of Shalakya Tantra, Government Ayurved College, Osmanabad, Contact

No. +919422436590, Email – [email protected]

Article Received on - 3rd July 2016 Article Revised on - 21st July 2016 Article Accepted on - 25th July 2016

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REVIEW ARTICLE *Corresponding Author Prashant R. Shirke Assistant Professor, Dept. of Samhita, Siddhant, Hon. Shri Annasaheb Dange Ayurved Medical College Ashta, Ta.l Walwa. Dist. Sangli, Contact No. +919970708635 Email – [email protected]

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ABSTRACT: Tridosha, saptadhatu and trimala are the root cause of the body. Harmony among

these three will lead to health and disturbances will cause the disease. Dhatus are the bearing pillars of the body. Dhatu bear the body to maintain the homeostasis.the body remains healthy till the doshas are prakrut. Once the dhatus get afflicted by the doshas the person gets diseased. Ahara and vihara are the causative factor for the formation of disease. Improper diet and habit leads to the vitiation of doshas. In ayurvedic classics the diseases as per vitiation of dhatus has been mentioned.Among the seven dhatus the dosha vitiate to which dhatu, the diseases occurs. Dhatu pradoshaja vikaras is a special clinical condition explained in ayurvedic classics. Here the diseases have been explained as per the affliction of doshas to dhatu. Rakta dhatu is also get afflicted by different diseases as per the vitiation of dosha. So in present literature review an effort has been made to understand the dhatupradoshaja vikara w.s.r. to raktadhatupradoshaja vikara.

Key Words: Dhatu, Pradoshaja vikara, Raktadhatupradoshaja

INTRODUCTION Evidence based medicine is the mantra of modern era, so revalidation and revitalization is essential through research in both fundamental and applied aspect of Ayurveda. When dhatus are in normal form- Prasanna Rupnormal form of dhatus affords to growth but on the contrary if impure form –Mala rupa forms are retained it behaves like toxins that irritate and damage the system. “Dhatu pradoshajatwa”– is a condition representing the extreme vitiated status of dhatus. Dalhana in his commentary mentioned the need behind explaining the Dhatu pradoshaja vikaras separately i.e. “Chikistavishesa vijnanartha” and “sukha Sadhyatvadi karma Bodhatham.” Hence it is very interesting to know whether these terms are only mirror image of Dhatu pradoshajatwa or represents a different status of Dhatu in the pathogenesis i.e., aim of this study is to extricate the hidden thoughts of our ancient acharyas behind this concept and to evaluate the role of Dhatu’ both in onset of disease and in the preservation of health by conceptual assessment. AIM & OBJECTIVES

1. To understand the dhatupradoshaja vikara w.s.r. to raktadhatupradoshaja vikara.

2. To study in detail the concept of Dhatu pradoshaja vikaras described in the classical Ayurvedic texts.

3. Conceptual assessment of rakta Dhatu pradoshaja vikaras.

MATERIALS & METHODS Materials: Charaka Samhita and its commentaries, Sushruta Samhita and its commentaries, Astanga Hridaya and its commentaries, Astanga Sanraha and its commentaries, Bhela Samhita, Sharangadhara Samhita, Yogaratnakara, Ayurveda ka Vaijnanika Itihasa, Ayurveda ka brihat Itihasa, Fundamentals of Ayurveda -M. Mahadeva Shastry, Introduction to Kaychikitsa - C. Dwarakanath, Basic Ayurvedic concepts - V. V. S. Shastry, Comprehensive Kaychikitsa and Principals of Ayurveda –Dr. M. Udupa, Sharira Kriya Vignana and Roga Vignana – Dr. P. S. Byadgi, Principals of Anatomy and Physiology- Tratora, Dericson, Churchill Livingstone, Medical Dictionary- Nancy Roper, Tabers- Medical Dictionary.

Methods Review of literature, analysing the collected matter and discussion is done. The conclusion has been drawn as per the analysed literature. Concept of Dhatu Parinamana Paka ortransformation is made possible by Jatharagni, Bhutagni, and Dhatvagni Pakas. When food enter in the body, they have to face several chemical changes in the presence of Jatharagni, Bhutagni and Dhatwagni,so, that they will changed into suitable form for absorption. This process is known as Ahara Paripaka.

STUDY OF DHATUPRADOSHAJA VIKAR W.S.R.T. RAKTADHATUPRADOSHAJA VIKARA: A LITERERY REVIEW

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Table No.1: Panchabhautic compositions of dhatus

Dhatu Guna Mahabhuta Rasa Sita, Snigdha,Mrdu,Dravata AP Dominant

Rakta Dravata, Sara, Arakta,Laghu, Usna, Visra AP dominant Teja

Mamsa Guru, Sthula, Sthira Prthvi Dominant Meda Mrdu,Guru, snigdha, Sthira, Sthula AP Dominant Vayu Asthi Khara, Guru, Sthula, Sthira, Ruksha Prthvi Dominant Vayu Majja Sita, Guru, Snigdha AP Dominant Sukra Sita, Drava, Snigdha AP Dominant

Dhatu Pradoshaja Vikara The term Dhatu Pradoshaja Vikara consists of three terms viz., dhatu, pradoshaja, vikara. Dhatu: D-Dhach= (Dharan,Poshan)

A dhatu is that entits which supports the body and also provides nourishment to the body.

Pradoshaja: Pra + Dosha + ja Pra: prakrushthena, utkarshe, arambha [1] Dictionary meanings: excessively, commencing, beginning [2]. Dosha: doshanam,dustam, papam[3] . Dictionary meanings: a fault, defect, sinfulness[,4]. Ja: janyatwat, janmati, janardane[ 5]. Dictionary meanings: born from, produced, caused by[6,7]. Vikara: The term ‘vikara’ is pulling pada. The vyutpatti of which as follows- Vi + kra + ghna vikara. The term vikara is derived from moolandhatu ‘kru’ with ‘vi’ upasarga and ‘ghna’ pratyaya [8]. Vikara: parinama, vikruti, vikriya[9]. Dushti means condition of deviation from normalcy (Swa Prakrti Vipareeta). Any change in the normal functioning of the Dhatu is due to the loss of equilibrium of the three Dohsas – Susruta explained that- What the Dhatus are extremely vitiated by the Dohsas then it called as “ Dhatu Pradoshaja Vikaras” Dhatu Pradoshaja Vyadhi is nothing but the group of symptoms exhibited due to vitiation of Dhatu by Dosha [10]. “Dalhana” in his

commentary mentioned the need behind explaining the Dhatu Pradoshaja Vikaras separately.

1. Chikitsa Vishesa Vijnanartha. 2. Sukhasadhyatvadi Karma Boodhartham.

These two things are very essential to know for a vaidya to avoid failure in his practice [11]. Chakrapani in his commentary on Vidhi Sonitiya Adhyaya distinctly revealed that in some cases only Dosha Viparita Chikitsa will not bring complete relief to the patient [12]. Chakrapani has used the term “Asraya Prabhava” to indicate the significance of Dhatu in the treatment. If thoroughly go on scanning the Ayurvedic texts only few of them has explained the diseases under the caption of Dhatu Pradoshaja Vikaras separately. [13] In Charaka Samhita in Vividha Sitapitiya Adhyaya the description of Dhatu Pradoshaja Vikaras and its Principle of Management is available. In total 80 are explained under the heading of Dhatu Pradoshaja Vikaras by Charaka. Sushruta has explained the Dhatu Pradoshaja Vikara in Vyadhisammudesiya chapter. In Sushruta total 71 Vyadhi is mentioned. He has only listed the names of Dhatu Pradoshaja Vikaras but not described the Principle of Management[14]. In Bhela Samhita Dhatu Vyapattijanya vikaras is the term used for Dhatu Pradoshaja Vikaras[15].

Table No. 2: Vyadhis mentioned by Samhitas under the heading of Dhatu Pradoshaja Vikaras

Dhatu Pradoshaja Vikaras Charaka[16] Sushruta[17] Bhela[18]

Rasa pradoshaja 18 16 13 Rakta Pradoshaja 18 18 07 Mamsa Pradoshaja 10 13 05 Meda Pradoshaja 15 07 06 Asthi Pradoshaja 07 05 03 Majja Pradoshaja 05 07 06 Sukra pradoshaja 07 05 06 80 71 46

Importance of Strotas in Relation to Dhatu Pradoshaja Vikaras: Healthy strotasas perform their normal functions as a result body is free from disease and unhealthy strotas become root cause for the development of pathogenesis19. Once the

empty spaces (strotas ) become abnormal, it brings abnormality in normal Dhatu by not transforting to required destination; this is because of the abnormality in strotas. Strotas vitiates other srotas, dhatus vitiates other dhatus;for all these

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happenings disturbed doshas are responsible. Due to their pervasion to entire body, they become responsible for aggravation as well as alleviation of doshas and responsible for vrudhi kshaya of Dhatu inside the body. Dhatugata – Dhatushita and Dhatu Asrta Condition[20]: “Gatatva”is one such complex phenomenon mentioned in all classical texts. Here first, Dosha. Vitiated by its pathogenesis, when involves some specific site i.e. Dhatu, Upadhatu or Asaya, then such condition is termed by adding adjectives of that site (Dhatu or Asaya) as Pakvasaya Gata Vata, Rakta Gata Vata etc. Panchabhautikatwam of Rakta Dhatu [21]: Every substance is made of five mahabhutas. Hence they are also present in the rakta Dhatu, and qualities of rakta Dhatu can be explained on the basis of five mahabhutas. In spite of existence of five- mahabhutas, rakta Dhatu has dominance of teja and jala mahabhuta. Rakta Swaroopa (Qualities): To explain colour of rakta Dhatu, it is compared with many red coloured substances that exist in nature. Hence blood which oozes from the body is red like red coloured insect (indragopa) which is seen mainly in rainy season, blackish red like lac, small bright red fruit ( like gunja) or yellowish’ orange red like gold. Red colour of gunja and lac has been compared with the colour of human blood, to study relationship between colour of skin and colour of blood. In darker skin persons the colour of blood is like lac, while in lighter skin persons the colour of blood is dark red. In Vata constitution, colour of skin is dark. In Pitta and Kapha constitution, the skin colour is from light to lair or white. Rakta Dhatu which supports the life is sweet, heavy, mobile and sweet in taste22. Raktavaha Srotas [22, 23, 24]: Yakrit and pleeha are stated to be the mulas of raktavaha strotases by Charaka and Sushruta added raktavahini dhamanis. Charaka has clearly stated that Hridaya (thoracic heart ) and ten dhamanis also are to be taken as rakta sthana, therefore these also to be considered as the mula of raktavah strotases. Importance of Rakta Dhatu [25] : Sushruta says that rakta Dhatu is a root of living body; it maintains life, so one should take proper care of rakta Dhatu by proper diet that gives nourishment to rakta and proper regimen. Rakta Dusti Nidana: The nidanas of rakta pradoshaja vikaras can be classified into samanya and vishesa nidana. These are follows-

Samanya nidana [26,27] : In Charaka Samhita and Astanga hrudaya, samanya nidanas are mentioned for all the Dhatu pradoshaja vikaras. They are;

A. Dosha guna Sama ahara and vihara B. Dhatu viguna ahara and vihara C. Rutu viguna ahara and vihara

Dosha guna Sama ahara and vihara: The intake of nidanas in the form of ahara and vihara which are having similar gunas to that of particular dosha gunas leads to dosha vruddhi by samanyam vruddhikaranam siddhant. e.g. if person consumes katu, amla, lavana rasayukta ahra sevana and vihara nidanas like diwaswapna, atyadana, ayapasevana, vegaavarodha etc, then there will be rakta vruddhi.

Dhatu viguna ahara and vihara: The intake of nidanas in the form of ahara and viahara which are having dissimilar gunas ti that of particular Dhatu gunas i.e. Dhatu virodhaka swabhava by vishesa siddhanta.

Rutu viguna ahara and vihara: The particular ahara and vihara which are dealt for each rutu if not followed leads to dosha vitiation i.e. vipareeta to Rutucharya palana.

Vishesa nidana[28]: In Charaka samhita some specific nidanas are mentioned for Rakta pradoshaja vikaras. These are—

a) Unwholesome, hot and sharp wine and food in large quantity;

b) Exceedingly saline, alkaline, acidic and pungent food;

c) Kuutha ( Dolichos biflorus ), masha ( Phaseolus radiates ) and til oil;

d) Pindula ( Dioscorea alata ), and all green eatables like radish, etc;

e) Meat of aquatic, marshy and prasaha types of animals and animals living in holes;

f) Curd, sour whey, vinegar, wine and sauviraka type of liquor;

g) Rotten, putrefied food articles and those having mutually contradictory qualities; And

h) Any other type of food in excessive quantity. Blood also gets vitiated by the following:-

1. Sleeping during day time after taking liquid, unctuous and heavy food;

2. Excessive anger, excessive exposure to the sun and fire;

3. Suppression of the urge for vomiting; 4. Absence of blood-letting therapy ( in the

autumn); 5. Exertion, external injury, heat, taking food

before the previous meal is digested; 6. By the very nature of the autumn season.

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Rakta Pradoshaja Vikaras: Kustha [29]Visarpa[30]Raktapitta[31] Pama[32] Vyanga – Nilika[33] Asragdara, Gulma[34] Kamala[35] Kotha[36]

Vidradhi[37] Pleecharoga[38] Pidaka[39] Tilakalaka Piplu Rakta Mandala[40] Principle of Management For Rakta Pradoshaja Vikaras: Charak enumerated,therapies like virechana, upavsa or raktavistravan indicated for the treatment of raktapitta. Raktapittaharikriya should be considered as separate treatment modality, along with upavasa, virechna, raktamokshana, Raktapittaharikriya indicate the shaman therapy for alleviation of pittadosha along with that the virechana and raktamokshna. Hence the principle management of rakta pradoshaja vikaras will be managed as virechana, upavasa, raktamokshana.[41] DISCUSSION Concept of Dhatu Parinamana: Manifestation of any disease depends upon the quality of Dhatu present in the body and the quality of Dhatu depends upon the nutrition, they drawing from Ahararasa. And, the knowledge of the time factor about the Dhatu parinamana is also useful in the diagnosis of a disease. The nourishment of the body depends upon the nutrition action of jatharagni. The derangement of jatharagni results into affliction while if the Shareera is endued with jathragni adequately lives long in a good health. The transformation of Ahara rasa into the respective dhatus takes place due to their respective Agni i.e. dhatvagni. Chakrapani used the term posaka Dhatu (asthayi Dhatu) for the nutrient part and posya Dhatu (sthayi Dhatu ) for the part which is being nourished, so in nutshell one can say that the conversion of asthayi Dhatu (posaka Dhatu) into sthayi Dhatu (posya Dhatu) takes place due to dhatvagni. This process is also known as suksma pachana. Dhatvagni plays another role in the manifestation of disease because Dhatuvaisamya i.e. Dhatu vruddi or Dhatu kshaya condition depends upon the nature of dhatvagni present in the body.

Dhatu Prdoshaja Vikaras:- To discuss these concept two headings gives complete orientation.

A) List of Dhatu pradoshaja vikaras on the basis of vyadhis.

B) Division of Dhatu pradoshaja vikaras on the basis of lakshanas and vyadhi.

In Chraka Samhita, total 80 vikaras are explained under the heading of Dhatu pradoshaja vikara. While Sushruta, total 71 vyadhis are mentioned as Dhatu pradoshaja vikaras in Asthanga Sangraha and Asthanga Hridaya. In Bhela samhita a different term is used for Dhatu pradoshaja vikaras i.e. Dhatu vyapattijanya vikaras In total 46 vyadhis are listed by Bhela. Difference Between Dhatugata And Dhatu Pradoshaja Avastha: Dhatugata condition of doshas occurs just before the sthanasamsraya condition of dosha, while pradoshaja condition is the bheda avastha of the vyadhi (prakruti vikruti bhutatva).

1. In dhatugata condition only one Dhatu is involved in the pathogenesis e.g.- raktagata vata, mamsagata vata. While in the pradoshaja condition multiple dhatus may involved in th pathogenesis ex: prameha pidaka.

2. In the dhatugata condition the dhatus are either in the state of kshaya while in case of Dhatu pradoshaja condition dhatus are either ksapita/vruddha.

3. In case of dhatugata condition – especially in the case of vata there may be avarana (obstraction) by the Dhatu ex: Rakta gata vata. In caase of Dhatu pradoshaja vikara, avarana condition may occur ex: prameha.

4. The dhatugata condition only etiological factors are of aggravating the dosha (swanidana prakopa).while in the Dhatu pradoshaja vikaras the etiological factors having two fold natures is of both dosha and Dhatu.

Table No.3: Comparative Analysis between Dhatugata Condition and Dhatu Pradoshaja Condition

Sr.No. Dhatugata Dhatu pradoshaja

1 Dhatugata condition occurs before Sthana samsraya avastha.

Dhatu pradoshaja is the vyakti and bheda Avastha of any disease.

2 Only one Dhatu is involved. Multiple dhatus may involve. 3 Dhatus are in the state of kshaya avastha. Dhatus may be in vrudhi or kshaya. 4 The etiological factors are of dosha. The etiological factors are of both Dhatu and Dosha.

5 The treatment recommended is only dosha for pacification of dosha.

The treatment recommended for both and Dhatu.

6 Asthi majja gata condition is said to be Untreatable.

Gambheera dhatugata avastha is said to Untreatable.

7 Dhatugatatva condition is not a Progressive one. Dhatu pradoshaja is a progressive Condition.

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The journey of dosha from etiological factors to sthanasamsraya can be taken as gatatva of dosha. While when the dosha get lodged at a particular

site the condition can be consider as the “sthitatva” of dosha.

Table No.4: Comparative study between Dhatu avrtatva and Dhatu pradoshaja

Sr.No. Dhatu avrtatva Dhatu pradoshaja

1 Dhatu avrtatva is not a progressive condition. Dhatu pradoshaja is a progressive condition.

2 In avarana condition dhatu vrudhi is oserved. In dhatu pradoshaja condition, there is either dhatu vrudhi or dhatu kshaya depends upon the etiological factors involved.

3 The etiological factors involved are of avaraka( dhatu).

The etiological factors involved of both avaraka(dhatu) and avrta(dosha).

4 The provocation of vata by the etiological factors other than its own.

The provocation of dosha by its own etiological factors.

5 In dhatu avrtatva condition there may be karma hani or karma vrudhi of dosha observed depending upon the type of avarana.

In dhatu pradoshaja condition there is always karma vrudhi of dosha.

6 Avarana condition is explained only for vata dosha.

All the doshas may involve in the dhatu pradoshaja a condition depending upon the types of etiological factors.

7 In dhatu avarana the line of treatment is to remove the obstruction.

In dhatu pradoshaja dosha shodhana and dhatu prasadana treatment is needed.

8 In avarana rasavrta vata condition is not explained.

In dhatu pradoshaja vikaras rasa pradoshaja vikaras are explained separately.

Rakta Pradoshaja Vikaras: It does not necessarily means disease manifested only at the skin level. During the manifestation of a disease, where there is vitiation of Rakta Pradoshaja Vikaras. If the vitiated Rakta is compared with normal Rakta, the change in the properties denotes the dominance of Dosha, which has vitiated it. Two types of changes are found in the properties of rakta one change is called Prakruti samavayajanya which is in accordance with the action of the dosha and the other is Vikruti Vishama samavajanya that which is not in accordance with the action of Dosha. The dosha vitiated Rakta dhatu while in circulation reaches at various sites in the body creating a verity of symptoms when it attacks the skin, the skin shows discolouration, eruption, pain, burning sensation, swelling, tenderness. All these things depend upon the intensity of the vitiation of Dosha and the reaction of Dushya to it which is technically called as Vyadhiksamatva. In Charaka Samhita, Rakta pradoshaja vikaras are explained at two places in the Sutrasthana itself i.e. in Vidhisonitiya Adhyaya and in Vividhasitapitiya Adhyaya. Sushruta listed the Rakta pradoshaja vikaras in Vyadhi sammidesiya chapter. Though Vagbhata has not mentioned the dhatu pradoshaja vikaras separately but still the diseases which are explained in Siravyadha Vidhi Adhyaya have close similarity with the diseases mentioned as Rakta pradoshaja vokaras by Charaka and Susruta. In Rakta Pradoshaja vikaras there are some diseases which are indirectly related with Rakta dhatu e.g. Agnimandya, Anga Gaurava, Aruci, Tandra etc. there is certain other Vyadhi in which the Rakta Dhatu is trickling out of body e.g.

Raktapitta, Asrgdara, Raktameha etc some diseases reflects themselves in the form of Tvak Vikaras e.g. Kotha, Pidaka, Charmadala etc. Principle Management of Rakta Pradoshaja Vikaras: The principle of management for Rakta pradoshaja vikaras is described by Charaka in Vidhisonitiya adhyaya. While comprises two meanings, first meaning may be that the raktapittahari Kriya is a uddesha while virechana upavasa and raktamokshana is said to be nirdesha in the other meaning the raktapitthari Kriya can be consider as a separate treatment modality for rakta pradoshaja vikaras. Gangadhara has used the term Anuvasana instead of Upavasa the reason may be that anuvasana therapy produces effect on the dhatus also as explained by Charaka. Ganagadhara further advised a definite sequence of the treatment for management of Rakta pradoshaja vikaras. According to Charaka those diseases which remains uncured by dosha viparitha chikitsa should treated by raktamokshana therapy. CONCLUSIONS There must be a definite involvement of dhatu both in onset of disease and in the preservation of health. Hence, normal state of dhatu provides an almost impenetrable shield against disease. Jatharagni, Bhutagni, Dhatvagni is one of the main stay in the nutrition of body tissue. Therefore, any imbalance at that level leads to disturb the physiology which leads to pradoshaja vikaras. In the living body the mulla of all dhatu is rasa dhatu like that shareera mula is rakta dhatu. Hence, Sushruta said rakta dhatu is a root of living body

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because of shareera dharana function rakta also representing prana. Sthanas of Rakta have either with the formation of rakta or serve as its reservoir or both. Yakrit and pleeha are the sthanas of Rakta can be very well being appreciated from both the points of view. Sushruta treats rakta on a par with the other three shareera doshas, especially with the pitta dosha. He has, therefore, described the prakopa of this dhatu also and in general he considers that the causes or factors which excite the rakta dhatu are the same as those which excite the pitta dosha and vice versa. REFERENCES

1. Raja Radha Kantha Deva, Shabda Kalpa Druma, Part 1St,3rd ed. Varanasi:The Chaukhambha Sanskrit Series Office,1967,p.275.

2. V.S. Apte, Sanskrit English Dictionary,Varanasi : Motilal Banarsidas,1968,p 350.

3. Raja Radha Kantha Deva,Shabda Kalpa Druma,Part 1St,3rd ed.Varanasi:The Chaukhambha Sanskrit Series Office,1967,p.753.

4. V.S. Apte, Sanskrit English Dictionary, Varanasi: Motilal Banarsidas,1968,p 261.

5. Taranath Tarkavachaspathy Bhattacharya, Vachaspathyam, Part5th, Varanasi, The Chaukhambha Sanskrit Series Office, 1969, p.372.

6. Ibid, p. 372. 7. Ibid, p. 372. 8. Taranath Tarkavachaspathy Bhattacharya,

Vachaspathyam, Part5th, Varanasi, The Chaukhambha Sanskrit Series Office, 1969, p.3793.

9. Raja Radha Kantha Deva,Shabda Kalpa Druma,Part 2Nd ,3Rd ed. Varanasi: The Chaukhambha Sanskrit Series Office,1967,p.372.

10. Prof.P.V.Sharma,Prof.K.R.Srikantha Murthy,Sushrut Samhita,Sutra Sthana,Varanasi: Chaukhambha Bharti Academy, Reprint-2004, p.256

11. R.K. Sharma, Bhagwan Dash, Charaka Samhita With Ayurved Dipika Commentary Of Chakrpanidatta,4th ed. Varanasi: Chaukhambha Sanskrit Series Office,1995,p.406.

12. Ibid, p.275. 13. Shri. Satyanarayana Shastri, Charaka Samhita,Reprint-

2003,Varanasi: Chaukhambha Bharti Academy, Reprint-2003,p.571-573.

14. Dr. K.H. Krishnamuthy,Bhela Samhita,1st ed. Varanasi: Chaukhambha Sanskrit Bhavan, 2000, p.295.

15. Shri.Satyanarayana Shastri,Charaka Samhita,Reprint-2003,Varanasi: Chaukhambha Bharti Academy, Reprint-2003,p.571.

16. Prof. K. R. Srikantha Murthy, Sushrut Samhita, Reprint 2000.Varanasi: Chaukhambha Bharti Academy, Reprint-2000, p.256.

17. Dr.K.H.Krishnamuthy,Bhela Samhita,1st ed. Varanasi: Chaukhambha Sanskrit Bhavan,2000,p.295.

18. Shri.Satyanarayana Shastri,Charaka Samhita,Reprint-2003,Varanasi: Chaukhambha Bharti Academy, Reprint-2003,p.710.

19. Prof. K.R. Srikantha Murthy, Ashtang Sangraha, 1st ed., Varanasi, Chaukhambha Orientalia,2000,p.361-362.

20. Ibid, p.88. 21. Pandit Parshuram Shastri, Vidyasagar, Anonymous

Adhamalla Dipika And Gudarth Dipika Sanskrit Commentary, 3rd ed.,Varanasi: Chaukhambha Orientalia,1983,p.253.

22. Shri. Satyanarayana Shastri, Charaka Samhita,Reprint-2003,Varanasi: Chaukhambha Bharti Academy, Reprint-2003, p.711.

23. Prof. K.R. Srikantha Murthy,Sushrut Samhita, Reprint 2000.Varanasi: Chaukhambha Bharti Academy, Reprint-2000, p.391.

24. R.K. Sharma, Bhagwan Dash, Charaka Samhita with Ayurved Dipika Commentary of Chakrapanidatta, Varanasi: Chaukhambha Sanskrit Series Office, Reprint-2005, p.391.

25. Prof. K.R. Srikantha Murthy, Sushrut Samhita, Reprint 2000.Varanasi: Chaukhambha Bharti Academy, Reprint-2000, p.201.

26. Acharya Y.T., Charaka Samhita Of Agnivesha, 5th ed.,Varanasi: Chaukhamba Prakashan, 2007, p.252.

27. Yogindra Nath Sen Charaka Samhita Of Charaka,2Nd Vol.Banaras Chaukhamba Sanskrit Series Office,1922,p.989.

28. R.K. Sharma,Bhagwan Dash, Charaka Samhita With Ayurved Dipika Commentary Of Chakrpanidatta, Varanasi: Chaukhambha Sanskrit Series Office, Reprint-2005,p.403-405.

29. Ibid, p.125-127. 30. Ibid, p.342-343. 31. Ibid, p.86-88. 32. Ibid, p.127. 33. Prof. P.V. Sharma, Charaka Samhita, Chikitsa Sthana, 4th

ed, Varanasi: Chaukhambha Orientalia, Reprint-1998, p.376.

34. Ibid, p.98-100. 35. Ibid, p.275. 36. Ibid, p.275. 37. Dr. Mahesh Udupa, comprehensive Kayachikitsa, 1st ed.

Banglore, Laveena Publication,2004, p.1416. 38. Shri. Satyanarayana Shastri,Charaka Samhita,Reprint-

2003,Varanasi: Chaukhambha Bharti Academy, Reprint-2003,p.358-359.

39. Prof. P.V. Sharma, Charaka Samhita, Chikitsa Sthana,4th ed, Varanasi: Chaukhambha Orientalia, Reprint-1998,p.207.

40. Ibid, p.376. 41. Shri. Satyanarayana Shastri, Charaka Samhita,Reprint-

2003,Varanasi: Chaukhambha Bharti Academy, Reprint-2003,p.403

CITE THIS ARTICLE AS – Shirke P.R. et.al. Study of Dhatupradoshaja Vikar w.s.r.t. Raktadhatupradoshaja Vikara: A Literery Review, Int. J. Ayu. Alt. Med., 2016; 4(3):116-122 Source of Support – Nil Conflict of Interest – None Declared

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