A Text Book On Roga Nidana Evum Vikriti Vijnana (Part-II)

The science of Ayurveda revolves around the very basic and realistic concepts of dosha, dhatu and mala. These components when existing in relative state of equilibrium or harmony manifests health. When, they deviate from the harmonious state, an individual succumbs to disease. Ayurveda literature explains the knowledge of life and its various domains based on dosha, dhatu and mala. Therefore, It's paramount to understand those entities properly. The budding scholars in graduate and post graduate course are highly influenced by the mere translation indicating literary or dictionary meaning of the most sophisticated and encrypted Sanskrit verses, which are already available. Current works depict various opinions revolving around a fact. This creates and multiplies the dogmatism with regard to the knowledge of Ayurveda. Hence, this text book has been written with an objective to curb dogmatism in the branch of Roganidana and Ayurveda through appropriately discerning various terminologies with precise references from Ayurveda literature. This fundamental knowledge helps the scholars to build an intense and strong base, to prepare them for strengthening the clinical knowledge and dexterity.

This book emphasizes on Ayurvedic understanding of pathogenesis and its components without losing the integrity. The chapters are very keenly knitted with a continuous flow of thought, rather than any conventional way of framing chapters. This allows the reader to acquire knowledge and relate them appropriately. The work is not just a key to crack exams; instead, it's made to inspire the readers to think between the lines, stick on to the classical books, and avoid any erroneous understandings or mere correlations and thereby promoting comprehension of Ayurveda in its own language, without losing the essence. The book is not just a compilation of all the chapters as per norms of undergraduate and postgraduate course, but a detailed analysis of topics, sufficient enough to kindle the quest for knowledge regarding the subject. It is observed that majority of medical students in the field of Ayurveda read the concepts and practices without appropriately understanding the crux of the topics. And also a lot of time is spent by the students to imbibe the contemporary science. At the end of the day students are neither confident in Ayurveda nor well versed and competent in managing with contemporary science.

My intention in the current work is to enlighten the student community with regard to basic concepts of Roganidana Evum Vikruti Vijnana. This enlightenment is only possible through a meaningful and productive effort by the reader to delineate the definitions of various Ayurveda terminologies in different contexts. This broad understanding throws light on drawing a precise diagnosis and thereby framing a fruitful treatment protocol. There are various domains to be covered by an individual to become a good physician. Most important among them is to understand the patient and the discomfort suffered by the patient. To comprehend the same a flawless and strong, theoretical knowledge is required. The application of this fundamental knowledge is the next step. This is possible through extensive learning and gaining clinical skills. Ayurveda scholar gaining fundamental knowledge of dosha, dhatu and mala, later learning clinical methods from contemporary science without understanding the rationality abridging them for solving the crisis in a patient is highly contradictory and ridiculous. The Acharyas of Ayurveda have mentioned various methods for examination of disease. Revalidating and practicing the same in the current era is a major challenge what the emerging scholars have to accept. The reason for the decline of Ayurvedic methods of examination is due to the technological advancements in diagnosis and prognosis. This has reduced the clinical dexterity and knowledge along with blind dependence on technology causing errors in diagnosis. Despite the dependence on technology, eighty percent of data favoring the diagnosis arrive from history taking and its interpretation.

Rogamarga is a unique concept for understanding the disease process and or disease itself. A disease starts by consuming or practicing a particular diet and or regimen leading to dosha prakopa; this prakupita dosha, i.e. the agantuja dosha moves to different parts of the body and gets localized in the site where there is sroto vaigunya or sroto vigunata or kha vaigunya. Where the concept of sroto vaigunya is an arbitrary concept indicating rachanaatmaka vikruti without the involvement or interaction of dosha. Further the agantuja dosha interacts with the sthanika dosha (dosha located in the respective place) and that sthanika dosha interacts with the dushya (dhatu). This phenomenon is called dosha - dushya samurchana. It leads to beginning of a disease as such. The act of localizing of agantuja dosha in a specific srotas is called as sthaana samshraya. The srotas or sira or dhamani or ashaya or avayava or dhatu where it is affected is contributing to the various rogamarga mentioned-i.e. bahya, madhyama, and abhyantara rogamarga. Therefore rogamarga act as the aadhaara (platform or base or substratum of the disease) or a unique dimension of viewing the body in understanding the site of pathology and disease. There are different other dimensions for understanding such as dosha, dhatu, sira, srotas, dhamani, etc.

Shakha rogamarga or rogayana refers to the raktadi dhatu and tvak cha. It is also called as bahya rogamarga or rasayanam. Various diseases such as masha, vyanga, etc. manifests in the bahya rogamarga. Abhyantara rogamarga is another type mentioned. It includes the koshta and mahasrotas, amashaya and pakvashaya. Diseases such as charddhi, atisaara, kaasa, shwaasa, udara, jwara, antarbhaaga-shopha, gulma, visarpa, vidradi manifest in abhynatara rogamarga.

The proper understanding of rogamarga is possible through comprehending the pathology of various diseases mentioned within the context. Masha,vyanga mentioned are included under bahyarogamarga. Some other kshudrarogas mentioned by Acharya Sushruta includes ajagallika, yava prakhya, andhralaji, vivruta, kacchapika, valmeekam, indravruddha, panasika, pashanagardabha, jaalagardabha, etc. gandaalaji, arbudha, bahirbhaga - durnaama, gulma, shopha, etc. are few other diseases mentioned in bahya rogamarga. Yakshma, pakshaghata, ardita, moordhadiroga, sandhishoola, asthishoola, trikashoola, sandhigraha, asthigraha, trikagraha are the diseases mentioned in madhyama rogamarga.