Disease Review

REVIEW OF AYURVEDIC LITERATURE

AMAVATA
It is known to us by a diligent literary search that Madhavakara, the author of
'Madhavanidana' is the first who described Amavata as a separate disease. He has described
it explicitly in an elaborate manner.
HISTORY :
Going to the history of Amavata, no reference is available in the Vedic literature. In
Regveda the concept of Vrata(fasting) have been mentioned. Fasting is considered for
elimination of Aam as a product of malnourished state, which has been named as Amadi 1-2.
The term Aam and its various synonyms Amashya3 , Amayam4 are used for prohibited food.
In Athervaveda there is description of Vishuchika which results due to dietary
incompatibility(Pragyapradha) and they have advocated certain remedies including many
drugs e.g.Soma, Rudra, Dhatum5 etc. Further in Athrvaveda treatment of joints disorder has
been mentioned. They have established the relation between the pain in joints and bone witn
Hridya6(Heart).
There is also description of joints such as Sakhti(hip joints){Sharma
R.C.,Pg.59},Janu7 (Knee), Gulpha(Ankle joint) and Shroni8 (Ileosacral joint).
In Brihattrayi only a brief description as a passing reference is available.
In Charaka Samhita references are available in Svayathu Cikitsa under the indications
of Kamsa Haritaki (Ch. Chi. 12/52)9 and in Panduroga under Vishaladi phanta (Ch. Chi.
10.
16/62) Further while explaining Avarana also explains Avarana of Vata by Ama (Ch. Chi.
28/195)11.Whereas an elaborate description of etiopathology, clinical manifestations and
treatment regarding Ama and Amapradoshaja Vikara are found (Ch. Vi. 2/12)12. No reference
is found in Susruta samhita. In Ashtanga hridaya, Vagbhata has used the term Amavata while
describing the therapeutic uses of Vatsakadiyoga (A. H. Chi. 21/47) and Vyoshadiyoga (A. H.
Chi. 21/50)13.
Amavata is not being mentioned in Kashyapa Samhita.
In Bhela Samhita, the tenth chapter of Sutrasthana gives a detailed description of
Amapradosa which is the precursor of the disease Amavata.
One complete chapter has been devoted to Amavata in Haritha Samhita where a clear
description about the disease along with its etiology, clinical manifestation, prognosis,
treatment with dietary regime is found. The types of Amavata as Sarvangi, Pakvi, Gulmi,

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Snehi, Vistambhi are also explained by the author (H. S. Chi. 21). The Nidana and Lakshana
of the disease Amavata is also described by Agnivesha in Anjana Nidana (A. Ni. 116/119).
Acharya Vagbhatt has mentioned a broad description of Aam which is produced by
malfunctioning -vitiation of Agni(A.H.Sut.13/25).There is description of Aamvisa
(A.S.Sut.11/19) and Aam Dosh (A.S.Sut.11/21) and further mentioned the treatment of
Aam(A.S.Sut.11/22) in Ashtanga Sangraha.
Vagbhatt has also described this term Aamvat in Ashtanga Hridya and Ashtanga
Sangraha too. It is mentioned in Shoth Chikitsa (A.H.Chi.17/14-16) 14, Pandu roga
Chikitsa(A.H.Chi16/10-12)15and in Ashtanga Sangrah Pandu roga Chikitsa(A.S.Chi.18/6) 16,
Swayathu Chikitsa (A.S.Chi.19/7)17 but the detailed description of the disease Aamvat is not
available in Ashtanga Hridya and Ashtanga Sangraha also.
Chakradatta was the first person to narrate the principal line of treatment and
effective remedies for Amavata. In later texts like Cikitsa Sara Sangraha (Vangasena)
Yogaratnakara, Bhavaprakasha and Bhaishajya Ratnavali we can find the description of the
disease with its line of treatment and some new formulations as decoctions, pills, powders,
etc.
In modern era, the term 'Rasavata' was given to Amavata by Acarya Gananathasena
(1943). The other clinicians like Prof. V. N. Upadhyaya have equated Amavata with
Rheumatoid Arthritis .
PREVIOUS RESEARCH WORKS DONE AT VARIOUS INSTITUTES OF AYURVDA
RELATED WITH THIS THESIS TOPIC.

1. I.P.G.T. & R.A. GUJARAT AYURVEDA UNIVERSITY-JAMNAGAR

Sr. No Year Scholar Topic
1.
1962 V.P Sharma Amavata

2. 1969 G.M. Majithia Amavata

Amavata adhyana evam Ayurvediya vishita chikitsa
1986 V.D. shukla
3. ph.d Thesis (K.C.)
Jamangar mein Amavata Vyadhi ka nidana
4. 1988 Darshana Shah
chikitsatmaka sarvekshana (k.c.)
Role of Rasayan and Dhayamla pinda sweda in the
5. 1990 Jayadevan varier
management of Amavata.(K.C.)
The role of virechan and Bhallatak yoga in the
6. 1993 T. popat
management of Amvata(K.C.)

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The role of Rasayan, Bhallatak kshira and

7. 1994 Sandhya vagh
Asvagandha in the management of Amavata (K.C.)
Aclinical study on the Role of Rasayan and virechan
8. 1997 Vijay chaudhary
in the management of Amavata (K.C.)
A clinical study on the role of Bhallatakadi vati and
9. 2000 Gayatree Gandhi
rasayan in the management of Amavata(K.C.)
A critical and comparative study of Ama and free
10. 2001 Gaurav Sharma radical theory with special reference to Amavata.
(K.C.)
Role of virechana ans Amlakaydi Rasayan in th4e
11. 2002 Prachi dalvi
management of RA.(K.C.)

2. GOVT AKHANDANAND AYURVEDIC COLLEGE AHMEDABAD.

Sr. No Year Scholar Topic
A clinical study of vaitarana vasti and Rasayan yoga
1. 1989 K.T. Chanchalani
in Amavata (K.C.)
Amavata Para Bhallataka Rasayan ek Adhyayan
2. 1993 Vandana Dwivedi
(K.C.)

3. BANARAS HINDU UNIVERSITY – VARANASI

Sr. No Year Scholar Topic
An experimental and clinical study on Rheumatoid
1. 1975 B.P. Mishara Arthritis(Amavata) with special reference to its
diagnosis and treatment (K.C.)
Clinical and experimental evaluation of different
2. 1980 L.c. Jaiswal parts of semicarpus anacardium (Bhallatak) in the
mangment of RA(Amavata) (K.C.)
Clinical and biological studies on the role of Amrita
3. 1980 A.K.Sharna Bhallatak as a Niamittika Rasayan in Rheumotoid
Anthritis (Amavata) (K.C.)
Evaluation of Rosona compound in the treatment of
4. 1990 Adarsh kumar
Amavata and sandhivata(R.A & O.A.) (K.C.)
A clinical and immunological study on the role of
5. 1995 K.P. Reddy langhana in the managemesnt of Amavata (R.A.) and
its treatment withBhallatak Rasayan (K.C.)
Effect of some indigenous druges on auto immune
6. 1995 A.Chaturvedi disease w.s.r. to Amavata (R.A.)

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 Disease Review

4. NATIONAL INSTITUTE OF AYURVEDA – JAIPUR

Sr. No Year Scholar Topic
Clinical evaluation of Narsingh churna in the
1. 2002 Sunil Borkar
management of Amavata (R.A.) (K.C)
Amavata ka nidanatmaka Adhyayan
2. 1986 J.sharma
(upashayanupashaya) (R.V.V.)
Amavata ka nidana smaprapti evam upashayatmak
3. 2003 Meena Murarilal (Khand sunthyavaleha va Bhallatakadi chuorna
prayoga) Adhyayana (R.V.V)

5. GOVERNMENT AYURVEDIC COLLEGE, TRIVENDRUM

Sr. No Year Scholar Topic
1. 1986 K.M. Joshi Study on Amavata and its Management (K.C.)
Study on the Role of Bhallatak (semicarpus
2. 1987 C.R.Geetha
anacardium) in the treatment of RA (K.C.)
Anti Rheumatic effect of Bhallatak taila (semicarpus
3. 1993 V.S. Amamma
anacardium oil) (K.C.)

6. R.K. TOSHARI BHAT AYURVEDIC COLLEGE, AKOLA

Sr. No Year Scholar Topic
Studies on Amavata and its management with
1. 1995 V.N.Ade
Bhallatak ksheera (K.C.)
Clinical trials of vaitarana Basti and pippali Rasayan
2. 2003 Trupti Ladhha
in Amavata (K.C.)

7. GOPABANDHU AYURVEDA MAHAVIDYALAY, PURI

Sr.No Yr. Scholar Topic
Role of Panchakarma with Amrita Bhallatak upon
1. 1983 P.Nanda
R.A. (K.C)

7. STATE AYURVEDIC COLLEGE , LUCKNOW (U.P.)

Sr. No Year Scholar Topic
1978- Effect of Sameerpannag Rasa on Aamvat with
1. B.D.Tewari
79 special reference to R.A. (K.C)
2. 1990 Avinash Chandra Vyadhiyon kay sandarbha main Doshaj Prakrtiyon
Srivastava ka mahatva “Aamvata” kay vishesha sandarbha

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 Disease Review

main(K.C)
Aamvat roga par Rasnadi guggul kay prabhav ka
Suaman
3. 1990 deha prakrati anusar eka chikitsatmaka adhyana
Srivastava
(K.C)
Padam singh To study the effect of an indigeous herbal
4. 1992
shisodia compound Aamvatari guggul on Aamvata(K.C)
Rajesh Kumar Role of herbal compound in cases of Aamvata
5. 1994
Mishra special reference to R.A. (K.C)
Clinical Study on the efficacy of Vaishvanar churna
6. 1999 P.C.Chaudhary
in cases of Amavata (K.C)
Role of Punanavadi Churna in Aamvata with &
7. 2001 Sucheta Naithani
without Ruksha Sweda(K.C)
8. 2002 Purnima Devi A Clinical study on Aamvat(K.C)
Evaluation of correlation between Vata Prakrati &
9. 2003 M.P.Panday
Aamvata(K.C)
Satya Manav A Clinical study of an Ayurvedic regimen in cases
10. 2003
Dayal of Aamvat(K.C)
Role of Aamvatari Rasa Nirgundi Kwatha with on
11. 2006 Ashok Kumar
without Ruksha sweda in cases of Aamvata(K.C)

THE DISEASE AMAVATA :

Etymology:
The two words Ama and Vata form the word Amavata, which denotes the involvement
of these two factors in the manifestation of Amavata.
Nomenclature of the disease is very important for easy identification and
understanding, of a particular disease. It is done on the basis of vitiated doshas, manifested
symptoms, involved dushya, hetu and the basic pathological factor etc.(ex. Vata-rakta,
Raktapitta etc.)
So far as Amavata is concerned as the term itself denotes, it is formed by the union of
2 word Ama & vata which are the two predominant pathological factor acting in the disease
process. Acharya Madhava adds other dosha also.
Derivation of Amavata –
In different literature, following etymological derivations are found.
- “Amena sahito vatah amavatah”.

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The vitiated vata dosha associated with Ama is termed as Amavata.

- “Aman cha vatam amavatam”
Association of Ama and vata collectively forms the term Amavata.
- Amo apakahetuh vata, ‘swanama khyata roga vishesha- (Shabda Kalpadrum)
The derivation gives us an insight into the pathogenesis of amavata. Indigestion
causes production of Ama which along with vata makes Amavata which is well
known by its name itself.
- “Rasen dushito vatah rasavatah” (Sidhant Nidan) .
- According to kaviraj Gananathasen, the derviation of the disease is-
vitation of vata apakwa anna rasa, termed as Rasavata.
- “Ajirnanaraso hyamah tena dushito vatah amavatah.” (Sidhant Nidan)
The improperly formed annarasa is Ama and it cause vitiation of vata which is known
as Amavata.
Definition :
Acharya Madhav was the first scholar to give the appropriate defination of Amavata.
Vitiated vata and Ama simultaneously enters in the kostha trika and sandhi pradesha leading
to gatra stabdhata and trika samdivendana.. This condition is known as Amavata.
The term ‘yugapat’ means simultaneous vitiation of vata and kapha dosha, as main
pathogenic factor of the disease (B.P.Aamvat Rogadhikar/7-Pg.22)17a.
- According to ‘Atanka darpana’ commentary- Both vata & Ama are responsible
( simultaneouslly) for the patogenesis of the disease.
- Ama can taken as ‘vitiated kapha’ as per Chakrapani in Ch.Chi – 22/5.
- Lakshna and Chikitsa of Ama or vitiated kapha are alike, this can be interchanged.
Trika sandhi –
Variety of description is found regarding the word ‘trika’.
- According to Madhav.Nidan –it includes – kati, manya, amsa samdhi
- According to Dlalhana – (Su.Sha. 5/16) the word trika means –
1. sroni kanda bhaga (sacral region or sacrum)
2. Bahu greeva samghata sthala ( scapular joint, acronio – clavicular joint)
- According to ‘Aruna datta(A.H.Su-12/15) Trika means pristha dhara
- According to Hemadree it is pristhavamsadhara (ileosacral & lumboscral)

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Finally the it can be concluded that the word ‘trika’ means sacral joint, Scapular
joint, Intervertebra joint, Ileo sacral joint, Cervical joint,
- All Shakhagata sandhi
It seem that trika means-
The sites where 3 bone unite or Sites of 3 joints all together or the sites seems triangular
shape
Nidana of Amavata :
The term 'Nidana' is related with both etiology as well as diagnosis of a disease. The
factors which are responsible for the weakening of Agni and aggravation of Vata are well
considered as the causes for the production of Amavata. The causation factors of Amavata
described by the classics is shown in the table below :

Table No.1 –Showing varied aetiological factors responsible for the

production of Aamvata mentioned in Ayurvedic Litreture17B
No. Nidana H.S. M.Ni. B.P. Y.R.
1. Guru Ahara + - - -
2. Kandasaka Sevana + - - -
3. Viruddhahara - + + +
4. Viruddha Chesta - + + +
5. Mandagni + + + +
6. Avyayama - + + +
7. Snigdham Bhuktavatah Vyayamain - + + +
Kurvatah
8. Vyavaya + - - -

Viruddhahara : Eighteen types of Viruddhahara have been described in Ch. Su. 26/86-87.

Indulgence in any of these Viruddhahara leads to formation of Ama or the Dosas and thus

initiates the pathology.

Viruddha Chesta :

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Viruddha Chesta include wide variety of causative factors like sedentary habit,
exertion immediately after the intake of unctuous food (M. Ni. 25/1)17B, day sleep, awakening

at night, upholding the natural urges, excessive exercise, sexual intercourse after meals etc.

(Su.Sut. 46/507-508) which lead to the vitiation of Dosas and thus initiates the pathology.

Mandagni :

Mandagni is most important among the causative factors of Ama. This Ama is

supposed to act as antigen or foreign body inside the body and thus cause various diseases

(A. H. Ni. 12/1).

Snigdham Annam Bhuktavatah Vyayamam Kurvatah :

Physical exercise after taking unctuous food which is likely to disturb the Jatharagni

and will lead to the production of Ama.

CONCEPT OF AGNI:
Nirukti-
The word ‘agni’ is a samskrit word which derived from – ‘Ang dhatu’/Gati parak
“Ag” dhatu which means – ‘widely spreading’
- ‘Angati vyapnoti iti agnih’ Agni is wide spread in all the substances. In vedic iterature
it has specific importance.
- According to yaska –
“Agni kasmat Agrani bhavati’” In each and every proceduce worship of Agni is
indicated first. It is applicable to both the spiritual and treatment aspect. So it is called
‘Agrani’.
- In Rigveda divinity of “Agni’ is praised and said to exists as’Antaryami” in water,
davagni’ in forest trees, ‘jatharogni’ in moving organism.
- The presence of ‘agni’ in human system responsible for digestion and mestabolism is
also mentioned in upnishad and Bhagvat geeta.(15/14)
- According to Shabdakalpdrum Agni is of three types
eg.1.Bhaumya2.Divya3.Audarya18.
- The creation and destruction of the universe, metabolism and catabolism in organism
all are regulated through Agni.

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 Disease Review

Important Synonym :
Oldest Veda Rigveda contain Agni as 1st Rich.19
(i) Vaiswanara –
‘Viswan naran nayati, viswe enam nara nayanti va’ (Nirukta, Daivata 7/6)
“Viswesam naranam kukshisthotwat” (Taranatha Bhattacharya)
It means Agni exists in all human being, resides in the kostha of all organisms.
(ii) Sarvapaka-
It digests all the macro and micro-particles
(iii) Tanoonpata – (Tanoon apata)
As long as it exists in the body. Positive health is maintained and one can not
dead.

Agni in Ayurveda:
Concept of Agni is the soul of Indian medicine and considered the whole chikitsa is
nothing but correction of “Antaragni”.
The term “kaya” comprehends the entire process of metabolism. The term
“kayachikitsa” will therefore refer to the treatment of disease, originated from impaired
metabolism that is to say – the concept of kaya chikitsa rests on the concept of ‘antaragni’.
Agni in Ayurveda concerned with Kayagni / pachakagni / kosthagni / Audaryagni only.
Agni in common language means fire. The living organism maintains its integrity and
performs its vital avctivities by converting the pakadi karma or bio-physical and bio-
chemical process through Agni.
- Agni is usually employed to cook our food and render it fit for digestion. In our
chemical laboratories we employ, the agency of heat to decompose, diaintigrate, sparate,
fit for digestion, which is possible only by ‘kayagni’.
- Being the biological fire that governs metabolism. Agni acompasses all the changes
include thedigestion and absorption of food, cellular transformation, assimilation of
sensory perception, mental and emotional experiences.
Agni is therefore cover whole sequence of chemical interaction and changes in
the body and mind as Digestive abilities are related to the strength of Agni.

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 Disease Review

Agni & Ushma:

Ushna is different from agni and pitta, ushma is producesd from agni dravya,
spreading in nature, resides in the body and can converted into energy. “Agni mulam
balam pansam”.
The up and down of body temperature (ushma) denote Agni vikruti (A.S.Su-4)
Agni Types :
Agni is wide spread and is splitted to various type in various substance. In
“Darshana” it is descsribed as 4 types. Mainly-
The main 4 different types –
1. Divyagni –Resides in graha, Nakshatra (‘x’-ray, u.v.-ray can compared)
2. Bhaumagni-common fire resides in earth
3. Akaraja Agni – Resides in Bhu-garbha and in various metals like gold etc.
4. Audaryagni – Resides in udara/jathara which is the subject of Ayurveda.
Types of Agni :
According to Ayurveda, there are 13 types of agni in the body and mind according to
the conversion and the transformation made. The most important of them is jatharagni – .
1. Jatharagni -1
2. Bhatagni -5
3. Dhatwagni – 7
4. Asamakya Agni

JATHRAGNI :
In Ayurveda which deals with the knowledge of science of Ayu or life, Agni is
understood as antaragni does not indicate only Agni, but any agni in the body which has the
function of dahana, paka etc.
Charak has clearly stated that the Agni or pitta that digests the ingested food is
superior to other Agni and also controls them(Ch.Chi15/39)20.
Vagbhatta relates the pachakgni with Dhatwagni carrying a direct suggestion that the
pachakagni contributes its Amsa to the dhatu. (A.H.Su.11/34)
Site of Jatharagni.
- In between pakwashaya and Amashay, ½ Amgula left to Nabhi.
- According to Dhanwantari – it is pitta dhara kala, Relates to the organ. (Grahani)

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Function
It is already stated that the Agni which does the function of paka, dahana etc. implicit
in the pitta in the body.
Pitta located in between pakwashaya & Amashaya is panchabhautik, tiktadrava in
nature which performs the action similar to Agni due to its ‘Tejo’ component.
- It digests the food and separates the sara & kitta. (nutrient fraction and residue) in
addition while being located in its own place it contribute or gives bala to the functions of
other pitta elsewhere in the body.
The kayagni is mainly concerned with chemical process involved in gastro-intestinal
digestion.
It has 2 aspects –
(1) General – Directly concerned with the digestion.
(2) Special – Hormonal mechanisms located in the duodenal mucosa responsible for
exciting the secretion of digestive juice, pancreatic juice etc.
Amount of Jathragni :
In Bhela samitha the amount of jatharagni is also described.
In sthula kaya – yava matra pramana
In hraswa kaya – truti matra pramana
In krimi, keeta, patanga- vayu matra pramana.
Functional Stage of Jatharagni :
Different functional states of jatharagni are produced due to vitiation of doshas. there
are-
(i) mandagni – in fluence of kapha
(ii) teekshagni – in fluence, predominantly pitta
(iii) vishamagni – influence, predominantly of vata
(iv) samagni – influence of normally equilibrated doshas.
Mandagni - Due to dominace of kapha, the action of jatharagni is inhibited which
ultimately produce Ama, which is the main cause of almost all the disease.
In mandagni state, it takes a very long period for the digestion of food though
taken in a proper quantity. (A.H.Sh.-3/73,76). It produce Adhmana, Antra kujana, atopa,
gaurav etc.

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Teekshnagni - This state is predominant by pitta, leads to symptoms like, Talu sosha, Daha
etc. This person easily digests even very heavy meal in a very short time period,
irrespective of its pathyapathya, environment. It causes voracious hunger (Bhasmaka)
Acoording to Bhela, repeated hungereness is repeated there,but there is no body
nourishment as per repeated food intake.
Vishamagni - There is irregular action of agni due to the influence of vata. In this state of
jatharagni. Sometime the ingested diet is digested and sometime not. Sometime there is not
any harmful condition even after intake of apathya, and sometime there is indigestion and
abdominal pain taking least apathya.
The above condition also termed as ‘Grahani’ dosha according to Bhela.
Samagni - The state of jatharagni which ensures the complete digestion of proper quantity
food at a propser interval is called samagni.
In this state tridoshas are in equidibrium state of functioning. It is an ideal state
because it does not produce any disease.
These 4 states of jatharagni is divided on the basis of its bala (Ch. Chi.6)
The seat of pachakagni relates to the organ ‘Grahani’ responsible for holding the food
in the Amashaya for the duration of its digestion.
The references from Ayurvedic classics when examined in the light of later
developments in the medical science-shows.
- A local or regional influence exercised by some chemical factor, or complex of such
factors, which may be mainly responsible for making available to the intestine,
powerful digestive juces necessary for ensuring proper digestion of food.
- The several internal secretion elaborated by the duodenal mucosal glands, such as the
secretin, pancreoxymin, cholecystokinin, urogastrone and enterogasterone represent a
few important chemical agencies, some of which excite the secretion of the pancreatic
juice and the discharge of bile from the gall bladder. There may be many more of such
factors.
BHUTAGNI:
The physical matter in the universe is formed by the combination of the 5 bhutas.
Therefore the human body also is the product of the combination of the five Bhutas, and
substance present in the body also is panchabhautik. What ever thing is available and is
used in therapy is created from pancha Bhutas. (A.S.Su)

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Prameyas are generally divided into 2-

(i) Dravya para- Rasa, Guna, Veerya etc.
(ii) Shareera para – Dosha, Dhatu & Mala
Bhautik samanya is common for both of them. (Dravya & Sharir).
The food consists of 5 mahabhuta is digested in turn by the 5 Bhutagni and each of
its principles process to its own analogus in the human body (Su.Sut)
The digestion of food by Jatharagni leads to the break down of food into 5
distinct – physio-chemical group- parthiva, Apya,Agneya, vayaviya & nabhasa. Thus the
food substances are fit for being assimilated into and built up as part of the corresponding
Bhuta. This ‘Bhutagni vyapara’ also found in Dhatu. (Ch.Chi.15/13)
These 5 types are –
(i) parthivagni
(ii) Apyagni
(iii) Tejasagni
(iv) vayvagni
(v) Nabhasagni
The final product of ‘Jatharagni paka” suitable processed by ‘Bhutagni paka” and are
fit to be acted upon by the specific Agni present in each Dhatu. In the course of Bhutagni
paka, the agni present in the molecule of each group (parthivagni in parthiva group,
Apyagni in Apya group etc.) is state to digest the entire molecule loading to a complete
change in its qualities.(vilakshana guna-chakrapani ).
The Bhutagni paka is suggestive of a kind of autodigestion compare to anaerobic
reaction. In modern physiology and Bio-chemistry the main purpose of digestion of food in
the elementary canal is to break down the ingested carbohydrate, protein and fats which are
entirely foreign to the body (vijatiya) fit for being converted into and utilised by the body
(sajatiya)
It takes place in liver as the liver concerned with carbohydrate, lipid and protein
metabodism and it gives additional support to post digestive functions and metabolic
events.
According to Ayurveda the guna present in Ahara dravya are activated by Jatharagni
paka and actualized by Bhutagni paka in the final stage of digestive process in ‘Adho-
amashaya’ before they are utilized by ‘Dhatupaka’.

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The process of Bhutagni paka is not limited to Liver or Adhoamashaya but it extends
upto dhatu level also, as per chakrapani. The role of Bhutagni comes at the time absorption
of sara bhaga, the main site is yakrit and pitta dhara kala’. Again it comes to action when
the portion of rasa reaches to each dhatu level separately.
DHATWAGNI
The term Dhatvagni refers to Agni situated in Dhatu. It is 7 in No.
(i) Rasa Dhatwagni
(ii) Rakta Dhatvagni
(iii) Mamsagni
(iv) Medagni
(v) Asthyagni
(vi) Mjjagni
(vii) Sukragni
The nutrients that supports the body are subjected to paka again being acted upon by 7
Dhatwagni, leading to the formation of sara and kitta. (Cha.Chi 15/5)
The nutrient which naurishes sthe dhatu undergoes paka by the ushma (Agni) of the
Agni and then they are made available to the dhatu through their respective srotamsi..
(Ch.Chi 8/39).
According to Arunadatta - at the time of assimilation of annarasa by Dhatu, the
amsa of Bhutagni converts into Dhatwagni.
The presence of a portion of kayagni in Dhatu determines their vriddhi & Kshaya.
(A.H.Su).
Dhatwagni paka has a parallel in the intermediary metabodism described by moren
physiology and bio-chemistry. Changes which may takes place between the moment of
entry of nutrients to the organism and the moment of discharge of ultimate chemical
product to the environment.
The description of Dhatwagni would appear to be a broad based generalistion of total
bio-chemical reaction and each species of Dhatvagni Should therefore include many group
of reaction of specific enzymes.
The nutrient substance as processed by Bhutagni are taken-up for further metabolic
reaction by 7 Dhatwagni. The end product of Bhutagnipaka is known as “poshaka dravya”.

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Dhatwagni paka is stated metabolise the product of Bhutagni paka with the specific Agni
corresponding to each Dhatu.
It is 2 type-
(i) Prasada paka – The end product of prasada paka are utilized for nourishment of
sthayee Dhatu and upadhatu.
(ii) Kitta paka – formation of excreted material i.e mala, sweda, pitta etc.
IMPORTANCE OF AGNI IN HUMAN BODY-
1. To maintain the health it is important to keep the balanced state of Dosha, Dhatu and
Agni.
The balanced state of dosha depends on Agni. Dosha sama and prokopa is
dependent upon Agni. So samagni state should be maintained by nidana parivarjana.
(the cause which vitate Agni) (Cha.Chi – 5/136)
2. The digestion, absorption, sarakitta bibhajana, dhatu poshana etc. all are carried out
by Agni, vata & srotas. Among these Agni is most important . (Su.Sut. 35/27)
In addition while being located in its own place it contributes to and augments the
functions of other pitta elsewhere in the bnody.
3. Chikitsa is nothing but the Chikitsa of Antargni
4. It is the Agni in the body, that, the diets are helpful or responsible for the
Production of oja, bala, varna etc, because- from Apakwa. ‘Ahara rasa’ Rasadi
dhatu can not formed. (A.H.Sut.3/54)
5. Jatharagni is the main source of other Agni like Dhatwagni and Bhutagni. If Agni will
destroy, the purusha will dead. Vitiation of Agni leads to disease and samagni state
leads to health condition. The root cause of bala, varna, utsaha, prabha. etc is due to
Agni. (Ch.Chi-15/3)
6. Dhatwagnimandya is aresult of Jatharagni mandya, by which Ama is produced in the
mahasrotas and dhatwashaya. Inspite of Annarasa pusti and Dhatu dusti, mala dusti
occurs. Tridosha are also include in this mala.
Vata dusti occurs by Jatharagnimandya
Pitta dusti occurs by Raktagnimandya
Kapha dusti occurs by Rasagnimandya
Doshaprakopa occurs by durvala Agni and is responsible for all diseases.
Dhaurvalya Jatharagni is not able to digest and separate even the wholesome diet

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properly as a result of which the shareera dhatu, Updhatu, dosha, mala etc. don’t get
‘poshaka tatwa’ thus becomes weak.
1. Agni is also part of the immune system since its heat destroys harmful organism and
toxins. The activities of Agni varies throughout the day and maintaining the strength
and natural ebb and flow of our digestive fire is needed for good digestion, good
immune function and resistance to disease. It is needed to form oja.
CONCEPT OF AMA:
Derivation of The Word Ama – (Nirukti)
The word ‘Ama’ is derived form the root.
- Am Roga dhatu + Aa + Dhang Pratyaya (A.K). Here the presiding vowel is elongated
and the word ‘AMA” is formed.
- According to Hemachandra - Gatyartha Am dhatu + Nich pratyaya = Ama (A.K)
Ama by Utapatti :
“Amyatae Gamyate pakadartham iti Amah” (A.K )
The substance which is not digested properly and needs further digestion is called Ama.
- “Amayate pidyate srotasamauha aneneti Amah” (A.K.)
Substance which is detrimental to srotas is termend as Ama.
It produce pain or create pressure on Srotamukha and accumulate in Srotamukha.
- “A isat amyate pachyate iti Amah” (S.K.D.) “paka rahita kancha is bhasa”
Incompletely digested or unprocessed matter is Ama.
In Ayurveda the term “Ama” means – substance which is supposed to under go
digestion ( Amyate……iti amah)
- The term “Ama” is a synonym of vyadhi found in Charka Nidana sthana.
“Tatra vyadhiramayo gada ……ityanathantaram” (Ch.Ni – 1)
- “Prayena Ama samuthena Amaya ityuchyate” (Chakrapani)
- According to Aruna datta – “kilama samutthah sarve vyadhayah”
The most part of the disease are ingendered by Ama.
- AA – As a prefix to verb & noun. It means near, near to.
- MA – poison
Ama denotes a substance, or a group of substance which is near to poison or act like poison.
Defenition of Ama :

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The term ‘Ama ordinarily means, unripe, uncooked, immature undigested substance. It is
produced from the impaired function of the kayangni. It is a toxic substance of gastroenteric
origin.
Different definitions of Ama have been quoted in the Ayurvedic texts. Some of which
are as follows.
Due to hypofunctioning of Ushma (Agni) the first Dhatu _ ‘Rasa” or chyle is not properly
digested, instead the Anna rasa undergoes fermentation or putrefaction (Dusta) being
retained in the Amashaya. This Rasa is called as Ama. (A.H. Su.13/25) 21
Aamvisa or toxic product it act immediately and the disease produced by this Aamdosha is
incurable.(Ch.Vi.2/12)22.
Ushmane :
Aruna datta – “Agneh Alpabalatwena daurvalyena”
Hemadree – Rasagni “Ushmano Rasagneh dhatum na dosham malam Va”
Dalhana - Dhatwagni, Dhatwagnibhih apakat Ama ityuchyate ( Su.Sut. 15/38)23.

Adhya dhatu :
Aruna datta – Adya prathamam dhatu rasam rasaravyam apachitam amam prachakshate.
Hemadree – Rasa which is not capable of executing its function and also not capable of
transforming into Rakta.
Chandra nadana & sridas Pandit – Ahara rasa (usually it will not beyond Rasa dhatu)
Dusta Amashaya :
1. Hemadree – “Amasayo yatra Ama Anna tisthati” The name of this ‘Ashaya ‘ itself
suggests that the digestion of food is not completed here.
1. According to Bhava prakasha & Vijaya rakshit - The food residue which is not
digested due to hypofunctioning of Agni is known as Ama and it is the root cause of all the
disease. A residue of ahara rasa is still left behind undigested towards the end of digestion.
2. Ahara rasa which is not digested due to hypofunctioning of Agni is Ama and root
cause, provocation of all the disease . (M.Ni)24.
3. According to Vijay Rakshit in M.N. Amavata chapter – the term “Anna rasa iti Ama”.
If Annarasa is not properly digested and formed then the outcome of such a digestion is
known as Ama .

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4. The first phase of dosha dusti is Ama. (Vijay Rakshit). It means the 1 st stage of the
disease is Ama stage(M.Ni) 24.
5. The food which is not properly digested is Ama. Yet others describes – the
accumulation of Mala in the body as Ama . The Mala here denotes the by – products of
metabolism, not properly eliminated or utilized in the body.
6. According to Harita – due to ajirna. the stored rasa dhatu (retained) infected and
termed as Ama.
7. Vagbhata describes that when the food digested properly, it is good for the body like
‘Amrita’ and keeps a man healthy while if it is not digested properly and remains as
Apakwa, it is harmful for the body as the ‘visha’.
8. Acharya Charka has also described the poisonous stage of Ama while describing the
samprapti process of ‘Grahani roga’ when the taken food is not being digested properly and
remains in the stomach, then it is bound to get fermented and latter on it becomes as
harmful as visha for the living body.
9. Ama visha – The impaired vatadi dosha being mixed up with one another leads to
the formation of Ama dosha very much like the yeilding of visha ( toxic substance) by
the spoilt kodrava.
The obvious implication of these sloka appears to be that, in the absence or due to
inhibition of kayagni, the food ingested is not properly digested and the product which arise
out of such and impaired digestion, i.e. the chyme or chyle being retained in the Amashaya,
undergoes such changes as yield toxic substance. This state is spoken of as Ama.
Describing Amavisha as a serious toxic condition comparable only to acute stage of
poisoning. Vagbhata observes – in a person who consumes mutually incompatible articles
articles of dietary or ingest heavy food, arises Ama dosha, a condition which exhibits a
symtomatology comparable to that of visha and hence is harmful.
Amavisha which is intensely toxic, may endenger life, as the line of treatment of Ama
dosha and visha are the opposite kind, the former, has to be treated as one of fatal
prognosis. (A.H.Su. 8/13,14).
Again vagbhata describes ‘kaphajirna’ due to the excitation of kapha as Amadosha’.
So in short it can be said : The deficient function of Agni produces Ama which comprises
a group of toxic substances and not capable of nourishing the body, but vitiated the doshas
and cause diseases.

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Many other meanings related to Ama are available in various Ayurvedic texts as
Ama - Incompletely developed Garbha ( Cha. Sh. 8/27)
Ama - Unprocessed sneha (Ch.Si -4/48)
Amavastha - First stage of vrana shotha (M.N.-41)
Sama, Nirama purisha (Ch.Chi -15)
Amavastha as roga vishesa (M.N. 25)
Properties Of Ama.
The indigested Anna rasa possessing foul- odour & exessive pastiness deprives the body of
its nutrition and in consequence causes ‘sadana’ (M.N -25)
1. Avipakwam – the term refers to the avipaka or indigestion due to hypofunctioning of
Jatharagni, Bhutagni & Dhatwagni. The individual poshakamsa of Rasa dhatu nourishes its
particular Dhatu. Disorder rises in poshakamsa leads to metabolic disturbance that mean
“Apakva Amarupa dhatuvriddhi” occurs. So Apakva guna is always found to be in the Ama
due to huypofunctioning of Agni, Ama wherever it may be it must be understood as
Apakava substance.
2. Asamyuktam – the term refers to the incompactness. Since it is undigested, it
remains in an inassimilable state, to the body substances.
3. Durgandham, Bahupicchilam - Any apakva substance after sometime get putrified
and some foul smell is being produced in it with a characteristic extreme pastiness. The
action of coating or plastering of srotas is possible by ‘picchila guna’ of Ama.
Retarded or sluggish gastro intestinal motility and other thing leads to the fermentation,
shuktata or shuktapaka. The production of foul odour and extreme pastiness to the
putrefaction of the protein components.
4 Sadanam – “Swakarya akshamatwan iti” (Himadree)
“Amganam kriyasu asamarthya iti” (Arun datta).
Disability to do any function by bodily part is sadana. The Ama dosha, Dhatu & Mala
are being formed by the Ama produces obstruction in the natural function of the body and
then Amgasada is found.

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5. Tantumatwa – Ama being an intermediary substance with viscos and spindle

property not completely expelled out from the body.
6 Snigdhata – Ama is a substance of kapha group and due to this property it adhers to
the bodily element.
7. Guruta – Every dravya depends on Agni to become laguhu. So apakwa dravya
remains guru than pakwa dravya as in case of Ama. Guruta in Ama is due to dominancy of
Jala and prithwi Mahabhuta.
8. Aneka varna yukta – Commentator Gangadhar defines combination of various
Amsas of pancha mahabhuta are the cause of different colours such as lohita, shukla,
krishna, etc. The improper digested Panchabhautika Ahradravya produces Ama of various
colour.
9. Asukari – “Asurasukaro dehe dhavatyambhasi tailavat” (B.P.)
It is the property of Amavisa which quickly spreads in the body.
10. Shulanubandha – “vatat rute nasti Ruja” (Su.Sut. 17/8). There is no pain without the
intervention of the deranged vayu. Due to srotarodha by Ama, the proper function of vata
get hampered and causes shula.
10. Visha rupata – Amadosha displays a symptomatalogy comparable to visha. Visha is
capable of producing many diseases, likewise Ama also produces serious diseases.
1. Sarvaroga hetutwa – “Ama hi sarva roganam hetu”. (Ayurveda sutra)
Ama being mixed with Dosha, Dhatu & Mala, produces all types of disease. So in
Ayurvedic texts the word ‘Amaya’ is used for disease or vyadhi.

Pathogenesis of Ama & Definition of Sama :

As regarding Sama, Vagbhata describes it as a condition in which the tridosha & sapta
dhatus as well as Malas become permeated with the Ama produced in Amashaya. Diseases
which arise in consequence are also spoken of as Sama types of diseases. (A.H.Su. 8/11).
Doshas and Dushyas which get mixed with Ama is termed as same. It is being able to
vitiate Doshas, Dushyas, Malas and reponsible for disease production. Ama spread over
along with vitiated dosha by there marga and produces many disease. Sama dosha spreads
to all roga marga. It can goes to shakha from koshtha and vice-versa there by producing all
type of disease.

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Ama circulate along with Rasa dhatu and accumulate in place where it get obstructed
and becomes the site of origin of the disease.
- Sama dosha or Dushya are passing through the one srotas to another srotas and it
gives rise to a disease at the place where it get obstructed.
- Ama also becomes a nidanarthakara factor to produce ‘khavaigunya’ in any of the
srotas and makes the seat for “Sthana samashraya” of provoked dosha and they get
conjugated at this place i.e. Doshadusya samurcchana takes place.
- All the disease which are described under the heading of “prodoshaja vikara” is Ama
prodoshaja vikara.
Disease Production By Ama :
Agni dusti (kayagni, Bhutagni, Dhatwagni)
¯
Ama (Mixed with Dosha, Dushya and Mala)
¯
(Circulate in all srotas and kha-vaigunya at particular site)
¯ (samavastha)
vyadhi (sakhagata, kosthagata, marmasthi sandhi gata)

According to some author :

The impaired vatadi dosha being mixed up with one another lead to the formation of Ama
very much like the yielding of visha by the sploit kodrava. It means due to inhibition or
absence of kayagni the food ingested is not properly digested and the product with arise out
of such an impaired digestion being retained in the Amashaya undergoes such changes as
yield toxic substances. (A.H.Sut.13/26)
Symptoms of Ama :
To have a clear understanding of the mode of pathological state of Ama in the body, the
characteristic of doshas in Samavastha & Niramavastha should well known. Samadosha
and their symptoms are stated by samavastha. Symptoms of Ama are tabulated according to
different authors are :-
Table No.2- Showing Symptoms of Ama according to different Ayurvedic Acharyas:
Symptoms A.H. Su/13 A.H.Su 13/23-29 Y.Satak
Srotarodha + - -
Balabhramsa + - -
Gaurava + + -
Anila mudhata + - -
Alasya + - +

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 Disease Review

Apakti + - -
Nisthiva + - -
Mala samga + - -
Aruchi + + +
Klama + - -
Praseka - + +
Vistambha - + -
Arti - + -
Bidaha - + -
Tandra - - +
Hridayavisuddhi - - +
Garu udara - - +
Suptata - - +

Table No.3- Showing Charactaristics of Sama, Nirama dosha

Dosha Samavastha
Agnisada, vivandha, sthambha, Antra
kujana, vedana, sopha, toda, Amga pida,
Vata snehadai vriddhi, meghodaye vriddhi, nisi
vriddhi (A.H)
- Sarti, Adhmana, Asamchara (A.S)
Durgandha, Harita syava varna, Ghana,
Pitta guru, amla, kantha hrit daha krit, (A.H)
- Durgandha, Asita, Bahala (A.S)
Avila, Tantula, Tstyana, Durgandi, stick to
Kapha kantha, kshut udgar bigha takrit (A.H)
pralepi, picchila
Nirmavastha
Vishada, ruksha, nirvivandha, alpa
vedana, shamana in snidgdha
upachara (A.H)
Atamra Varna, peeta varna,
Atyushna,vivandhi, katurasa,
asthira, vigandhi, pakwa, balakari,
ruchi (A.H)
Phenila, pindita, pandu, Agandhita,
vaktra sodhaka Nisara, chhedi
(A.H) visada, dhavala, Madhura
rasa (A.S)

The Ama and sama states are the index of the inability of the organism to achieve a new
steady state equilibrium. Hence in planning the line of treatment and therapies, it is essential
to ascertain and determine the samata or niramata as on this will depend a decision, if
sodhana or shamana methods of treatment are to be adopted in any given condition.
Nidan of Ama :
The main factor concerned in the production of Ama is Mandagni. It is in this state that the
food ingested produce Ama.
The nidana concerning Ama formation may be divided into 4 parts :

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1. Aharaja ( Dietic indiscretion)

(i) According to guna
(ii) According to kala, Matra
(iii) Asamyak yoga of Ahara parinamakarabhavas
2. Viharaja ( unwholesome habits)
3. Mannasika (psychological factors)
4. Others.
Aharaja (Ch.Chi 15-43)
- Abhojana - Dagdha & Ama ahara sevana
- Adhyasana - Asuchi, Asatmya sevana
- Viruddha bhojan - Sushka, Ruksha Ahara
- Ati seeta bhojan - Atyambhupluta ahara (for long duration)
- Bistambhi Ahara sevana
According to guna – guru, seeta, bistambhi, suska, vidahi, ruksha, picchiha guna causes
Ama formation.
According to kala, matra – A person should eat when the previous meal is digested, because
if one eats during indigestion, the eaten food mix, with the product of earlier meal and vitiates
all the food quickly. Therefore Ajirna Bhojana, adhayshana, Vishamashana etc. produces Ama
vikara.
Again one should take food in proper quantity, because it depends on Agnivala. (Ch.Sut.
5/8) – “Aharamatra punargnibalapekshini”
Asamyak yoga of Ahara parinamakara bhava :
Ahara Parinamakara bhavas take active role on the food digestion process. Like – ushna
digests, vayu, absorbs, kleda produces looseness, sneha generate softness, kala brings it to
complete transformation and Samayoga means the use and need of the Asta aharavidhi, rutu
desa etc. Samyoga is interpreted as balanced use of 8 factors regarding diet. (Ch.Sh. 6/14, 15)
Imbalanced state of Ahara parinama karabhava causes Agni vikruti which is the main
causeof Amotpatti.
Vihara :
(i) RatriJagrana - It creates provocation of vata and kapha which produce Agni dusti and
ultemately Amotpatti
(ii) vega dharana

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(iii) diva swapna

(iv) uncomfort bed (Dukha sayya)
Manasika : (Ch.Vi. 2/9) , ( Bhel.S. 10/1.2) (A.H. Su 8/33)
- Chinta , Shoka, bhaya, Krodha, Uptapa mana (Ch.Vi)
- Irsya, Lobha, Udvega, Hri, Kama (Bhel. S.)
Others – (Ch.Chi.15/43)
(i) Mal effect of virechana, vamana & snehana.
(ii) wasting of the tissue which follows in the wake of disease ( vyadhi karshana )
(iii) Allergic states engendered by faults or change in place, climate, season. (deshakalarttu
vaishamya)
Dietic indiscretion and emotional stresses may, between them, impair the effective
functioning of the neuro – humoral mechanisms responsible for ensuring proper secretion of
the digestive juices, the disturbance of the PH in the gastro – intestinal environment and more
often sluggish and sometime hypermotility of the stomach and intestine, leads to formation of
Ama.
Following conditions are necessary for the causation of Ama, sama and Amavisha.
- Dosha vaishamya – corresponding to the neuro humoral, metabolic and cytoplasmic
events leading to –
- Mandgni or hypo functioning of – The mechanism responsible for the secretion of
the digestive juice resulting in-
- The lack of required quality and quantity of the digestive juice.
- Hyper or hypomotility of the stomach and intestine -
In Hypomotility - Retard movement of food in the GIT resulting in the fermentation
and putrefaction obviously due to the activity of some the sahaja krimi. ( intestinal flora)
In Hypermotility – the harried or accelerated emptying of the partly or incompletely
digested food.
In either case leading to mal ( impaired nutritional or metabolic state resulting in mal
– nutritional syndrome low-toxic states & lowered resistance constituting the condition
known as sama.
Classification of Formation of Ama :

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From previous discussion it is clear that mandagni at different level is the main causative
factor responsible in the production of Ama. On the basis of above definition, Ama can be
classified as follows,
1. Ama produced by Agimanadya.
(i) Ama produced by jatharagnimandya
(ii) Ama produced by Bhutagnimandya
(iii) Mala samchaya rupa Ama.
2. Ama produced independent of Agni –
(i) Ama produced as the first stage of doshik vitiation
(ii) Ama produced by ingestion of poison or other external factors.

(i) Ama produced by Jatharagnimandya –

Normally Jathargagni digests the food in the Amashaya and pachyamanashaya, and
leads to separation of sarabhaga from kitta bhaga. Due to hypofunction of Jatharagni , more
Mala is formed in compare to sara. The Ama thus formed is the main cause of Acute disorder
of the alimentary system like Jwara, Atisara, pravahika.
The Ama formed by Jatharagnimandya is as follows.
(a) Apakwa Annarupa Ama
(b) Apakwa Ahara rasa
(a) Apakwa Anna rupa Ama – The deranged Agni becomes unable to digest even the light
food and thus the undigested Anna retained in the Amashaya undergoes process of
formentation and putrefaction assuming the form of visha. (Ch.Chi 15/45)
The disease produces
- If the Amadosha comes out through upper passage it is called ‘cchardi’.
- If it comes through lower passage it is called ‘Atisara.”
- If it comes out by both passage in the acute form it is called ‘visuchika’.
- When Apakwa Anna neither expel out by mouth or by Guda it produced a condition
called ‘Alasaka’
- Grahani is the seat of Agni. But due to hypofunction of Agni when it releases the
ingested material either in ripe or unripe condition, it is known as the disorder of
‘Grahani.’

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(b) Apakwa Ahara rasa Ama – second type of Ama is Apakwa ahara rasa which is
manifested as “Rasashesajirna”, the condition, in which the Apakwa food stuff is restored
in the Amashaya to be converted into pakwahara rasa.
In modern science we can compare this’Jatharagnimandya’ with the
hypofunctioning of the neuro-humoral mechanisms responsible for the secretion of
digestive juice and regulation of general metabolism.
(ii) Ama produced by Bhutagnimandya –
Since pachakagni is the basic factor, and Dhatwagni, Bhutagni are dependingon
pachakagni, the pachakagni may produce Dhatwagnimandya or Bhutagnimandya.
Tow types of Ama can be considered at the level of Bhutagni.
(a) At first level this results, either if that particular food particle is improperly processed, i.e.
deficient in its own Bhutagni – for ex – improperly cooked food like Mandaka, Kurchika
will leads to Ama production being deficient in their own Agni.
(b) If further not digested well by sharirantargata Bhutagni will lead to formation of Ama of
that Mahabhautikamsa at the Bhutagni level.
Now if this undigested Mahabhautikamsa of Ahara reach to Dhatwagni consequently
results Dhatwagnimandya.
(iii) Ama produced by Dhatwagnimandya –
Here, at the level of Dhatwagni two types of Ama can be considered, depending upon
their process of formation –
(a) Dhataugata Ama
(b) Dhawgnimandya janita Ama
(a) Dhatugata Ama – If improperly digested Bhautikamsa produced at the level of
Bhutagni mandya, enter into respective Dhatus which are comprised of those
Mahabhuta are called as Dhatugat Ama.
For ex- improperly digested Bhautikmsa enters into respective dhatus it produced
‘Dhatu pradoshaja vikara’.
It is also called ‘sama dhatu’ because when this Ama will vitate the dosha and Dhatu,
they are termed as ‘sama dosha’ and ‘sama Dhatu’ respectively. (A.H.Su 8/11)
In Dhatugata Ama, Dhatu may not be increased in their quantity as the Ama visha
which combined with particular Dhatu will hamper the normal function of that
Dhatwagni.

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Very often it may also be found that the Dhatugata Ama may converted into the
Dhatwagnimandyajanya Ama. (Ch.Chi 15/49)
(b) Dhatwagnimandya janita Ama –
If jatharagni and bhutagni are not capable of digesting the anna Ahara rasa respectively,
the Dhatwagni also may not become efficient to digest that Apakwa Ahara rasa or
Apakwa Bhautikamsa which have reached at their Dhatwagni level and ultimately the
result is production of Ama.
Dalhana and Chakrapani in their commentaries of Sushruta have stated that the
formation of Ama need not necessarily be due to Jatharagni mandya only and it may be
also occur due to the impairment of Dhatwagni paka also.
According to charkrapani and Vachaspati in A.D., the term Dhatu used in this context
is for Asthayi Dhatu and Agni is for Dhatwagni.
Impaired functioning of Dhatwagni causes incompletely or intermediatory formed of
Dhatu thus it can increased in quantity (Apakwa Amarupa dhatu) which is termed as
Dhatwagnimandya janita Ama – ex – cholesterol.
Dhatugata Ama requires to improve that power of Jatharagni through Deepana, pachana
process, while Dhatwagnimandya janita Ama requires to improve the power of
Dhatwagni through only pachana therapy.
(iv) Mala sanchaya rupa Ama –
Mala by definition encompasses a variety of substances produced in both normal and
abnormal functioning of the body. Those which are Abadhakara and upaghatakara for the
body are called as Malas.
Chakrapani has mentioned that samadhatu are also named as Mala. Sharira dhatu
which traverse in wrong channels and the Apakwa dhatu which may cause disease
condition are taken as Mala. (Chakrapani)
As a result of Jatharagnipaka and Dhatwagnipaka various Malas are produced like
Mala, Mutra, Nakha, Kesha etc. and these Malas require to be eliminated form the body
otherwise accumulation occurs which can produce various functional and organic disease
by the derangement in different systems of the body. For ex-mala sanchaya rupa Ama is
seen in purva rupa of prameha such as – kesha nakhati vriddhi……etc. (Ch.Chi 6/13)
Rasadhatwagnimandya brings about over production of kapha which creates
srotarodha and produces kasa etc.

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So in short apart form the definition of Mala, the originator and fundamental
substance of the body like Dosha, Dhatu, Mala are also considered as Malas when they
are vitiated by any causative factor. ( Ch.Sh.6/17)
The term ‘Mala Samchaya’ used to designate Ama & sama. It has two meaning –
Metabolic waste product and Malas not properly eliminated or utilized in the body
economy. This state of formation of Ama also caused by Agnimandya.
So the first category of Ama formation produced by a long term process which
includes Samchaya, Prakopa, Prasara of Doshas in the body due to intake of different
Dosha prakopaka nidana.

2. Ama Produced Irrespective of Agni :

Second category of Ama is independent of Agni though here the rode of Agni is not
totally absent but its working is insidious. These are –
(i) Ama, the first stage of Doshik vitiation –
The processs of Dosha sanchaya reflects the first stage of samprapti. This term refers to
the primary stage of Dosha dusti. It is called Ama, because this stage is not able to
manifest the vyadhi. In the next stage, vitiated Dosha gain strength & intensity for the
manifest the vyadhi. In the next stage, vitiated Dosha gain strength & intensity for the
manifestation of the disease. So the first stage of Dosha vitiation is called as Ama.
(ii) Ama produced by ingestion of poison or other external factors - Toxic feature of
Ama is due to specific etiology. Here the production of visha is by the process of vikruti
vishama samabeta process, analogus to the formation of incompatible substance by the
equal mixture of Madhu & Ghrita. (Chakrapani)
Ama visha quickly spreads all over the body and produces severe type of the disease.
Various types of dietic errors & indiscretions leads to the impairment of digestion,
when complicated by bacterial activity cause profound toxic states. Endotoxins produced
by some parasitic bacterias can be termed as Ama.
Food poisoning produces a symptomatology closely resembling that of Amavisha. The
conditions are infective gastro – enteritis, toxic gastro enteritis etc.
Since Agni is present in each and every cells of the body, similarly may also formed
by derangement of Agni at any cellular level and it will be of several type.
STAGES OF AMAVASTHA :

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 Disease Review

Stage of Amavastha can be devided into 3 –

(i) vikrita samavastha
(ii) vikruta Amavastha
(iii) vikruta Niramavastha
Vikruta samavastha – Ama produced in the body get adheres to Dosha, Dushya, Mala
which hampers their normal function. Though there is no structure wise deformity in
Dosha, Dusya, Mala but due to Ama, they are unable to perform their normal functions.
Vikruta Amavastha –
In this condition, Dosha, Dushya, Mala improperly formed due to improper function of
Agni. Here the structural defect is seen. Sthayi Dosha, Dushya, Mala are continuously
formed to replace the deficit produced due to swabhaboparama principle. In this stage, the
Dosha Dhatu & Mala produced are structurally abnormal and are therefore they are
termed as Ama dosha, Ama dushya etc.
Vikruta Niramavastha –
After treatment of samavastha by Ama pachana this stage produce. In this stage though
the diseased condition is not cured completely and Dosha, Dhatu, Mala remains in a
vitiated state, but the Ama adhered to them gets cured by niramikarana, after this
Doshavasechana and other treatments are required for Dosha, Dhatu & Mala to make the
patient completely cured.
MODERN CONCEPT OF AMA & ITS CORRELATION WITH FREE RADICAL
THEORY :
The term “Ama” is not a single entity but is a generalised form which can be applied to
many malformed substance in the body.
- Uric acid which is produced from the impaired digestion of protein can termed as
Ama.
- Form the bacterial action (in putrefaction) the production of indol, sketol. Hydrogen
sulphide methen etc can termed as Ama.
- Lactic acid, ketone, ketonebodies produced form impaired digestion of carbohydrate
& fat can termed as Ama.
- Impaired glycogenesis also produce substance which can compared with Ama.
- Discolouration of stool is due to incomplete process of bile in intestine which can
called Ama.

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CORRELATION WITH FREE RADICAL :

Free radical is an atom/molecule that contain one or more unpaired electron which
requires neutralisation by free radical scavengers. Thus it exists in incomplete metabolic state
which is also the state of Ama described as Avipakwam.
-Asmyuktam state of Ama correlated with inassimilable state of free radical which exist in
free state.
Durgandha or putrafaction occurs due to damaged cells caused by F.R
- Ama as picchila form stick to the srotas or body tissue, like F.R. quickly attack the
healthy molecule of the body to seek stability in their structure.
- Impairment of Agni at cellular level causes the generation of Ama as well as F.r.
where body’s primary defence is disturbed.
- Certain toxic substance like heavy metals also produce F.R. similarly Ama also
produced from visha dravya.
- Like Ama, depending upon the site and method of production , many different forms
of F.R. are produced.
IMPORTANCE OF AMA :
1. According to Maharshi Charka. First sama, nirama condition should be examine and
than treatment should done.
2. Symptoms can be observed in sama vyadhi which also proves the importance of Ama
in sama, nirma condition of the disease.
3. Different treatment principles are advised to sama & nirama condition –
In samavastha – Apatarpana is main treatment where as in niramavastha – samtarpana
is advised.
- samavastha is first treated with Langhan and Pachan.
Sodhan should not done at once due to spreading of Dosha all over the body (in
cellular level, Leena dosha). By pachanakarma first it is made to pakwa and latter
shodhan can applied. In niramavastha Langhana should not be advised, here shodhan
can apply.
4. The knowledge of sama & nirama is necessary to avoid all kind of vyapad while
treating the patient.
5. After all it is said that – The medicine used in a Nirma deha works like Amrita.
CONCEPT OF VATA :

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Derivation of The Word Vata (NIRUKTI )-

- The term ‘vata’ is derived form the root. ‘va’ which means-‘gatigandhanayoh’ I.e. to
move (Su.Sut.21/5).
- ‘Gati gandhopadanarthasya ‘va’ dhatoh ‘Asrigdaradibhya Ityadisutrotpanne Tan
pratyaya vata iti rupam’ (Dalhana on Su.Sut.21/5)
To the verb root ‘va’ addition of ‘tan’ pratyaya and expelling ‘n’ pratyaya leads to the
term ‘vata’.
Va dhatu + Tan pratyaya = vata (‘n’ expelltion)
- The term ‘Gati’ has 4 maning.
(i) Gamana (to move)
(ii) Gnana (to make known)
(iii) Prapti (to gain)
(iv) Moksha
Usually ‘Gati’ indicates to the ‘motor function’
- The term ‘Gandhana’ has also 4 meaning.
(i) Soochana – (Himsarthaka-To inform against information, intimation)
(ii) Prakashana – (To enlighten)
(iii) Utsaha – (To enthus)
(iv) Prerana – (To stimulate)
The information is also known as knowledge and it is gained by reception through the
5 sense organs i.e. sensory functions.
- In Siddhanta kaumaudee-
To the same verb root ‘va’ – addition of ‘kta’ pratyata or ‘knt pratyaya’ derived
the term vata.
The movement in the body is due to contraction & relaxation of the mascles
i.e. motor function
DEFINITION OF VATA –
- “Vata gatim karoti pravahati iti vayuh”
- “Vati gandhayati suchayati iti vayah” (S.S.M.)
Synonymes :
In the text Amarakosha, 20 type and in Abhidhara chudamani, 26 type of paryaya of
vayu has described some important paryaya with its nirukti are given below –

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Vayu – vati iti vayuah

Pavana – punati iti pavana
Sameera – smayak etc
Anila – aniti jivati, Jivayati va sa anidah.
Maruta – mriyante anena briddhena vina va iti marutah.
Sparshanan – sprishyati iti sparshanah.

WHAT IS VATA-
- Vata is that primal constifuent of the living body whose structure is ‘Akasha’ and
‘vayu’ and whose function is Rajasika. It being concerned with the production of
those somatic and psychic processes which are predominatly rajasik or dyanamic in
nature. Hence the presence of vata is to be inferred in such mental phenomena as the
exhibition of enthusiasm, concentration etc. It upholds all the supporting constituents
and their due circulation throughout the body.
- Vata is the prime mover and motivator in the human body responsible for the intiation
of every kind of activity.
SWARUPA OF VATA-
In Charka Sutra 12/20 the atmaroopa of vata are – .
1. Raukshya 2.Saitya 3.Laghava 4.Vaishadya 5.Gati
6. Amoortawa 7.Anavasthitatwa
In Ch-Sut.12/3. the Atma roopa of vata-
1. Asamghatam 2. Anavasthitatwam
In Cha Sut. 12/3-
1. Anasadhyam (inaccessible)
In sushruta it is described as
1. Swayambhu
Sharir vayu is a bio-physical force, event or phenomena. The manifestation of
this force appears to be intimately correlated with some material substances in the
body which possess sensible qualities.
Asanghata –
‘Asamghatamiti Avayava samghata rahitam’ (Chakrapani)
The term ‘Asamghata’ means-
Devoid of a definite structure. The absence of a corporeal form like pitta and kapha.

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Amoortatwa – i.e invisibility – (Adrishya)-Chakrani on Ch.Sut.20.

This is due to predominace of Akasha and vayu Mathabhoota. According to
shusruta – it is “Avyakta”
“Avyakto adrishya murttih” (Dalhana-Su.Ni.1)
Anavasthitatwa – (unstability)
“Anavasthitamiti chalaswabhavam” (Chakrapani on Ch.Sut. 12/3)
chala – Directional in character. Vata moves from Buddhi & mana towards
karmendriya where as in sensory libres the movement is towards ths mana and
Buddhi.
- Vata is instantaneous in action and radiates through the body in repeatative currents.
(asurcari,mihuschari-sushruta)
Swayambhu-
According to sushruta shareera vayu which courses through the body is self
originated, self propagated, subtle and all pervasive.
Vata may be self originated in Buddhi which initiate the action in the body,
(cha-sha-2) after conclusive judgement (Nischayatraka jnana) about the information
transmitted by mana regarding the Arther as received from Jnanendriyas. Mana may
also trigger Buddhi for action without sensory connection and this independent
triggering is understood as “swayambhu”
VATA GUNA-
The characteristics of vata described in various texts are –
Cha.su 12/4 – (i) Ruksha (ii) Laghu (iii) Seeta (iv)Daruna (chala) (v) Khara (vi)
Vishada
Cha.su-1- (i) Rusha (ii) Laghu (iii) Seeta (iv) Khara (v) Vishada (vi) Sukshma
Cha.vi -8/98 - (i) Ruksha (ii) Laghu (iii) Seeta (iv) Chala (v) Vishada (vi)
Parusha (vii) Seeghra (viii) Bahu
A.H.Sh -4/10- (i) Ruksha (ii) Laghu (iii) seeta (iv) chala (v) khara (vi)
Sukshma
Su.Ni-1/7 – (i) Ruksha (ii) Laghu (iii) sheeta (iv) khara (v) Asukari (vi)
Muhuschari
Others special characteristics.
(Vii) Avyakta vyakta karma (viii) Rajobahula

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Table No.4- Showing Vata Guna According to Ayurvedic Acharyas

Guna Ch.Su.12/4 Ch.Vi.8/98 Ch.Sut.1 Su.Ni.1/7 A.H.Sh4/10

Ruksha + + + + +
Laghu + + + + +
Sheeta + + + + +
Daruna + +(chala) - - +(chala)
Khara + - + + +
Vishada + + + - -
Parusha - + - - -
Sheeghra - + - - -
Bahu - + - - -
Sukshma - - + - +
Asukari - - - + -
Muhusehari - - - + -
Total 6 8 6 6 6

Avyakto vyakta karma-

‘Although invisible in itself, yet its works are patent or manifest.
- ‘Avyakto Adrishya moortti vyakta karma prakata kriyah’ (Dalhana on Su.Ni1/7).
It is invisible but can perceived by Anumana pramana.
Asukari – It is instantaneous in action
Muhuschari-
‘Muhurmuhu prakritibhutopi charati iti, muhaschari’ (Dalhana on Su. Ni 1/7)
- It radient through the organism in constant current.
Repeatative discharges or rythimicity occur normally in many of the neurons
of the CNS. For the maintainance of Physiological functions, Vata should have
movement without obstruction. An obstruction to its movement will lead to
pathological condition (Margasyavarane cha)
Rajo vahula – It abounds in the fundamental quality of Rajas.
Yogavahi – (Ch.Chi.3/38) – Yogavahi param vayu sanyogat ubhayanthkrit. Vata when
comes in contact with pitta or kapha, it takes numerous in number.
VATA STHANA –
Samanya sthana – Adhorabhi (A.S.)
Vishesha sthana – Pakwashaya
Others – Kati, sakthi, srotas, asthi, twak, pala, vasti, purishadnana.
Table No.5- Showing Vata Sthana According to Ayurvedic Acharyas
Vata sthana Ch.Sut.20/8 Su.Sut. Su.Ni. A.H.Su.121 A.S.Su.20/3

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Basti + - - - -
Parishadhana + - - - -
Kati + - - + +
Sakthi + - - + +
Pada + - - - +
Asthi + - - + +
Pakwashaya + - + + +
Sroni - + - - -
Guda - + - - -
Srotra - - - + +
Twak - - - + +

According to Atharva veda – Location of vata – upper portion of Mastiska

VATA KARMA – (PRAKRUTA)
1. Vata is responsible for al activities of the body and in fact it constitute the very life of
living being.(Ch.Su.)
2. In Ch.Sut, A.H. Sut. 11/1-2-
Utsaha – Governs enthusiasm (mental state)
“Karyesu udlyoga manasah” (chakrapani)
Utswasa – Govern Respiration
Chesta – Motor activites of the body.
Vega – Regaulation of natural urges.
Spino-cerabral reflex which can be volitionally inhibited or provoked.
Dhatunam Samyak gati – The regulation of the proper circulation and functions of 7
dhatus.
Akshanam patav – proper function of sensory organs. (A.H)
Sama Moksha – proper expulsion of the waste product form the body.
3. In Su.Ni 1/10-
- Dosha dhatwagni samata
- Vishaya samprapti – (Savda, Sparsa etc.)
- Kriyanam anulomana – normal function like respiration, circulation etc.
4. The movement in the body is due to contraction and relaxation. Of the muscles i.e.
motor functions.
5. In Ch.Su.12 -
(a) Vayuh Tantrayantradhara – (Intigration) upholder of structure and function of the
body

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(b) Pravartakasehaetanamuccha vachanam – impleller of upward and downword

movement.
(c) Niyanta praneta cha manasah- controller and conducter of mind.
(d) Sarvendriyanam uddyojakah- Onspirator of all Indriyas (motor & sensory)
uddyojakah-prerakah (chakrapani)
(e) Sarvendriyarthanam Abhibodha – saevendriyarthagrahakatwena (charkapani)
conveyer of all sense stimuli.
(f) Sarva sharira dhatu by vyuhakara - creator of body elements (synthesis of dhatu)
(g) Sandhanakarh sharrerasya- maintain the cohesive unity of the body.
(h) Pravarttako vachah- it brings about speech.
(i) Prakriti shpasrsa shavdayoh-Basis of sound & touch
(j) Srotrashparsanayormoolam – Root matters of the organs of hearing & touch.
(k) Harshotsayoh yoni – origin of all excitement, joy & enthusiasm
(l) Sameerano Agnih – stimultor of Agni
(m) Dosha samsoshanam- cause of the doshas getting dried up (sareera keeda)
(n) Kshepta vahirmalanam - It is the cause of waste product being thrown out of the
body.
(o) Sthulanu srotasam bhetta – it is the creator of all vessels of the body both sthula
(macro scopic) and sukshma (microscopic)
(p) Karta Garbhakritinam – it is the cause which makes embryo in the womb to take
particular form. (Division & differentiation of cells)
(q) Ayushonuvrittipratyaya bhuta – it stands as an evidence of the existence of life.
Table No.6- Showing Vata Vriddhi Lakshan According to Ayurvedic Acharyas
Lakshna Su.Sut 15/8 A.H.Sut. 11/6 A.S.Sut 21/6
Sharirika
Bak parusyam + - -
Karsyam + + +
Karshnayam + + +
Gatra sphurana + +(kampa) -
Ushma kamita + + -
Nidra nasa + + -
Alpa balatwam + - -
Gadha varcha + - -
Anaha - + -
Bala bhramsa - + -
Indriya bhramsa - + -

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Sakrit graham - + -
Bhrama - + -
Atopa - - +
Majja sosa - + +
Asthi sula - - +
Mala samga - - +
Adhmana - - +
Manasika
Pralapa - - -
Dinata - + +
Moha - - +
Bhaya - - +
Shoka - - +

Table No.7- Showing Vata Kshaya Lakshan According to Ayurvedic Acharyas

Lakshana Su.Su.15/11 A.H.Su. 11/15 A.S.Su. 26/9
Shareerika:-
Alpa chesta + - +
Alpa vak + + +
Apraharsha + + +
Mudha sanjnata + + +
Anga sada - + +
Praseka - Shleshma +
Aruchi - Vriddhi Amaya +
Hrillassa - + +
Agni vaisamya - - +
Manasika:-
Sajna moha - + +
VATA PRAKOPA LAKSHNA –
“Virddhi hi dwidha chayakopa bhedena” (A.S.Su.20)
“vilayana rupa vriddhi prakopa” (Su.Su 21)
Dosha vriddhi si 2 type.
(i) chaya (ii) prakopa
Prakopa is the condition in which dosha having increased and accumulated in its own place
being excited by appropriate causes spread over to parts other than its own.
According to sushruta – Vata prokopa lakshana like kostha, toda samcharana are lakshana
of prakupita vata.
VIKRUTA VATA KARMA –(A.S. Su. 20/20 )–
1. Srams – sandhi bhramsa/Adha patana/sthana chyuti
2. Vyasa – To spread
3. Samga – Avarodha (of matra mala)

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4. Sada – sithilate ( of shareera)

5. Bhedana – To tear
6. Toda – Suchee vidhavat pain
7. Harsha – Romancha
8. Vartta – Mala varttana (Round shape)
9. Angamarda
10. Kampa
11. Vyatha – Compressing pain(of anga)
12. Vesta
13. Bhanga
14. Shula
15. Sosha
16. Swapa
17. Parushya
18. Sausurya
19. Samkocha
20. Spandana – (chala)
21. Syava Aruna varna ( of Twacha)
Including above these symptoms some others symptoms has been described in
(Ch.Sut.20/2).
1. Bharamsa – distal displacement
2. Chala – shareera spandana
3. Chesta – (shareera/mana chanchala)
4. Stambha
5. Kanjana
6. Kharata
7. Visadata
8. Asya vairasata etc.
VATA PRAKOPA KARANA –(Chikitsa Kalika) –
1. Vyayama 7. Apatarpana
2. Prapatana 8. Bhanga
3. Kshaya 9. Vijagara

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4. Vega dharana 10. Ati trasa

5. Ati seeta 11. Ruksha, katu, kasaya, tikte, sevana
6. Varsha kala 12. Anna paripaka avastha (Antima)
7. Aparahna kala
In A.H.Ni Vagbhatt says :
Ahara – tikta, ushana, kashaya, alpa, ruksha pramitasana
Vihara – vega dharana – vyayama
Vega udeerana – maithuna
Ati accha bhashana
Manasika – Bhaya, Soka, Chinta
Samaya - Grishma Anta ( varsha)
- Dina Anta
- Ratri Anta
- Bhojana Anta
Otheras – kriya atiyoga (vamana, virechanadi & other chesta) in short vata prakopa
occars due to 2 main cause.
(i) Dhatu kshaya – Due to ruksha aharadi
(ii) Avarana – (sanga) – obstruction in the pathway of vata
SPECIAL FUNCTION OF SPECIAL GUNA OF VATA :-
Ruksha – Rukshata, Krishata, Swarabheda, Nidra alpata, jarjara
Seeta – Seetata, kampa, stambha
Laghu – Gati, chesta, Alpa chesta, Aniyata chesta
Chala – sandhi, asthi, bhru, hanu, jihwa, chanchalata
Vishada – sandhi, atopa, amga sphutana
Sara, daranu, amurta, sukshma – yogavahi.
Parusha – kesa, roma,. Nakha, danta parusata

CLASSIFICATION OF VATA
The 5 classes of vayu located in their specific regions contdribute towards the
integration and maintainance of the body.
These 5 types of vata are –
(i) Prana (ii) Udana (iii) Samana (iv) Vyana (v) Apana.

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These classification is based on their, name. specific site, specific function and role in
different disease.
According to Acharya susruta, the 5 special karma of 5 types of vata are –
Praspandana, Udvahana, Purana, Viveka, Dharana
Table No.8- Showing Sthana ,Varna of Individuals Vata
According to Ayurvedic Acharyas
Mukhya
Vata Pravartana Desa Level In C.N.S. Varna
Adhisthana
Moordha – Kantha (A.H) ura,
Reticular for
(Cha,A.S) karna, jihwa,
mation for the Drutatara
Prana Nabhi – (su) Asya, nasika
brain stem to (morten silver)
Hridaya – (cha),
medulla oblaganta.
(Sarang.) Mukha (Su)
Reticular forma
tion from lower
Nasa (A.H. nabhi,
part of pons to the
ura, kantha (Cha)
Vra (A.S, spinal cord up to Kasheerabh
Vyana Urdhwa jatru
Sarang.) c3 c4 c5 t2 t6 (milky)
(Su.) kantha,
motor nuclci of
nasika (A.S)
seranial never
7,9,10,11,12
Kostha (A.H.)
Antaragni
Amapakwashya
sameepa (cha, Mesentric &
(S.U.) swedavaha, Indra gopa
Samana A.S) subcutaneous
Ambuvaha, (orange, red)
- Nabhi – plexus of GIT
dosavaha,
(sarangdhar)
srotas(Cha.)
Hirdaya (A.S) Anterior & Lateral
Sarva shareera Sphatika
Vyana sarvadeha horn cell of spinal
(cha, su, A.h.) (crystal)
(Saranga dhara) cord(T,-L2 or L3)
Apana Apana Pradesh Sroniguda, Lower lumber & Raktabha
(A-S) Mutrashaya sacral Segment (reddish)
pakwadhana (Su.) (A.H.) Vrishana,
Guda(sarang vasti, medhra,

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Nabhi, guda(cha)
adhana) Uru,
Bankshana(A.S)

Table No.9- Showing Karma, Pravartan, Disa of Individuals Vata

Vata Karma Action Pravartan Disa
Multi directional
Sthivana,kshavathu,udgara,swas
(sarva)
a kriya, Ahar intake(cha), prana
Sensation form all
avalambana, anna pravesha
Prana sense organs are
(su), Buddhi, Hridaya, Indriya
regulated
chitta dhruk(A.H), mena,
dhamani dharana(A.S.)
Vak pravritti, prayatna, Gives
Voluntary phase of
vala,varna toshreera(cha),
swasa kriya, Upoward
Udana Bhasana, preenana,
asychological (urdhwa)
Dhidhrutismritimana vibidhana
function.
(A.S.)
Gives strength to jatharagni
(Chq),Anna pachana, sara kitta
bheda (su),Anna grahana,
pachana(A.H) Antaragni Secretion of GIT,
jandhukshana, pakwamasaya neural control &
Samana Hori lontal
dosha,mala,sukera,artlava,Amb function of para
u vahabnq,jrota vichari, sympathetic division
Apakwa anna dharana, pchana,
vivchana,kitta adho naaayana
(A.S)
Tati prasarana, Akshepa,Nimesa
(chq), rosa
samvahana,seda,rakta nirmana
Action on heart &
& elimination,rakta
blood vessel, motore Multi directionakl
Vyana samchalana(su) Rasa
function of (sarvo)
vikshepana(A.H),Jrimbhana,An
voluntary muscle
na swadana, srofa sodhana,
Jonau sukra pratipadana, Dhatu
tarpana(A.S)
Sukra,mukra,purisha,arttav,garb Function of
Adhe(Down
Apana ha biarjana at their Annacaha &
ward)
time(cha,su,A.H,A.S) purisavaha srotas

VATA/C.N.S ACTION –
From the above study it is seen that vata is closely resembles with the totoal CNS
action that of the nerve impulses. The energy for the transmission of the impulse is stated to
be derived from the nerve fibre over which it passes. The self propagating nature of the

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nerve impulses is due to circular current flow and successive electric depolarization to the
firing level of the membranes ahead of action potential. So vata is not a physical matter but
a form of energy capable of conducting some physiological function in the body.
Muhuschari – Repitative discharges or rythmicity occur normally in many of the neurons
of the CNS.
Chalatwa – conduction of nerve impulses in one direction from the neurons through axon
to its termination. It moves form buddhi and mana towards karmendriya where as in
sensory fibres the movement, is reverse.
IMPORTANCES OF VATA –
1. So long as vata lasts in the body as long does life exists. (Bhe.Sa)
2. Ayushonubrutti – (Ch.Sut.12)
It is indivcative of the confinuity of life.
3. Vata is powerful and important because of its control over the function of body
(Bibhutwat)
- Asukaritwat – it is capable to quickly traversing through all the minute channels of
the body. It is capable to spread throughout body.
Anya kopanat – it is capable to vitiate other factors.
Swatantryat – It remains in a free state. It keeps all other doshas in motion, but itself
don’t alter by any other doshas.(independent)
Bahurogatwat – It causes large number of disease, compairatively to other two
doshes. (A.H.Sh.)
4. Vata is that force which keeps the kapha,pitta, dhatu & mala (all of which are
incapable of independent volition) in motion very much like the wind which is the
force that propels clouds from place to lace in the sky. (Sharangdhara.Pu .Kha.5/25) .
5. Vata excels in vala, parushata,sheeghra and in causing emergency situations.
(Ch.Su.12)
6. A person whose vata dosha is not hampered, which is at its own loci and its natural
form,that person leads a healthy life of 100 years. (Ch.Chi 28/34).
7. According to Acharya Charak vayu is the total life span and strength of our body. It is
the holder of our soul, total aniverse is vayu, also the God. It can do everything im our
life. (Ch.Chi 28/3).

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8. The disease of sakha,kosha,marma, sandhi (any rogamarga) or the disase involved in

any rogamarga like urdhwa, adha, tiryag,or it is situated in sarvanga or Ekanga, the
cause is only vayu. (Ch.Si. 1/38)
9. Vata is responsible for the equilibrium state of other doshas, dhatu, malas, & agni.
(Ch.Su.18/49)
10. The capacity of vayu is unimaginable. It is the king of all doshas & all roga . (Su.Ni .
1/8)
11. In Hatha-yoga pradipika – it has been described mana is the controller of all indriyas.
& vayu is the controller of mana.30
12. According to susruta it one among the 12 pranas.
13. In all shulas – vata is generally involved with its priority.
VATA IN AMAVATA-
- When the normal physiological process in which vata is produced is impaired & results in
the malformation of vata. Then it is termed as Amavata.
- Vata can be of 2 types due to Ama – when Ama producd in body get associated which
vata then it is termed as samavata.
- When Ama adheres to vata, the clinical symptom produced are well discribed in texts like
Agnimandya, vivandha etc.
- Vata dosha pleys an important role in the manifestation of the disease Amavata. Srotas
dusti also occurs due to vata.
- Ama is thrown out by vitiated vata, to sleshma sthana as vayu keeps the Ama in a mobile
state
- Chesta like Akunchana,prasarana is restricted in Amavata due to pain. It reveal the
predomi nance of vata dosha.
- There are several phase of Doshik vitiation like vriddhi, kshaya, prkopa of vata in
different stages of Amavata.
- According to the site and function of different types of vata, the symptoms are very much
produced in Amavata,these are as follows-
Prana vayu – sira sula, moorcha,praseka etc.
Udana – cchardi
Vyana – Sandhi graham,sandhi sula,sadana,Anga gaurava.
Samana – Agni Mandya,Ama formation,Atopa

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Apana – Vivandha,Bahu Mutrata,Antrakujana.

Niscalasya :
Sedentary habit is responsible for the initiation of Kapha Dosa which further impairs
the normal function of Agni and will lead to Ajirna and consequently helps in the production
of Ama.
(d) Samprapti :
Formation of Ama and Vata Prakopa are the main events in the manifestation of
Amavata.
Formation of Ama :
Because of the disturbance in the normalcy of Agni (Jatharagni), either Vishamagni or
Mandagni will be resulted according to Doshic predominance (aggravated due to their
specific etiology) i.e. Visamagni by Vata, Mandagni by Kapha Dosa (Su Sut. 35/9). This
disturbance in Agni will alter the normal process of digestion which results in formation of
improperly digested food material which is otherwise called as Ama (A. H. Su. 13/25, Ch.
Chi. 15/93). This is the stage where Ama is formed by Annarasa by the involvement of
Jatharagni only. If this state is continued or indulgence of etiological factors are still
continued, the disturbed Jatharagni will lead to weakening of all the other Agnies viz.
Dhatvagnies, Bhutagnies, as it is the supportive Agni for all the other Agnies (Ch. Chi. 15/39-
40). So, according to the duration and other etiological factors, Ama will be formed at
different levels of Doshas and Dhatus. At this level the specific Dosas or dhatus involved
with Ama will be called with the prefix Sama, for example Samavata, Samapitta, Samakapha,
Samarasa and so on (A. H. Su. 13/27)24a-b.

Symptoms of Ama :

Acarya Vagbhata gave the general symptoms of Ama as - Srotorodha (obstruction in

the channels), Balabhramsa (general weakness), Gaurava (heavy feeling of the body), Anila

Mudhata (impaired activity of Vata Dosa), Alasya (lazyness), Apakti (indigestion), Nisthiva

(excessive salivation), Malasanga (constipation), Aruci (distaste) and Klama (lethargy) (A. H.

Su. 13/27).

Symptoms of Samavata :

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In the context of Amavata the symptoms of Samavata have great importance. They are

Vibandha (constipation), Agnisada (diminished appetite), Sthambha (stiffness), Antrakujana

(kooing in intestine), gradual or sudden manifestation of Vedana (pain), Sotha (oedema),

Toda (pricking sensation) and restricted movements of body parts. These symptoms are

aggravated by oleation, during morning hours, at night and during the cloudy climate (A.

H.Su. 13/Praksipta).24c-d

Role of Vata :

Though Ama plays a major role in the manifestation of Amavata, unless and until it

gets lodged (Sthana Sansraya) in joints it cannot produce the disease. Here, the Vyanavayu

one among the five varieties of Vata plays an important role by transporting the Ama to the

abodes of Kapha (Sleshmasthana) - joints (Sandhis) through general circulation. In addition

Samanavayu which is also responsible for digestion and assimilation will also play a role in

the formation of Ama if it is disturbed.

Manifestation of the disease Amavata :

Vata aggravated due to its specific etiological factors transports the Ama (formed as

described earlier) to the abodes of Kapha - Amasaya and Sandhis. The Ama thus reached will

get more Apakvavastha (morbidity) due to high content of Kapha at its abodes and will be
recritiated by Vata, Pitta and Kapha Dosas. The Ama thus formed will have different colours

and it causes obstruction in Rasavaha and Annavaha Srotas due to its Atipiccilata (excess

sliminess). The involvement of Rasavaha, Annavaha Srotas will in turn lead to Daurbalya,

Hrdgaurava and further weakening of Agni. Ultimately the Ama formed in abundance along

with Kapha with the help of Vata reaches the Sandhis and gets manifested as Amavata (M.

Ni. 25/2-5)25-25a.
SAMPRAPTI OF AMAVATA (Schematic representation)
Nidana Sevana

Jatharagnimandya Vataprakopa

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Amotpatti

Aggravated Vata propels Ama throughout the body,

especially to Sleshmasthanas through Rasayanis

Repeated vitiation of Amarasa by all the three Dosas

Srotobhisyanda

Amavata Vyadhi

Samprapti Ghatakas :

A vast number of factors invariably take part in the manifestation of a disease and are

collectively known as Samprapti Ghatakas. The Samprapti ghatakas of Amavata are :

i) Udbhavasthana Amasaya and Pakvasaya

ii) Sancarasthana Throughout the body - Rasavahini

iii) Adhisthana Sleshmasthana, Sandhi

iv) Rogamarga Madhyama

v) Agni Jatharagni,Dhatvagni

vi) Ama Jatharagni mandyajanya

vii) Dosa Tridosa; Vyana and Samanavayu,

Pacaka Pitta, Kledaka and Sleshaka Kapha

viii) Dusya Rasa, Majja, Asthi, Sandhi, Snayu,

Purisha, Mutra

ix) Srotas Rasavaha, Majjavaha, Asthivaha,

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Purishavaha, Mutravaha, Annavaha

x) Srotodusti Sanga

xi) Vyadhisvabhava Asukari, Kastatama, Punah Punah

Akramanasila

Sankhya Samprapti :

On the basis of involvement of Dosas Amavata is divided into 7 types viz.

1. Vataja, 2. Pittaja, 3. Kaphaja, 4. Vatapittaja, 5. Vatakaphaja, 6. Pittakaphaja, 7.

Sannipataja (M. Ni. 25/11).

Again it is classified according to the severity into two types :

1. Samanya Amavata and

2. Pravriddha Amavata (M. Ni. 25/6)26

Here, Samanya Amavata is the first stage of Amavata with more or less general

symptoms or less severe. The more advanced stage of this is Pravriddha Amavata. Where as

Harita classified Amavata as :

1. Sarvangi and

2. Pakva

On the basis of clinical manifestations it is of five types viz.

1. Vistambhi Amavata, 2. Gulmi Amavata, 3. Snehi Amavata, 4. Sarvangi Amavata, 5.

Pakva Amavata (H. S. 21).

Depending on the chronicity, the disease is classified into :

1. Navinamavata and

2. Jirnamavata.

A clear parameter regarding classification of Amavata as Navina and Jirana has not

been laid down but generally after one year Amavata may be considered as Jirna.

Purvarupa :

As Ama and Vata are the major factors in the pathology of Amavata, the symptoms

related to Ama and Vata can be seen as prodromal symptoms of Amavata.

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The symptoms such as Aruci, utrahahani, Alasya, Apaka, Angasunyata and jvara are

also considered as a purvarupa of Amavata. In addition :

1. Daurbalya

2. Hrd Gaurava and

3. Gatrastabdhata

are also mentioned as purvarupa of Amavata (M. Ni.25/6)26

Rupa :

The onset of Amavata is insidious and involves many Samprapti ghatakas in the

disease manifestation and hence variety of symptoms will be produced at different levels by

different Samprapti ghatakas. As Ama formation is the first and foremost stage in the process

of Samprapti the symptoms such as Aruci, Angamarda, Alasya, Apaka, Angasunyata, jvara,

mamsaksaya, stabdhata and trsna are seen at earlier stage (M. Ni.25/6, B.S., Y.R.).

When the Ama along with Dosas gets sthanasamsraya at Sandhi it produces the

symptoms such as sotha, ruk, graham, Gaurava and Arthi (A. Ni. 116-117).

The signs and symptoms according to dosanubandha -

i) Vatanubandha Trikasandhisula

ii) Pittanubandha Sandhigraha and daha

iii) Kaphanubandha Stainmitya, guruta and kandu

(M. NI. 25/11 and A. Ni. 118)27.

Rupa of Pravrddha Amavata :

With the progression of disease process the symptoms become severe and involve

more number of joints. In addition complications may also develop. The signs and symptoms

are praseka, Aruci, Asyavairasya, trt, chardi, Agnidaurbalya, kuksirula, vibandha, ruksika-

thinya, Anaha, Antrakujana, sarujanisotha, siroruk, hrdgraha, bhrama, murcha, bahumutrata,

gaurava, Alasya, daha, nidraniparyaya, grahani dosa, Amatisava, Angavaikalya, jadya,

Vataroga, sandhisabda and Anyain upadravani. (M. NI. 25/7-10)28

Upadrava :

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Upadravas are those rogas either Sthula or Anu which develops after the manifestation

of Pradhana roga with some dosic involvement. The deformities like Angavaikalya (Harita),

Khanja, Sankoca (Vijayaraksita and M. Ni. 25/10) explained Vatavyadhis if seen in Amavata

patients and / or the symptoms seen at the advanced stage of Amavata (Vacaspati) are said to

be upadravas of Amavata. Whereas Vijayavarsita in M. Ni. 25/10 differentiated the symptoms

of advanced stage with that of upadravas.

Table No.10- Showing Sign & Symptoms according to different Ayurvedic Acharyas
Symptoms M.Ni. A.Ni. B.S. Y.R. H.S.
Daurbalya + - + + -
Hrdgaurava + - + + -
Gatvastabdhata + - + + -
Angamarda + - + + -
Aruci + - + + -
Trisna + + + + -
Alasya + - + + -
Gaurava + + + + -
Jvara + + + + +
Apaka + + + + -
Angasunyata + - + + -
Sandhiruja + + + + +
Sandhisotha + + + + +
Sirassula + - + + +
Trikasula + - + + +
Agnisada + + + + -
Praseka + - + + +
Utsahahani + - + + -
Asyavairasya + - + + -
Bahumutrata + + + + -
Kuksikathinya + - + + -
Kuksisula + - + + -
Nidranipargaya + - + + -
Chhardi + + + + -
Bhrama + - + + -
Murchha + - + + -
Hrdgvaha + - + + -
Vibandha + + + + -
Jadyata + + + - -
Antrakujana + + + + -
Anaha + + + + -
Staimitya + - + + -
Kandu + - + + -
Sandhiraga + - + + -

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Daha + + + + -
Amatisara - - - - +
Angavaikalya - - - - +
Grahanidosha - - - - -

Sandhyasadhyata (Prognosis) :

The Amavata with Anubandha of solitary dosha, short course of the disease, presence

of the symptoms in the wilder form, affliction of fewer joints and absence of upadrava is said

to be sadhya. Involvement of two Doshas suggest krcchrasadhya, tridoshic Anubandha,

affliction of almost all the joints, chronic course of the disease and presence of upadrava

points towards the yapyata of the disease( M.Ni.25/12)

Sapeksha Nidana (Differential Diagnosis) :

The diseases such as Vatarakta, Sadhigatavata, Krostukasirsa, Sandhikasannipataja

jvara, Phirangaja sandhisotha which look similar to Amavata are to be differentiated from it.

Upashayanupashaya :

The factors which provocate Ama and Vata such as Snigdha sveda, santarpana,

sitakala, ruksa sevana, pratalikala etc. are considered as Anupasaya (unfavourable) for

Amavata. On contrary, ruksasveda, langhana, ushnakala, ushnopachara, pathyahara and the

factors which bring vitiated Vata and diminished Agni back to the normal state are considered

as upasaya.

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