rogamarga is a disease classification explained in Ayurveda. hope this will be useful to scholars . all the very best.

1. IMPORTANCE OF
ROGMARGA IN CHIKITSA
KAMAL KISHORE
1st yr P.G.SCHOLAR
DEPT OF PG STUDIES IN KAYACHIKITSA
SKAMCH&RC

2. Acknowledgement
• Im very much thankful to my master H.H Sri Sri
Ravishankar for the infinite love.
• Im also grateful to my Guide Dr. Byresh A.
under whose valuable inputs this ppt could
come out in a easy and understandable form.
• Last and most important to my parents.
2

3. • Feel free to copy , understand , copy etc
• U can reach me at
• Kamal.kishore .021@gmail.com
3

4. CONTENTS
• Introduction
• Classification of Roga marga
• Koshta – Shakha gati
• Shakha – Koshta gati
• Diseases in Bahya Roga marga
• Diseases in Madhyama Roga
marga
• Diseases in Abhyantra Roga
marga
• Dosh gati
4
• Koshta Shakha gati
• Shakha Koshta gati
• Roga marga and Dosh Gati
• Roga marga and Samprapti
• Anatomical Aspect of Roga marga
• Prime line of treatment
• Significance of understanding
Rogamarga
• Conclusion

5. Roga marga
5

6. Roga Marga is an unique contribution of Ayurveda. It is being explained
in Nirdesha Chatuska in Tisraisaniya Adhyaya of Charaka Samhita. After
explaining the trini ayatanani and tryoroga , tryorogamarga is explained
which indicates its importance.
UÉåaÉ + qÉÉaÉï = UÉåaÉqÉÉaÉï
“raogaaNaaM maaga-:
raogamaaga-: |” (Hemadri on A.H. Su. 12/45)
6

7. 7

8. ROGA
ÂeÉÌiÉ CÌiÉ UÉåaÉ:|
Which causes pain is called as roga.
MARGA
Marga means pathway
 The pathway of disease is considered to be as Rogamarga.
 Marga – Srotoparyaya – Sroto, Sira, Damani, Rasayani & Nadi.
8

9.  §ÉrÉÉå UÉåaÉqÉÉaÉï CÌiÉ SÉÉZÉÉ qÉqÉÉïÎxjÉxÉlkÉrÉ MüÉå¸rÉ¶É |( c.su.11/48)
 §ÉrÉ¶É UÉåaÉÉhÉÉqÉç qÉÉaÉÉï: oÉɽ qÉkrÉÉprÉliÉUÉ: ||( a.sa.su22/90)
9
Acc to Charaka
1. SaaKaa
2. kxaoYz
3. mamaa-
isqa sainQa
Acc to Vagbhata
1. baa+
2. AaByaantar
3. maQyama

10. 10
Sauk`

11. Charaka
“iɧÉSaÉZÉÉU£üÉSrÉÉåkÉÉiÉuÉ:iuÉMçü cÉxÉoÉɽUÉåaÉqÉÉaÉï||”(c.su11/48)
Vagbhata
“iɧÉoÉɽÉåU£üÉÌSkÉÉiÉuÉxiuÉMçücÉ|
xÉmÉÑlÉ:SÉÉZÉÉZrÉ:||”(A.Sa.Su 22/91)
11
Sauk`

12. Charaka
“qÉqÉÉïÍhÉmÉÑlÉuÉïÎxiÉWØûSrÉqÉÔkÉÉïSÏÌlÉ,AÎxjÉxÉlkÉrÉÉå
AÎxjÉxÉqrÉÉåaÉÉxiɧÉÉåmÉÌlÉoɮɶÉxlÉÉrÉÑMühDûUÉ,
xÉqÉkrÉqÉÉåUÉåaÉqÉÉaÉïÈ|”(C.su.11/48)
Vagbhata
“ÍSÉUÉåWØûSrÉuÉxirÉÉÌSqÉqÉÉïhrÉxjlÉÉqÉçcÉ xÉlkÉrÉÈ|
ÍxÉUÉxlÉÉrÉÑMühOûUɱɶÉqÉkrÉqÉÈ||”(A.¾.xÉÔ.12/47,48)
12

13. Charaka
“MüÉå¸ÈmÉÑlÉÂcrÉiÉåqÉWûÉxÉëÉåiÉÈSaÉUÏqÉïkrÉqÉWûÉÌlÉqlÉqÉÉqÉmÉYuÉÉSÉrɶÉåÌiÉmÉrÉÉïrÉSa
oSæxiÉl§Éå,
xÉUÉåaÉqÉÉaÉïAÉprÉliÉUÈ|”(cÉ.xÉÔ. 11/48)
Vagbhata
“AÉprÉliÉUÉåqÉWûÉxÉëÉåiÉÈSaÉUÏUqÉkrÉqÉçqÉWûÉÌlÉqlÉqÉÉSÉrÉÉ´ÉWûÈ
MüÉå¸ÉåAliÉËUÌiÉ mÉrÉïÉrÉÉ:|”(A.xÉ.xÉÔ22/18)
13

14. Charaka
“iɧÉ,
aÉhQûûÌmÉQûMüÉsÉerÉmÉcÉÏcÉqÉïMüÐsÉÉÍkÉqÉÉqxÉqÉwÉkxkuxYzurÉXûaÉÉSrÉÉåÌuÉMüÉUÉ
oÉÌWûqÉÉïaÉÉï¶É
ÌuÉxÉmÉïµÉrÉqÉÑaÉÑsqÉÉSÉÉåïÌuÉSìkrÉÉSrÉÈSÉÉZÉÉlÉÑxÉÉËUhÉÉåpÉuÉÎliÉUÉåaÉÉÈ||”(cÉ.xÉÔ.11/49)
Vagbhata
“iÉSÉ´ÉrÉÉaÉhQûûÌmÉQûûMüÉsÉerÉmÉcÉÏcÉqÉïMüÐsÉÉoÉÑïSÉÍkÉqÉÉqxÉqÉurÉXèaÉÉSrÉÉå
oÉÌWûmaÉÉïaɶÉSÉÉåTüÉSÉÉåïaÉÑsqÉÌuÉxÉmÉïÌuÉSìkrÉÉSrÉÈ||”(A.xÉ.xÉÔ 22/18)
14

15. Charaka
“mɤÉuÉkÉaÉëWûÉmÉiÉÉlÉMüÉÌSïiÉSaaoYaUÉeÉrɤqÉÉÎxjÉxÉÎlkÉSÉÔsÉaÉÑSpÉëM
SÉÉSrÉÈ
ÍSÉUÉåWØû²ÎxiÉUÉåaÉÉSrɶÉqÉkrÉqÉqÉaÉÉïlÉÑxÉÉËUhÉÉåpÉuÉÎliÉ
UÉåaÉÉÈ|”(cÉ.xÉÔ.11/49)
Vagbhata
“UÉåaÉqÉÉaÉï:ÎxjÉiÉÉxiɧÉrɤqÉamɤÉuÉkÉÉÌSïiÉÉ:|
qÉÔkÉÉïÌSUÉåaÉÉÈxÉlkrÉÎxjȨ́ÉMüSÉÔsÉaÉëWûÉSrÉÈ||”(A.¾.xÉÔ.12/47,48)
15

16. Charaka
“jvaraitasaarcC-
lasakxivasaUicakxakxasaSvaasaih@kxanaahaodrplaIhadyaa
o#ntamaa-gajaa: ca
ivasapa-SvayaqaugaulmaaSaao-
ivad`Qyaadya: kxaoYzanausaairNaao Bavainta raogaa:
||”(ca.saU.11/49)
Vagbhata
“iÉSÉ´ÉrÉÉÈeuÉUÉÌiÉxÉÉUNû±ïsÉxÉMüÌuÉwÉÔÍcÉMüɵÉÉxÉMüÉxÉÌW@kxakqÉÉlÉÉWûÉåSU
msÉÏWûÉSrÉÈAliÉSÉïWû¶ÉSÉÉåTüÉSÉÉåïÌuÉSìÍkÉaÉÑsqÉÉSrÉÈ||”(A.xÉ.xÉÔ:22/96)16

17. “yaqaa duYTona daoYaoNa yaqaa caanauivasapa-taa |”
(A.h`.ina.1/8)
For the disease to take place, Dosha has to do Visarpana after
getting vitiated.
The Trividha Gati of the Dosha is explained by Acharya Charaka.
They are :-
1) Kshaya, Sthana and Vrddhi.
2) Urdhwa, Adhah and Tiryak.
3) Shakha, Koshta and Marmasthi Sandhi.
17

18. Charaka
“urÉÉrÉÉqÉÉSÕwqÉhÉxiÉæ¤hrÉÉÎkSiÉxrÉÉlÉuÉcÉÉUhÉÉiÉç|
MüÉå¸ÉcNûÉZÉÉqÉsÉÉrÉÉÎliÉSìÓiÉiuÉÉlqÉÉÂiÉxrÉcÉ||”(cÉ.xÉÔ.28/31)
Vagbhata
“urÉÉrÉÉqÉÉSÕwqÉhÉxiÉæ¤hrÉÉSÌWûiÉÉcÉUhÉÉSÌmÉMüÉå¸ÉcNûÉZÉÎxjÉqÉqÉÉïÍhÉ
SìÓiÉiuÉÉlqÉÉÂiÉxrÉcÉ| SÉåwÉÉrÉÉÎliÉ |”(A.¾Òû.xÉÔ.16)
18

19. Due to the following factors the vitiated doshas may go into bahya as
well as madhyama roga marga.
1.) Vyayama (Exercise):
Exercise produces ushma, kshobha in the body and shrama
(A.Su.13/17 + com.). Which leads to vaata vriddhi this vaata tends to
take the doshas from koshta to shaakha or marmaasthi sandhii or
both.
19

20. 2.) Ushmanah taikshnyath :-
Ushmanah and taikshnyath leads to srotomukha vivrutti and vilayata of
consolidated doshas i.e. prasara . While passing they encounter at a
certain place an obstruction/hindrance (khavaigunyat). Thus remaining
there, a specific pathogenesis is formed and a particular disease is
formed.
20

21. 3.) Ahita – Acharana :
Acharana is action, behavior or conduct. ‘Ahita’ means which is not helpful
or beneficial. Those things, which are not only useless but are troublesome
too.
21

22. 4.) Drutatvat Marutasya
Maruta is called Vata and Drutatva terms for the property of movement.
Because of the subtleness of Vayu, and its rapidity, Dosha are taken to the
other Roga Marga from Koshta . Vagbhatta has added ‘Asthi-Marmani’
while Charaka has only mentioned Shakha. Here, the Shakha word implies
to both the Roga-Marga (Madhyama and Bahya), because from Kostha it
can go in to both of these Margas.
22

23. “gaita pa`kxarao#vasqaa vaa |”(ca.saU.12/7 par cak`xpaaiNa)
Thus, in pathological backgrounds, the travel of Dosha from Kostha to
Shakha can be related with three stages of
Chaya, Prakopa and Prasara avastha.
The Chaya takes place by Ahita acharanat, which helps in the increase of
concentration of Doshas.
Vyayamat & Ushmanah Taikshnyat creates the liquefaction (vilayana)
which is Prakopa.
Prasara takes place by Drutatvat Marutasya and hence Dosha travels
from Koshta to Shakha.
23

24. e.g. of dosh gati from
koshta  shaakha
1.) Shaakhaashrita Kaamala
“r}XaSaItagaur]svaaduvyaayaamaOvao-
gainaga`hO: |
kxfxsaMmaUicC-taao vaayau: sqaanaata ipattaM
kxfxhrOja-yaota ||”(ca.ica. 16/125)
2.) Aamavaata :
“isnagQaM Bau@tavataao +nnaM24

25. Charaka
“uÉ×SèkrÉÉÌuÉwrÉlSlÉÉiÉmÉÉMüÉiÉç xÉëÉåiÉÉåqÉÑZÉÎuÉSaÉåkÉlÉÉiÉçç|
SÉÉZÉÉqÉÑYiuÉÉqÉsÉÉÈMüÉå¸ÇrÉÉÎliÉuÉÉrÉÉå¶ÉÌlÉaÉëWûÉiÉç||”(cÉ.xÉÔ.28/31,33)
Vagbhata
“iÉjÉÉiÉåprÉÈxÉëÉåiÉÉåqÉÑZÉÌuÉSÉÉåkÉlÉÉiÉç |
uÉ×krÉÉÍpÉwrÉlSlÉÉimÉÉMüÉiÉçMüÉå¸qÉçuÉÉrÉÉå¶ÉÌlÉaÉëWûÉiÉçç||”(A.WØû.xÉÔ.13/18)
25

26. Due to the following factors the shaakhagata doshas may go into koshta.
1.) Vriddhi :
When the Dosha (pitta and kapha) are excess i.e. when the Dosha, which
have travelled from Koshta to other Rogamarga, are excess, and if the Srotas
of these Rogamarga are completely filled up, then Dosha travel towards
Koshta. This increase brings back the Dosha to Koshta.
26

27. 2) Vishyandanat :
This term means excess of the secretions. It is nothing but liquefaction/
vilayanaat (chakrapaani on C.Su.29/32) . Vagbhata use the term
Abhishyandana instead of Vishyandana, the Sarvanga Sundara Tika says, that
Abhisyandana may take place either from the drugs with ushna, tikshna
properties.
27

28. 3) Pakaat :
‘Paka’ reduces the pichillita of Dosha, which are seated in shakha and hence
their tendency to get accumulated there and getting absorbed/adsorbed is
reduced, thereby directing their flow towards Kostha.
paakxaidita paakxjainatalaaGavaata pa@vaao ih daoYaao laGau sana
kxaoYzM yaaita | (iSavadasa saona)
28

29. 4) Srotomukha Vishodhana :
Vagbhata places this factor very first while Charaka places it after vriddhi,
vishyandana & paka. Some times the strotas are unable to convey their
substance through them, because their internal space becomes full of some
unwanted substances like Ama. Vitiated Dosha become stagnant there. Such a
situation is said to be Srotomukhavarodha. The process of their expulsion is
called ‘Srotas Shuddhi’ or ‘Srotomukha Vishodhana’.
29

30. 5) Vayoscha Nigrahat :
Vayu is the prime factor for any movement. Pressure of ‘Vata’ helps the
spread of Dosha from the central tract (Koshta) to the Shakha. But when this
pressure of the central tract is released, vitiated Dosha has no other way, but
to come back to alimentary channel from side ward shelters i.e. the periphery
system. Thus, they return to their normal abode.
30

31. e.g. of dosh gati from
shaakha  koshta
1.) Shaakhaashrit Kaamla –
maataulaugaM rsaM XaaOd`
ipappalaImaircaainvatama ॥
sanaagarM ipabaota ipattaM
taqaa#syaoita svamaaSayama | (ca.ica 16/129)
31
 Trikatu because of its ushna, teekshna and laghu guna makes pitta
vruddhi in shaakha.
 Maatulunga swarasa due to its amlarasa, amlavipaka, ushnaveerya
does vatashamana.
 Trikatu due to its katurasa and rooksha guna, does kaphashamana.

32. 2.) Vaitarana basti for Aamvaat
(Chakradatta niruhaadhikaara. Chapter76)
32
 chincha by amlarasa and guru guna does the vriddhi.
 guda by its agnivardhaka property and madhura rasa does the
paaka and vayu nigraha.
 gomootra by its teekshna, katu, tikta, laghu does
srotomukhvishodhana.
 saindhava by vishyandana, vilayan, kledanam. (ca.k`. 1/15)
(ca.saU.26/42)
 taila is “वातGनेषु {ttamama” ।

33. urÉÉrÉÉqÉÉSÕwqÉhÉxiÉæ¤hrÉÉÎkSiÉxrÉÉlÉuÉcÉÉUhÉÉiÉç |
MüÉå¸ÉcNûÉZÉÉ qÉsÉÉ rÉÉÎliÉSìÓiÉiuÉÉlqÉÉÂiÉxrÉcÉ ||
ta~aasqaa: ca ivalambantao kxdaicanna samaIirtaa: |
naadoSakxalao kuxpyainta BaUyaao
hotaupa`taIiXaNa: |(cÉ.xÉÔ/28/33)
iÉjÉÉ iÉåprÉÈxÉëÉåiÉÉåqÉÑZÉÌuÉSÉÉåkÉlÉÉiÉç |
uÉ×krÉÉÍpÉwrÉlSlÉÉimÉÉMüÉiÉçMüÉå¸qÉç uÉÉrÉÉå¶É ÌlÉaÉëWûÉiÉçç||
ta~aasqaa: ca ivalambaorona BaUyaao
hotaupa`taIiXaNa: |(A.WØû.xÉÔ.13/18)
33

34. • Thus the word tatrastha in Charaka’s parlance gives the meaning of
shakhastha while in Vagbhata’s parlance it means koshtastha.
• Charaka explains that when doshas have approached the shakha and
madhyama rogamarga, it lingers silently waiting for its sameerana and
when the favourable condition (desha, kaala) appears, it gets flared up
and cause the disease.
• Chakrapani also clarifies that weak dosha doesnot succeed to cause the
disease.
34

35. • According to Vagbhata , tatrastha implies dosha which have been brought
back to koshta. At this point of time they are not in the sanchayavastha.
Released from shakhadi marga, systematically, they don’t create any
disease in koshta. If at this stage they are neglected, then factors like
desha, kaala etc gives them strength and thereby producing the new
disease. It is therefore necessary to drive them out of body by the nearest
way.
Example : in the line of treatment of amavata after achieving the
niraamaavastha , shodhana should be done.
35

36. “yaqaaduYTona daoYaoNa yaqaa caanauivasapa-
taa |
inavaR-ittaramayasyaasaaO sampa`aiptajaa-
itaraagaita: ||”(A.h`.ina.1/8)
pa`itaraogaimaita k`uxQaa
raogaaiQaYzanagaaimaina: |
rsaayanaI: pa`paVaSau daoYaa doho
ivakuxva-tao |(A.h`.ina.1/23)
36

37. In the healthy state, there will be no Rogamarga of any kind reserved
to the travel of the vitiated Doshas. Marga is created actually when
Khavaigunya takes place. The vitiated doshas moving in the body will
take advantage of this Khavaigunya, and it is than the manifestation of
a disease takes place through dosh dushya sammorchana. The
Srotasas, which are vitiated, behave as Roga marga Or the Marga for
the Roga. As a result of this, Roga becomes clear and virulent. Thus,
the term Roga marga. It can be understood as the weak part of the
Srotas responsible for the Samprapti occurrence and also spreading of
a disease.
37

38. Healthy state
No rogamarga
Prakupita dosha
Takes sthaanasamshraya
where there is khavaigunyata
Srotas which are vitiated
behave as rogamarga
Manifestation of disease

39. 1.) Shaakha / Bahya Rogamarga :-
“SaaKaa AiBaQaoyaanaaM baa+tva &aapanaaqaM- |”(cak`xpaaina ca.saU. 11/48
par)
Thus, to show the remoteness of these structures, they have been termed as
Shakha/Bahya Rogamarga. Rasa, Rakta, Mamsa, Meda, Majja pertaining to the
internal structures like Yakrit, pliha, etc. should not come under Bahya Roga
Marga. For example, Yakrta Gata Rakta should come under Abhyantara Roga
Marga. The accessory appendages of skin like hairs, nails, tactile cells, sebaceous
glands etc. Mammary glands, ext. ear, tonsils, adenoids should be considered
under Bahya Rogamarga. Thus, looking to the structures and diseases allotted to
Bahya Rogamarga it is evident that this Marga is in direct contact to the external
stimulus and these diseases are such that it can be visualized and/or palpable i.e.,
Pratyaksagamya.
39

40. 2.) Madhyama rogamarga
The structures of Madhyama rogamarga are not closely linked with each
other anatomically. They perform some vital functions of the body and
any damage to them will give rise to serious consequences.
3.) Abhyantara Roga Marga
This Roga Marga is termed as Koshta. Hence, all the Koshtangas may be
included under this Roga-Marga except Basti & Hrdaya. But the reason
for not considering these organs under Kostha may be that the structural
disorders of any of these organs may influence the material flowing
through them but not the organs of Mahasrotas.
40

41. 41
Disease Vaman Virechana Basti Nasya Raktmokshana
Pakshwadha + +
Pakshgraha +
Apatanak +
Ardita + +
Shosha +
Rajyakshama + +
Asthisandhi shoola +
Guda bhransa
Shiro roga + + + + +
Hridya roga + + +
Basti roga + + +

42. Diseases Vamana Virechana Basti Nasya Rakt mokshana
Arsa +
Vrana + +
Vidradhi + +
Kustha + + + +
Pama +
Visarpa + + +
Granthi + +
Slipada + + +
Ganda + + + +
Arbuda + + +
Apachi + + +
Ksudra roga +
Masurika +
Romantika +
Granthi + + +
Vyanga + + +
Nilika + +
Palitya + +
Arumsika +
Mukha dusika +
Switra +
Bhagandara + +
42

43. 43
Disease Vaman Virechana Basti Nasya Raktmokshana
Jwara + + + +
Atisara +
Chardi + +
Alasaka +
Visuchika +
Kasa + +
Swasa + +
Hikka +
Anaha +
Udara + + + +
Pliha Vriddhi + +
Visarpa
Swayathu + +
Gulma + + +
Arsa + +
Vidradhi + +

44. Vaman &
Virechana
Antah
Parimarjan
Nasya & Basti
Shaman
chikitsa
Shodhana
chikitsa ( Rakt
mokshana,
kshara, agni)
Bahi parimarjan
44
Abhyantara Rogmarga
Bahya Rogmarga
Madhyama Rogmarga
“tasmaata na baistasamaM ikxicaMta kxma- mama-pairpaalanamaista
|”(ca.isa.9/7)

45. Gugullu and Shilajatu are widely used in the disease affecting the Sandhis,
Basti, Hridaya and also in diseases concerned with Sandhi nibaddha Sira,
Snayu, Kandara and Snayupratana.
In the same way, Gandhaka, Bhallataka, Manjistha, Khadira, Bakuchi happens
to be the most used drugs in the majority of the diseases of Bahya Rogmarga.
Likewise, medicated Ghrita and other Dipaniya drugs are extensively used in
the diseases of Abhyantara rogmarga.
45

46. 46
“raogamaaga-sya &aanama icaikxtsaa Baodaqa-ma |”(maQaukxaoYa)
According to Madhukosha the knowledge of this movement of doshas is in
the formulation of treatment protocols.
“sauKasaaQyatvaaid &aanaaqa-ma |”(cak`xpaaiNa)
According to Chakrapaani it is helpful in predicting Saadhyaasadhyata.
“snaohi@lannaa: kxaoYzgaa Qaataugaa vaa sa`aotaaolaInaa yao ca
SaaKaaisqasaMsqaa: |
daoYaa: svaodOstao d`vaIkRxtya kxaoYzM naItaa: samyak SauiwiBaina-
hyantao |”(A.=.saU.17/30)
According to Vagbhata the vitiated doshas from all rog marga are brought
back to kostha and are taken out of body through samshodhana.

47. “saaQyaasaaQyaivaBaaga&aao &aanapaUva-M
icai@tasakx:|”(ca.saU.10/7)
Disease caused by single dosha afflicting one of the rogamargas with
chatushpaad is a sign of good prognosis(sukhasaadhya).
Disease occuring in two roga margas is also krichsaadhya even though
it is new.
When doshas are seated in the deeper dhatus like meda etc..involving
the dhatus and marmasthi sandhis it is an indication of palliability
(yaapya).
If a disease is manifested by involving all the margas it clearly indicates
the incurability(prathyakhyeya). 47

48. The knowledge of roga margas helps to understand the dosha gati, there by
in understanding the disease process and its treatment module.
Eg: Doshas in kosthagatha – Vaman & Virechana.
There are some disease like Arsha which occurs in two rogamarga like Bhahya
and Abhyantra depends on doshagathi and vyadhimarga further chikitsa is
planed .
e.g. Arsha in Bahya marga – twak aashrit
Arsha in Abhyantra marga – koshta aashrit
48

49. Both Charaka and Vagbhata considered disease like Visarpa,
Vidradhi, Arsha, Gulma, Svayathu in both Bahyagatha and
Abhyantra roga marga.
Some scholars have corelated the roga margas with germ layers,
the clinical utility of which is still unexplored.
Sushruta has not explained the roga marga as a separate entity
but has included it while explaining diseases.
e.g. Kustha -
“tasya ipattaSlaoYmaaNaaO pa`kuxipataaO
pairgaR=ainala: pa`vaRwistaya-ggaa: |
isara: sampa`ipta paV samauwUya baa+M
49

50. Rogamarga in classics is not suggestive of any anatomical entities i.e.,
rachanatmaka or avakashavachaka or srotas or dhamanivachaka.
The literal meaning of word rogamarga signifies not the physiological turn
over but rather related to vikara or roga.
The description of Roga Marga is a special type of classification that helps
us to understand the disease process and management.
Such a classification is unique in comparison to Modern’s systemic
classification of disease, as the modern systemic classification does not give
any contribution in the field of prognosis and management whereas it is not
so in the case of classification of diseases in terms of Roga Marga.
50

51. A study of the diseases related to Abhyantara rogmarga reveals that
Agnimandya be the main factor in those diseases. Agnimandya gives
rise to Ama, which in turn creates Srotorodha.
Nearly all the diseases of Madhyam rogmarga are originated due to
Pratihata Vayu (obstructed) and hence mostly they are Pakwasayotha.
In the diseases of Bahya Rogmarga, Dhatwagnimandya will be
prominent. Ama will be in the dhatus in these cases.
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53. Extra slides
53

54. Bernoulis principle
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55. EXPECTORANTS (Mucokinetics)
• These drugs believed to increase bronchial secretions and
mucocilliary function or reduce its viscosity , facilitating its
removal by coughing.
eg-: sodium and potassium citrate (salt action)
• Plants like VASAKA (Adatoda vasica)
- Increases bronchial secretions (vruddhyaath)
- Increases mucocilliary functions (srotomukha vishodhanaath)
- Decreases viscosity of bronchial secretions (vishyandaath)
55

56. Explanations
GUDABHRANSH
Out of all the above diseases, gudabhransh(rectal prolapse) involving
pelvic organ consists of sushirsnayu(sphincter) situated at the end of
rectum. So even if it is a kosthanga, due to non functioning of snayu
it is included in the middle pathway. The diseases like Shosha &
Rajyaksma( both caused by depleting dhatus) involve
musculoskeletal system. Hence despite of involvement of dhatus,
they are considered under this route & not the outer route.
Also the guda is a sadyopranhar marma
So that’s why madhyam rog marga
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57. • Rajayakshma is manifested by the vitiation of Vata and Kapha Pradana Tri-dosha.
Madhyama Roga Marga constitutes the Head, Heart, Bladder and such other Marma
Sthana, Asti Sandi etc. Vata and Kapha Dosha gets aggravated with Pitta dosha and
spreads all over the joints of the body and other Marma Sthana, Urdwa, Adha and Tiryak
Bhaga and obstruct the Srotas thus leading to an improper Dhatu- paka. So there is
Dhatu Kshaya found in Shosha disease. In Madhyama Rogamarga vyadhi the disease
affected in Hridaya, Basti, Shira Pradesha, Marma and Asti. In Shosha, these sites
affected simultane- ously, so this Rajayakshma is the best example for Madhyama Roga
Marga.
• Agnivesha, Charaka, Dridhabala, Charaka samhita, Nidana sthana , Ra- jayakshma
Chikitsa Adhyaya, 8/31-32, edited by Vaidya Jadavaji Trikamji Aacharya, Reprint ed.
Chaukhambha Surabharati Prakashana, Varanasi, 2005; - 460
57
RAJYAKSHAMA

58. 58

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60. 60

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63. 63

64. 64