Arogya Jyothisham

CRITICAL ANALYSIS OF KUSHTA ROGA WITH REFERENCE TO
AYURVEDA AND JYOUTISHA SHASTRA

BY
DR. SOUMYA SARASWATHI.M. B.A.M.S.

DISSERTATION SUBMITTED TO THE
RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA,

BANGALORE.
IN PARTIAL FULFILLMENT
OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF
AYURVEDA VACHASPATI (M.D.)

IN
AYURVEDA SIDDHANTHA
Under the Guidence of
CO-GUIDE
GUIDE
MR. SATHYANARAYANA BHAT. A.
DR.RAGHAVENDRA UDUPA
M.A. (San), VIDWAN (Jyoutisha).
M.D. (Ayu)
.
DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA SIDDHANTHA
ALVAS AYURVEDA MEDICAL COLLEGE
MOODBIDRI, KARNATAKA
2010

MOODBIDRI, KARNATAKA.
CERTIFICATE
This is to certify that the dissertation titled CRITICAL ANALYSIS OF KUSHTA ROGA WITH
REFERENCE TO AYURVEDA AND JYOUTISHA SHASTRA" submitted
by Soumya
Saraswathi.M in partial fulfillment for the degree of Ayurveda Vachaspathi ( M.D) in

Ayurveda Siddhantha, of Rajiv Gandhi University of Health Sciences, Bangalore, is a
record of research work done by her during the period of study in this institute, under our
guidance and supervision and the dissertation has not previously formed basis to the award
of any degree, diploma, fellowship or other similar titles.
We recommend this dissertation for the above degree to the University for approval.
Co-Guide:
Guide:
Mr. Sathyanarayana Bhat. A.
Dr.Raghavendra Udupa M.D. (Ayu)
M.A. (San.), Vidwan (Jyouthisha)
Place: Moodbidri
Date:

MOODBIDRI, KARNATAKA.
ENDORSEMENT
This is to certify that the dissertation titled "CRITICAL ANALYSIS OF KUSHTA

ROGA WITH REFERENCE TO AYURVEDA AND JYOUTISHA SHASTRA" is a
bonafide research work done by Soumya Saraswathi.M
under the guidance of
Dr.Raghavendra Udupa M.D (Ayu), Asst.Professor & H.O.D, Department of Post

Graduate Studies in Ayurveda siddhantha, Alvas Ayurveda Medical College, Moodbidri,
Dakshina Kannada, Karnataka 574227.
&
Mr.Sathyanarayana Bhat. A., M.A. (San.), Vidwan (Jyoutisha) Assistant Professor,
Dept. of P.G Studies in Ayurveda Siddhantha, Alvas Ayurveda Medical College,
Moodbidri-574227.
Head of the Department
Principal
.
Place: Moodbidri
Date:

DEPARTMENT OF POST GRADUATE STUDIES IN AYURVEDA
SIDDHANTHA
MOODBIDRI, KARNATAKA
DECLARATION
I here by declare that this dissertation entitled "CRITICAL ANALYSIS OF

KUSHTA ROGA WITH REFERENCE TO AYURVEDA AND JYOUTISHA
SHASTRA" is a bonafide and genuine research work carried out by me under the
guidance of Dr.Raghavendra Udupa M.D (Ayu), Asst.Professor, Department of P.G
Studies in Ayurveda siddhantha, Alvas Ayurveda Medical College, Moodbidri,
Dakshina Kannada, Karnataka 574227.
&
Mr.Sathyanarayana Bhat A., M.A. (San.), Vidwan (Jyoutisha), Assistant
Professor, Dept. of P.G. Studies in Ayurveda Siddhantha, Alvas Ayurveda Medical
College, Moodbidri -574227.
Soumya Saraswathi. M.
Dept. of P.G.Studies in Ayurveda Siddhantha,
Place: Moodbidri
Date:
Alvas Ayurveda Medical College, Moodbidri,

D.K.District, Karnataka - 574227.
.
COPYRIGHT
I here by declare that Rajiv Gandhi University of Health Sciences, Karnataka

shall have the rights to preserve, use and disseminate this dissertation in print or
electronic format for academic / research purposes.
Soumya Saraswathi. M.
Dept. of P.G.Studies in Ayurveda siddhantha,
Place: Moodbidri
Alvas Ayurveda Medical College, Moodbidri,

D.K.District, Karnataka - 574227.
Date:
Rajiv Gandhi University of Health Sciences, Karnataka.
ACKNOWLEDGEMENTS
At this unforgettable moment of successful fulfillment of an ambition, I prostrate on
the feet of Lord Almighty, whose affectionate touch is always with me to triumph all
the obstacles.
I am deeply indebted and sincerely thank my honorable guide Dr. Raghavendra
Udupa, Assistant Professor and H.O.D, Department of P.G.Studies in Ayurveda
Siddhantha, who has been a source of unending inspiration for me and with out whose
valuable guidance, this dissertation would not have been accomplished.
It gives me immense pleasure to express heart felt gratitude to my co-guide Shri
Sathyanarayana Bhat, M.A. Vidwan in Jyoutisha Shastra, Asst.Prof, Dept of
Ayurveda Siddhantha, for his advise, motivational inspiration and ever encouraging
constant guidance extended towards me through out this dissertation work.
I offer my special thanks to Dr. Mohan Alva, Chairman, Alvas Education Foundation
for providing me an opportunity in his esteemed institution for the Post Graduation
studies.
I am ever grateful to Dr. Lakshmeesh Upadhya, former Principal and Dr. Suresh
Negalaguli former Dean of our college for their kind help and encouragement,
throughout my P.G. Studies. I owe special depth of gratitude to Dr B. Vinayachandra
Shetty, Principal in charge of our College, for his timely help and encouragement.
I acknowledge sincerely to my teachers Dr. J. Ganapathi Bhat and
Dr. M.
Prabhakara Joshi for their valuable guidance for my studies. I also pay my sincere
respects to Dr. Krishnamoorthy M.S, Dr. Mahesh T.S, Dr. Prasanna Aithal, Dr.
Ravishankar A.G, Dr. Ravi Rao, Dr. Prashanth B. K, Dr. Niranjana Acharya and all
i
other teachers of this institution for their constant support and valuable guidance
during my dissertation work.
I grab this opportunity to express my sincere thanks to Sri Sheni Shankara Bhat,
Dr.Narasimha Sharma Kanavu for their generous help.
I am extremely grateful to my colleagues Dr. Archana, Dr. Leena, Dr. Binoy & Dr.
Dheeraj and scholars of other department for their timely help and co-operation. It is
my great pleasure to remember my senior and junior scholars for their timely help.
I owe my sincere regards and boundless gratitude to the librarians of Alvas Ayurveda
Medical College, who rendered their sincere help for my research work.
I assent my enormous amount of indebtedness towards my esteemed parents Sri.
P.Mahalingeshwar Bhat & Smt. Parameshwari M. Bhat and also in laws Sri P.T. Bhat
& Smt Ishwari T. Bhat whose incessant love and benisions were the driving force
behind my progress and success. I also bow to my relatives and other members of the
family for always standing with me in each and every improbable moment in my
work and life.
Above all I extend my love and gratitude to my husband Dr. Subrahmanya Padyana
H.O.D, Dept. of PG Studies in Dravya Guna Vijnana and my son Pranava for their
kind co-operation and support for the completion of my work.
I am very much thankful to all of my patients and volunteers who co-operated by
giving their relevant data for my studies and all those persons who have helped me
directly or indirectly in this work.
Place: Moodabidri
Date: 22-11-2010
(Dr.Soumya Saraswathi)
ii
ABBREVIATIONS
A.H.
A.H. Chi.
A.H. Ni.
A.H. Su.
A.K.
A.S.
A.S. Chi.
A.S. Ni
A.S. Su.
A.S.U.
B.J.
B.P.
B.P.H.
B.S.
C.S.
Ch. Chi.
Ch. Ka.
Ch. Ni.
Ch. Sha.
Ch. Su.
Ch.Vi.
H.S.
J.P.
K.S.
P.M
S.K.D
S.S.
Su. Chi.
Su. Ni.
Su. Sha.
Su. Su.
Su. U.
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
Ashtanga Hridaya
Ashtanga Hridaya Chikitsa Sthana
Ashtanga Hridaya Nidana Sthana
Ashtanga Hridaya Sutra Sthana
Amara Kosha
Ashtanga Sangraha
Ashtanga Sangraha Chikitsa Sthana
Ashtanga Sangraha Nidana Sthana
Ashtanga Sangraha Sutra Sthana
Ashtanga Sangraha Uttara Sthana
Brihat Jataka
Bhava Prakasha
Brihat Parashara Hora
Bhela Samhitha
Charaka Samhitha
Charaka Samhita Chikitsa Sthana
Charaka Samhita Kalpa Sthana
Charaka Samhitha Nidana Sthana
Charaka Samhita Shareera Sthana
Charaka Samhita Sutra Sthana
Charaka Samhitha Vimana Sthana
Hareeta Samhita
Jaataka Paarijata
Kashyapa Samhitha
Prashna Maarga
Shabda Kalpa Druma
Susrutha Samhitha
Susrutha Samhitha Chikitsa Sthana
Susrutha Samhitha Nidhana Sthana
Susrutha Samhitha Shareera Sthana
Susrutha Samhitha Sutra Sthana
Susrutha Samhitha Uttara Tantra
iii
ABSTRACT
BACKGROUND
In Dakshina Kannada District, there is a belief that many of the gravious skin diseases
are the results of Purvajanmakrita papakarma, Nagadosha, and also by the influence
of Kuja, Rahu and Budha Graha. For such diseases even Parihaara Kaaryas are also in
practice by following Jyoutisha such as Ashlesha bali, Nagapooja, special offering to
God Subrahmanya, Ananthashayana etc. By doing such parihara along with medicinal
treatment the success rate of curing such skin diseases are found more. Thus, to find
the relevance of Jyoutisha shastra in diagnosing the skin disease with respect to
Ayurveda is the need of the hour. Hence the present study entitled "Critical analysis
of Kusta Roga with reference to Ayurveda and Jyoutisha Shastra is undertaken.
AIMS AND OBJECTIVES
To diagnose the Kusta Roga by Ayurvedic approach based on Tridosha
siddhanta.
To diagnose the Kusta Roga of the given subject through Jyoutisha Shastra.
Comparing the diagnosis of Kushta Roga through Ayurveda and Jyoutisha
Shastra.
Comparing the role of Tridosha siddhanta in Kusta Roga as explained in
Ayurveda and Jyoutisha shastra.
METHODS
50 Patients (Trial Group) with characteristic signs and symptoms of Kushta as
explained by Charaka and 50 healthy volunteers (Control Group) irrespective of age,
sex, religion, education, occupation, socio-economic status etc. and whose date of
birth, time of birth and place of birth is known, are selected at random from the
iv
Alvas Ayurveda Medical College and Hospital. Their Horoscopes are analysed
according to Jyoutisha Shastra and compared with that of Clinical entity.
RESULTS
Among the clinically diagnosed patients of Pama (Pitta-Kapha) and Vicharchika
(Kapha), 83.33% matched with that of Astrological findings while 85.71% of
clinically diagnosed cases of Sidhma Kushta (Vata-Kapha) are matched with the
Astrological diagnosis. In case of patients diagnosed with Vipadika (Vata-Kapha)
88.88% correspond with the Astrological diagnosis and 100% of clinically diagnosed
cases of Kitibha (Vata-Kapha) and Dadru (Pitta-Kapha) are harmonizing with
Astrological diagnosis. On overall observation 88% of all the patients diagnosed as
different forms of Kushta matched with that of astrological findings in general.
INTERPRETATION AND CONCLUSION
It is inferred from the present study that the clinically diagnosed Kushta Roga
patients can also be identified according to Jyoutisha Shastra with proper
reasoning.
The disease Kushta can be diagnosed by analyzing the Horoscope but the
Dosha responsible for the disease may not be always correct as per Jyoutisha.
The 18 varieties of Charakokta Kushta may not be identified individually

through horoscope but the Kushta Roga in general can be identified along with
astrological reasoning.
KEY WORDS
Ayurveda; Kushta Roga; Tridosha; Jyoutisha Shastra; Horoscope; Graha;
CONTENTS
ACKNOWLEDGEMENT
i-ii
ABBREVIATIONS
ABSTRACT
iii
iv-v
CHAPTER-1.
PREAMBLE
1-7
CHAPTER-2.
CONCEPTUAL STUDY
8 - 32
CHAPTER-3.
REVIEW OF LITERATURE
33 - 57
CHAPTER-4.
OBSERVATIONAL STUDY
58 - 90
CHAPTER-5.
DISCUSSION & CONCLUSION 91 - 103
CHAPTER-6.
SUMMARY
BIBLIOGRAPHY
ANNEXURE
104 - 105
LIST OF TABLES
SI.No.
Table
Page
2.1 Inter relationship between Graha and Rashi
13
2.2 Strong and weak positions of Graha
16
2.3 Mutal relationship between Grahas
16
2.4 Karakatwa of Graha
17
2.5 Duration of Dasha of each Graha with respective to
19
Nakshatra
6
2.6 Relation of Graha with Dosh, Dhatuand
22
Panchamahabhoota
7
2.7 Relation of Graha with Angavayava, Rasa, Rutu and
22
Guna
8.
2.8 Swaroopa or Garbha according to ruling Graha
23
2.9 Relation of Duration of disease with Nakshatra
26
10
2.10 Parihara for different disease according to Ayurveda

and Jyoutisha Shastra
28
11
3.1 The varities of Mahakushta
39
12
3.2 The varities of Kshudrakushta
40
13
3.3 Classification of Kushta according to Dosha
41
14
3.4 Classification of Kushta according to Definition
42
15
3.5 Viruddhaharaja Nidana
42
16
3.6 Mithyaharaja Nidana
43
17
3.7 Mithyaviharaja Nidana
44
18
3.8 Vega vidarana and panchakarmaApacharaja Nidana
44
19
3.9 Acharaja Nidana
44
20
3.10 Poorvaroopa
45
21
3.11 Kapala Kushta
46
22
3.12 oudumbara Kushta
47
23
3.13 Mandala Kushta
48
24
3.14 Rishyajihwa
49
25
3.15 Pundarika Kushta
50
26
3.16 Sidhma Kushta
51
27
3.17 Kakana Kushta
51
28
3.18 Eka Kushta
52
29
3.19 Charma Kushta
52
30
3.20 Kitibha Kushta
52
31
3.21 Vipadika Kushta
52
32
3.22 Alasaka Kushta
53
33
3.23 Charmadala
53
34
3.24 Pama
54
35
3.25 Visphota
54
36
3.26 Shataru
54
37
3.27 Vicharchika
54
38
3.28 Dadru Kushta
55
39
4.1 Distribution of 50 patients of Kushta and 50 Healthy
86
volunteers
40
4.2 Sex wise distribution of 50 patients of Kushta and 50
87
Healthy volunteers
41
4.3 Religion wise distribution of 50 patients of Kushta and
87
50 Healthy volunteers
42
4.4 Occupation wise distribution of 50 patients of Kushta
87
and 50 Healthy volunteers

43
4.5 Socio Economic status wise distribution of 50 patients
88
of Kushta and 50 Healthy volunteers

44
4.6 Distribution of different varities of Kushta among 50
88
patients according to Ayurveda and Jyoutisha Shastra

45
4.7 Comparative study of different varities of Kushta
90
diagnosed clinically and Astrologically.

46
4.8Astrological interpretation of 50 patients of Kushta and
90
50 Healthy volunteers.
LIST OF CHARTS
SI.No.
Chart
Page
No. of Patients diagnosed Clinically
100
Comparative study of different varities of Kushta diagnosed
101
clinically and Astrologically

3
Astrological interpretation of 50 patients of Kushta and 50

Healthy volunteers.
101
Preamble
CHAPTER 1
PREAMBLE
In India, religion was dynamic and open to new ideas and growth. There was no tying
down to a Holy Book. A philosopher or darshanik enjoyed a fair level of freedom.
Hence, Darshan shastra evolved to serve the existence of mankind. The primary
purpose of Darshan shastra is to provide the ideological framework that would enable
one to see oneself and the world. The set of eyes that enable one to see is called
Darshana Shastra, which is translated to mean philosophy1.
The science of Ayurveda and its basic concepts are based upon the fundamental
sciences which are called Darshana. No applied science can alone stand with out the
support of the fundamental sciences. It was well realized by the expounders of
Ayurveda, and therefore, Sushruta emphasized that by a study of a single Shastra, a
man can never understand the true importance of this science of medicine. The
physician, therefore, should study as many allied branches of science or philosophy as
possible2. Although the nature of Darshana is generally understood in its metaphysical
sense, but there are definite reasons to admit that Darshana are the fundamentals of
Ayurveda.
Ayurveda is a precise and comprehensive tool for healing physical and psychological
welbeing and promoting optimal health, energy and vitality. It is called as the mother
of all healing because it embraces all forms of healing. It accepts anything internally
or externally that promotes health, wellbeing and happiness. Ayurveda explores the
qualities and effects not only of food, medicine and behaviour but also of climate
weather and the stars3.
Ayurveda is known to be the upaveda of Athrvaveda. The philosophy of Sanatana
Dharma is found in many religious books starting from the Vedas, the first written
1
Preamble
document on this earth. Rugveda, Yajurveda, Samaveda and Atharvaveda were
formulated in very ancient period. It is not one single person who has been the
originator of this religion. As it is , the Indian civilisation can be traced back prior to
the Vedas. The Vedas themselves are called Apaurusheyai.e.not written by any
person. These have been said to be evolved. They project philosophies pertaining to a
variety of sciences.
Jyoutisha is one of the Anga (Branch) among shadangas of Veda4. Ayurveda is the
Upaveda of Atharva Veda. For both of these Shastra, the fundamental science is the
Darshana Shastra, where Darshana shastra has its base in Veda. Allmost all the
knowledge found in the Indian subcontinent and to some extent found in other far-off
places can be traced to the Vedic literature. The more we study Vedic literature more
amazing facts are found and this knowledge can solve many existing questions of
today.
Jyoutisha shastra is the science that explains the movement of planets and their
influence on human body activities. It also explains about the effects of good and bad
deeds done in previuos life (Karma Vipaka). Jyoutisha shastra is intended to explain
the the happenings of world based on time factor. Hence past, present and future of an
individual can be predicted5.
Astro-diagnosis is the science and art of obtaining scientific knowledge regarding
disease and its causes as shown by the Graha, as well as the means of overcoming it.
This new science of diagnosis and healing is slowly permeating the medical world. It
is a science which will not set aside the old school of medicine and diagnosis, but it is
an addition to the old school. The latter, we feel, will in time accept this newer
method. At present many physicians are willing to co-operate with the newer schools
Preamble
of thoughts.These open-minded physicians are ready to accept a more advanced
method of diagnosis when it has been demonstrated to them as reliable6.
Kusta is one among the Dheerghakaleena Vyadhis7. Ayurveda has dealt with the
disease elaborately in all aspects. A separate chapter under the heading Kusta has
been described for skin disease by our Acharyas8,9,10. Eventhough the skin diseases
are not fatal, they create comparatively greater stress and strain due to the blemished
skin. Therefore the Nidana, Samprapti and Chikitsa were given much importance.
Kusta is considered as one among Astamahagada11 as the disease is difficult to cure.
Before treating any disease it is very important to understand the nidaana.While
explaining the
nidanas of Kushta, Acharyas have also mentioned
purakruta
papakarma along with Aharaja-Viharaja nidana. It is very difficult to analyse and to

treat the disease Kushta caused by purakruta paapakarma alone or along with aharaja
viharaja nidaanas. In such instances the knowledge of Jyoutisha shastra along with
Ayurveda is more useful.
Even in Chikitsa Siddhanta of Kushta along with Yuktivyapashraya line of treatment
Daivavyapashraya Chikitsa is also mentioned12,13,14 Sushruta explains that by
performing Tapas, Yajna etc along with oushadhopachara will help in curing the
disease or it will help in reducing the effect of the papakarma and thus helps in curing
the kusta. In Ashtanga Hridaya15, it is said that Kusta roga will cure completely if the
patient worships Shiva, Shivasuta, relavent Nakshatra and sooryadi grahas. Hareeta
Samhita explains the word Karma Vipaaka16 which is also explained in Jyoutisha
Shastra. It means that the effect of Papa Karma done will take its own time to express
in the form of any disease. The specific Papakarmas will produce its respective
disease and Kusta is one among such diseases. Effect of such papakarmas which are
done unknowingly will deminished by performing Chandrayana yaaga. Thus it is
Preamble
revealed that if Daiva vyapashraya line of treatment is adopted along with
Yuktivyapashraya and Satvavajaya Chikitsa then the disease will be cured easily.
Ayurveda explains everything based on Thridosha for which Panchamahabhootas are
the base. The Nidana, Lakshana, Samprapti and Chikitsa are all depending on the
aggrevating and paccifying factors of Thridosha. Diseases are the results of change in
the equilibrium of the Dosha which intern causes the vitiation of the Dhatus and Agni
producing the unhealthy status in the body. Based on the predominancy of the Dosha
the diseases are classified into Vataja, Pittaja, Kaphaja, Dvandvaja or Sannipataja.
The Lakshanas are depending on these factors only. Thus the treatment will be given
to bring back the Doshas into equilibrium state.
Jyouthisha shstra which is purely related to the influence of Grahas on human activity
explains that the grahas will have positive effect on human being if they are
positioned in a right place or else they will produce ill effect, where in the severity of
the effect depends on the place where they are situated. Man is cosidered as the
replica of the univerese. Everything in the universe will have their direct influence on
human being. Based on the quality and effect of these Grahas Acharyas have
mentioned the related Panchamahabhootas and Doshas to each Grahas.
To treat any patient the proper knowlegde of Nidanapanchaka is essential. If we know
the specific reasons for any disease of a particular patient, it is easy to treat such
patient also.The knowledge of Jyouthisha Shastra helps to diagnose the disease with
proper reasons and even it throws a light on treatment also.
Preamble
AIMS AND OBJECTIVES:
siddhanta.
Shastra.
Approach:
The present study carries conceptual study of Ayurveda and Jyoutisha Shastra with
reference to Thridosha theory and there by Kushta Roga. An analytical approach has
been made through Ayurveda and Jyoutisha to diagnose the various patients suffering
from skin diseases. The data regarding the present study has been collected from all
available sources. Later critical analysis has been done about the diagnostic points of
Kushta Roga as mentioned in Ayurveda and Jyoutisha.
PRESENTATION:
The dissertation work presented in six different chapters.
The first chapter Preamble consists of a general introduction to the present study,
Thridosha theory, Kushta Roga in Ayurveda and Jyoutisha Shastra. The chapter also
mentioned about the aims and objectives of the study.
5
Preamble
The second chapter- Conceptual study consists of basic concepts of Ayurveda like
Tridosha theory, Panchamahabhoota theory, Karya-Karana siddhanta and concepts of
Jyoutisha shastra like Panchanga, Graha, Rashi, Dasha, Karmavipaka and interrelation between Ayurveda and Jyoutisha shastra.
The third chapter- Review of literature consists of explanation of disease Kushta as
per Ayurveda including its historical review, classification and Nidanapanchaka. The
chapter also includes the explanation related to Twak Roga in Jyoutisha Shastra.
The fourth chapter- observational study includes the critical analysis of the patients
of Skin disease according to Ayurveda and Jyoutisha Shastra. The data collected from
the diagnosed patients of Charakokta Kushta Roga and healthy volunteers
are
analysed and compared with the explanation of Kushta and role of Thridosha in
Kushta as per Ayurveda and Jyoutisha Shastra.
The fifth chapter Discussion and Conclusion gives an account of applicability in
diagnosing Kushta Roga with reference to various principles mentioned in Ayurveda
and Jyoutisha Shastra. The chapter also deals a comparative diagnostic approach.
Further the chapter conclusively says that the knowledge of Jyoutisha Shastra is
helpful in diagnosing the Kushta Roga.
The sixth chapter- Summary gives a brief discription about the present study. It
summarizes and mentions about the outcome of the present work.
Preamble
References :
1.
Anil
Chawla,
Philosophy
of
Astrology,
Published
at
http://www.samarthbharat.com, 2004. Pp 1
2. LM zx Akrl l ucNxlzcrq |
ixqWzi zx uelrMixM || (x.x4/7)
3.David Frawley, Ayurvedic Astrology, Motilal Banarasidass Publishers Private
Limited, Delhi.2007. Pp11.
4. Shreenivasa Acharya,
Prashnamargam with Chandrika Kannada Commentary,
Honna Padma Printers, Udupi. Pp2

5. Raman B.V, Planetary influences on Human Affairs.Pp25.
6. Max Heindel and Augusta Foss Heindel, Astro-Diagnosis A Guide To Healing.
The Rosicrucian Fellowship International Headquarters Mount Ecclesia P.O. Box
713 Oceanside, California, 92049-0713, USA. 1998.
7. Charaka Samhita Sutra Sthana 10:18
8.Ch.Ni.5 & Ch.Chi.7
9. Su.Su.5 and Su.Chi.9 & 10
10. A.H. chi 19 and A.H. Ni 14
11. Madhava Nidana 1:18
12 Su.Ni. 5/31
13. Su.U.40/166
14. A.H.Chi.19/18
15. A.H Chi.19/98
16. H.S.2nd Sthana, 1st Chapter.
Conceptual Study
CHAPTER-2
CONCEPTUAL STUDY
While understanding the different aspects of the disease Kushta in relation with
Ayurveda and Jyoutisha, it is first and prime most important step to have the profound
knowledge of the different concepts explained in both the Shastra in relation with skin
disease. All the related theories and principles with respect to Kushta are to be
analyzed for the proper diagnosis of the disease.
The main goal of Ayurveda is curing the disease of diseased and maintaining the
health of a healthy individual for which it is mainly relay upon the Thridosha.
Ayurveda accepts the theory of Panchamahabhoota from which the theory of
Thridosha has been evolved. The Nidana Panchaka and the Chikitsa are explained
mainly based on Thridosha Siddhanta. These are designated as Dosha because of their
capacity to vitiate and are themselves vitiated by other factors so they are refered as
Dooshayanti iti Dosha. They are called as Dhatus also as they support the body in
their normal state.
As the study is related to Kushta Roga which is Bahyarogamargaja, and by observing
different Prakruti viz, Vataja, Pittaja, Kaphaja, Dvandvaja and Sannipataja Prakruti,
we can say that Pitta Prakruti persons are more prone to get Twak Roga1. Since Rakta
is also one of the Dooshya in Kushta and is having the qualities similar to Pitta, they
are directly having the influence on Kushta Roga. Even the Raktavaha Srotodushti
leads to Kushta, Visarpa, Vidhradi, Charmadala, Piplu, Dadru, Shwitra, Paama, Kota
etc2. The Swedavaha Srotomoola is Meda & Lomakoopa where both are related to
Twak. Medas situating just beneath the skin and regulates the production of Sweda
and it is also the Mala of Meda, the Dushti leads to Aswedana, Atisweda, Twak daha,
and Romaharsha where in we observe these Lakshana in the Poorvaroopa of Kushta.
8
Conceptual Study
While explaining the Dashavidha Pareeksha in clinical methods of Ayurveda for
diagnosing the disease, our ancient Acharyas have mentioned the analysis of Prakruti
prior to Vikruti. The Prakruti of a person has been explained based on Thridosha and
Thriguna. The Prakruti depends on the predominance of Dosha during Shukra and
Shonita Samyoga.
While explaining the Nidana of Kushta, Saptadravyas are mentioned for both Prakriti
and Vikriti. They are 3 dosha and 4 Dushyas ( Tvak, Rakta, Mamsa& Lasika). It has
been told that
xmiSurh Ml mMiuMiqml puli |
ijr
Sw
uimzswqh
mMmhuMi,
Swr
zUUkiuxiuxzhisxMij
SzmbiuMi
Ci
|
Lii
xmil
xmikiMquiqell
Mlq,
Ai
mpuhrpluiqll Mus zUUqmimli ||(Cha.
Ni.5/3)||
This sentence is composed of two words- Prakruti and Vikruti. Prakruti means the
causative factors (3 Dosha & 4Dooshya) and Vikruti means the causative factors
which have undergone morbid changes. In Kushta it is very necessary that all these 7
Dravyas should get vitiated by their specific causative factors. Otherwise they may
not produce the Kushta. Here first the Doshas get vitiated which intern vitiates the 4
Dhatus. But these 7 altogether produces Kushta. While explaining the Nidna two
words i.e. Prakopana Vikruta and Doshopaghta Vikruta have been explained.
Prakopana Vikruta: The reason to get vitiated. The Thridosha will get vitiated by
their own Prakopana Karanas. There will not be any Vikruti without the vitiated
Doshas.
Doshopaghata Vikruta: The vitiated Doshas further vitiates the 4 Dushyas. The
Dhatus are unable to vitiate unless the Doshas get vitiated. In all types of Kushta these
Saptadravyas are invariably involved. Here the vitiation of Dhatus is not in the form
9
Conceptual Study
of Increase or decrease in their quantity but change in their actual composition due to
the vitiated Dosha. The other Dhatus get vitiated and involved in the disease in later
stages. In the first step all these 7 Dravyas are invariably involved in the causation of
Kushta. These are the Arambhika Karanas so they have been stressed as Saptako
Dravya Sangraha these 3 Dosha and 4 Dhatus are considered as the Saptadravya in
the causation of Kushta which emphasis that all these are essentially involved in the
pathogenesis of all varieties of Kushta. No Kushta is manifested itself due to the
aggravation of one or two Dosha. Based on the permutation combination of various
factors of Dosha like- Vata sometimes vitiated by its Ruksha Guna, sometimes by its
Laghu Guna and sometimes by its Sheeta Guna. Depending on this, the vedana,
Varna, Samsthana, Prabhava, Nama and Chikitsa are also varies even though they are
produced by same causative factors. Similarly the classification of Kushta as Sapta
Mahakushta, Ekakushta, Ashtadasha Kushta and Asamkhya etc also varies according
to this. Kushtas are caused by the invariable vitiation of Thridosha still they are
considered as Vatika, Paittika and Kaphaja based on the dominant Dosha in them.
One can determine the nature of predominant Dosha from the specific variety of
Kushta and vice versa. The causative factors are determined on the basis of specific
manifestations and from the manifestations one can determine the cause.
Muzw Swuzw Swuzw ml Ml |
rli iWiWixi mMzri || (c.c.7/33)
E.g. the manifestation of Kapala type of Kushta leads us to infer Vata as the
predominant vitiating factor. Similarly from the predominance of Vata in a Kushta
one can infer that the type of Kushta is Kapala, and for Pitta Udumbara.
JYOUTHISHA SHASTRA
Jyoutisha, which is often referred to as Vedic astrology, is an integral part of Indian
life. It provides us with light on life. The ancient seers used it primarily for timing the
10
Conceptual Study
rituals around which the Vedic culture was base. The origin of astrology is popularly
referred to as Vedic astrology. As several of the Poojas and remedial measures
prescribed in the Indian astrology are followed as per the Vedic system, it is called
Vedic astrology. Vedic culture is one of the primordial cultures, has its own unique
theology, philosophy, arts, sciences, and literature which exist to this present day.
Vedic astrology is an integral part of this culture and has been practiced since time
immemorial.
The ancient scriptures like `Brhat Parasara Horasastra` and `Saravali` by
Kalyanavarman mentions the gradual development of classical Indian astrology.
According to various texts, the origin of Indian astrology was attributed to various
gods and Rishis. The most popularly followed astrological classics today are the ones
written by Rishis like Parashara, Varahamihira, Garga, Jaimini and their followers.
The Jyouthisha Shastra has got three branches3:
Siddhanta: Traditional Indian astronomy.
Samhita: Also known as Medini Jyotisha (Mundane astrology), predicting important
events based on analysis of astrological dynamics in a country's horoscope or general
transit events such as war, earthquakes, political events, financial positions, electional
astrology; house and construction related matters (Vastu Shastra), animals, portents,
omens etc.
Hora: Predictive astrology based on analysis of natal horoscopes and the moment a
query is made.
Indian astrology is based on the concepts which are related to the good and bad
actions of the past life. The good and bad actions or Karma plays an important role in
determining the fate of one`s future. According to Indian astrology a person is born at
that place, on that day and on that moment when his individual fate is in perfect
11
Conceptual Study
mathematical harmony with the progress of the stars and Grahas. It follows the
divisional chart system, called the `Varga` system. Based on the planetary degrees at
the time of birth, divisional charts are prepared, by dividing the degrees of the planets.
These divisional charts are studied to ascertain the strength and weakness of Grahas
and houses and also to study various aspects of ones life. The gradual prediction
includes the `dasha` system which is based on the degrees of moon during the time of
birth of a person. The `Dasha` system includes `Antardasha`, (Bhukti) or sub period,
of another Grahas and so on. The `dasha` system is followed by the `Gochara`, or
transit of Grahas which produce various results on the transition of various
movements of Grahas. Indian astrology makes prediction following the `Prashna
Kundali` system, or chart cast based on the time of the query. This is studied as an
add-on chart to give predictions.
The words Graha and Nakshatra are used in a slightly different sense in Jyoutiaha
Shastra than in astronomy. For example, Sun (a star) and Moon (a satellite of earth)
are called Graha in astrology, along with Mars etc. Graha means Gruhnati gati
visheshaaniti- that which seizes or grasps holds and which have movement as its
special character4. Basically, a Graha is a body that has considerable influence on the
living beings on earth. Distant stars have negligible influence on us, but Sun, Moon
and planets in the solar system have a great influence on our activities. So the word
Graha is used to describe them. Nine Grahas are considered in Indian astrology. They
are Surya, Chandra, Kuja, Budha, Guru, Shukra, Shani and in addition, two
chaayaa grahas (shadow planets) are considered in Indian astrology Rahu and
Ketu. These are also called the north node and the south node respectively (or the
head and tail of dragon). Rahu and Ketu are not real Grahas; they are just some
mathematical points.
12
Conceptual Study
The Navagrahas are revolving around one imaginary circle of 360. As there are 12
Rashis
viz.
qw, uwp, qjl, MMOM, xW, Mlr,
is, uM, klx, qMU, Mp and ql each Rashi will be

30. The Grahas are represented in 12 Rashis as shown in the table 2.1 and these are
the Adhipatis of respective Rashis5.
Meena
Mesha
Vrushabha Mithuna
Guru.
Kuja
Shukra
Budha
Kumbha
Karkataka
Shani
Chandra
Makara
Simha
Shani
Surya
Dhanu
Vrushchika
Tula
Kanya
Guru
Kuja
Shukra
Budha
Table 2.1 Inter relationship between Graha and Raashi

Among these Guru, Shukra, & Chandra are always considered as Shubha Grahas and
Shani, Ravi, Rahu, Ketu, Ksheena Chandra & Kuja are known as Paapagrahas. Budha
gives bad results with Paapagraha and Good results with Shubha Graha.
Panchanga6
Accuracy of attributes depending upon Moon's motions was considered most crucial
for the reliability of a Panchnga having five limbs" namely Tithi, Nakshatra, Vara,
Yoga, and Karana. If these five limbs, for example, the five attributes depending upon
Moon, are accurate, an almanac is held to be reliable, because other elements are not
so difficult to compute due to their slow rates of change.
Tithi: xrclSr: AliU ij:
13
Conceptual Study
This is the time during which the difference of the increment of longitude of the Sun
and the Moon amounts to 12. The lunar day is to the Hindu of the most prominent
practical importance, since it is regulated the performance of many religious
ceremonies and it depends upon the chief considerations of Muhurtha or electional
astrology. In other words, the tithi represents the lunar energy, and lunar energy is
identified with mental energy. Therefore a minute knowledge of the lunar movements
constituting Tithis is said to give us wealth.
Nakshatra: - The zodiac is marked by 27 constellations or nakshatras often termed
lunar mansions. The position of a nakshatra is dependent upon the actual time taken
by the Moon to traverse 13 20' of ecliptic arc, of course, always beginning from the
first point of the constellational zodiac. They are, Ashwini, Bharani, Kruttika, Rohini,
Mrugashira, Ardra, Punarvasu, Pushya, Ashlesha, Magha, Poorva, Uttara, Hasta,
Chitra, Swati, Vishakha, Anuradha, Jyeshta, Moola, Poorvashada, Uttarashada,
Sravana, Dhanishta, Shatabhisha, Poorvabhadra, Uttarabhadra, Revati.
Vaara: It is based on the Grahas. Each day is divided into 24 Hora which is equal to
1hr. The day is named on Graha which is moving in first Hora. The successive Graha
will move with next Hora. This is based on the quotation qlSqUer
pm xrzlSelSu means Shani (Manda), Guru (Amarejya),
Kuja (Bhuputra), Surya, Shukra, Budha(Induja) and Chandra (Indu) respectively. For
example in Shanivara, the first Hora is with Shani Graha, next with Guru, Kuja, Surya
and so on for 24 hours. The 24th Hora is with Kuja. For the next day we have to count
the 25th Hora onwards which is with Surya. So after Shanivara it is Ravivara.
Similarly for the successive days also.
Yoga: xrclSr: ra: ra |
14
Conceptual Study
It is the period during which the joint motion in longitude of the Sun and the Moon
amounts to 13 20'. Yoga represents a conjunction of subtle influences which
strengthen our bodies, remove the germs of disease, and help us to enjoy health and
life in its various phases. Every Hindu almanac contains a column specifying the yoga
for each day and when it would end. There are twenty-seven yogas viz. Vishkambha,
Preeti, Aayushmaan, Saubhaagya, Sobhana, Atiganda, Sukarman, Dhriti, Shoola,
Ganda, Vriddhi, Dhruva, Vyaaghaata, Harshana, Vajra, Siddhi, Vyatipaata, Variyan,
Parigha, Shiva, Siddha, Saadhya, Subha, Sukla, Brahma, Indra and Vaidhriti.
Karana: ijrk MUhq |
Each tithi is divided into 2 karanas. There are 11 karanas: Bava, Balava, Kaulava,
Taitila, Garaja, Vanija, Vishti, Sakuna, Chatushpada, Naga and Kimstughna.
The first 7 karanas repeat 8 times starting from the 2nd half of the first lunar day of a
month. The last 4 karanas come just once in a month, starting from the 2nd half of the
29th lunar day and ending at the 1st half of the first lunar day.
Factors responsible for analyzing a Horoscope:
The good and bad effects of the Grahas depend upon their positions in which they
reside and which Graha is residing with it. Uchcha- Neecha, Shatrutwa and Mitratwa,
Karakatwa of Graha, Dasha, Lagnadi Dwadasha Bhava are the main factors which
help in analyzing the Horoscope. The Navamshas also decide the effect of the
Grahas7. For each Graha there is Uchcha and Neecha sthana. They will be strong in
their Uchcha sthana and weak in Neecha sthana. The strong and weak positions of the
Grahas with respect to Raashi are mentioned in the table 2.2
Graha
Uchcha
Neecha
Ravi
Mesha
Tula
Chandra Vrushabha Vrushchika

Kuja
Makara
Karkataka
15
Conceptual Study
Budha
Kanya
Meena
Guru
Karkataka
Makara
Shukra
Meena
Kanya
Shani
Tula
Mesha
Table 2.2 Strong and weak positions of the Grahas with respect to Raashi
Shatrutwa and Mitratwa of Graha:
If the Graha is residing with its Mitra (friendly) Graha then the result is good and
effect is opposite if it residing with Shatru (enemy) as shown in the table 2.3
Graha
Mitra
Sama
Shatru
Ravi
Chandra, Kuja, Guru,

Ketu
Ravi, Ketu, Budha
Budha
Shukra, Shani,
Rahu
Rahu
Chandra
Kuja
Budha
Guru
Ravi, Chandra, Guru,

Ketu
Ravi, Shukra, Rahu
Kuja, Shukra, Guru,

Shani
Shukra, Shani
Kuja, Guru, Shani,
Ketu
Shani, Rahu
Shukra
Ravi, Chandra, Kuja,

Ketu
Budha, Shani, Rahu
Shani
Budha, Shukra, Rahu
Guru
Rahu
Budha, Shukra, Shani
Guru
Ketu
Kuja, Guru.
Ravi, Chandra. Kuja,

Budha
Guru.
Table 2.3 Showing mutual relationship between Grahas
Rahu, Budha
Chandra
Budha, Shukra
Ravi, Chandra,
Ketu.
Ravi, Chandra,
Kuja, Ketu
Ravi, Chandra,
Kuja.
Shukra, Shani
Karakatwa of Graha: The different Grahas causes different effects which are termed
as Karakatwa of Graha which are shown in the table 2.4
Graha
Karakatwa
Ravi
Atmakaraka, Pitrutwa
Chandra
Mana, Maatru Karaka
Kuja
Satwa, Anuja, Bhoomi karaka
16
Conceptual Study
Budha
Vaak, Jnaana karaka
Guru
Jnana, Budhi, putra & Shareera Sukha
Shukra
Bharya, Bhoga, Yana
Shani
Dukha, Marana, Anuchara.

Table 2.4 Karakatwa of Graha
Lagnadi Dwadasha Bhava:

In a Horoscope, Lagna is considered as first house and from Lagna the twelve houses
are counted in clockwise direction. Each house has got its own significance.
Lagna: Tanu Bhava- Tells about the body structure, health, behavior, wealth etc
Dviteeya Bhava: Kutumba or Dhana Bhava- Family, economical status, savings, etc.
Triteeya Bhava: Sahodara Bhava- Dhairya, Durbuddhi, Parakrama, Sahodara etc.
Chaturtha Bhava: Sukha Bhava- Maatru, Friends, Bhoomi, Gruha, Abhivruddhi etc.
Panchama Bhava: Santaana Bhava- Buddhishakti, Prajna, Medha, Viveka, Sanchita
Punya, Soumanasya etc
Shashta Bhava: Ripu Bhava- Enemy, Diseases, Death, Manovyasana etc.
Saptama Bhava: Kama Bhava- Marriage, Relation of Bharya-Bhartru etc.
Ashtama Bhava: Ayurbhava- Sarva nasha, Vipat, Apavada, Marana Kala, Vighna,
living place etc.
Navama Bhava: Bhagya Bhava- Bhagya, Dharma, Punya etc.
Dashama Bhava: Karma Bhava- Devalaya, Occupation, servants etc.
Ekadasha Bhava: Laabha Bhava- Sarvabheeshta prapti, Jyeshta Bratru, offsprings,
Arthalabha etc.
Dvadasha Bhava: Vyaya Bhava- Paapakrutya, Vyaya, Sthanachyuti, Anga vaikalya
etc.
Dasha:
17
Conceptual Study
Dasha systems are a hallmark of Vedic astrology. Vedic astrology has hundreds of
Dasha system. Each Dasha system divides ones life into periods, sub-periods and so
on. All the periods are ruled by different planets. Some Dasha systems are planetbased and some are Rashi-based. Each dasha system is good at showing events of a
specific nature. Each dasha system comes with rules for dividing ones life into
periods and sub-periods and rules for attributing different results to different periods,
based on the planetary positions in the natal chart. These periods are called Dasha
or Maha Dasha (MD). Sub-periods are called Antar Dasha (AD). Sub-sub-periods
are called pratyantardasha (PD). Some dasas are good at showing matters related to
longevity and death. They are called ayur Dasha (Daa of longevity). Some Dasha
are good at showing general results. They are called phalita Dasha (dashas of
general results). Mind is a very important part of our existence and Moon governs it.
Dashas are of many types like Vimshottari dasha, Shodashottari, Dvadashottari,
Panchottari etc but Vimshottari dasha is considered for analyzing the Horoscope. The
duration of Dasha of each Graha with respective Nakshatras is as shown in the Table
2.5
Nakshatra
Krittika
Uttara
Uttarashada
Rohini
Hasta
Shravana
Mrugashira
Chitra
Dhanishta
Aardra
Swati
Shatabhisha
Punarvasu
Vishakha
Poorvabhadra
Graha
Dasha,Varsha (years)
Ravi
Chandra
10
Kuja
Rahu
18
Guru
16
18
Conceptual Study
Pushya
Anuradha
Shani
19
Uttarabhadra
Ashlesha
Jyeshta
Budha
17
Revati
Ashwini
Magha
Ketu
7
Moola
Bharani
Poorva
Shukra
20
Poorvashadha
Table 2.5 Duration of Dasha of each Graha with respective Nakshatras
Karma Vipaka
Theory of Punarjanma and role of Karma are the two concepts of both Ayurveda and
Jyoutisha Shastra. They are not the blind imagination of the philosophers rather they
put forth based upon the cause and effect theory. It is very easy to apply the cause and
effect theory to the physical phenomena but in regard to Karma theory the effect of
action can not be physically analyzed. It is a conception, based on sound logic. The
law of Karma operates through a series of births. Man has to suffer the consequences
of his actions until he succeeds in regulating his actions by true knowledge and
wisdom. The Karma done in the previous life will give their result in the later Janma.
Jyoutisha Shastra reveals the result of our poorva karma, expressed probably in terms
of what we crudely call planetary influences. Astrology and Karma are therefore
interrelated. Astrology reveals the consequence of our actions which we do not
remember in this life and are untraceable in this birth. The result of our unknown
actions is what we call 'fate' or adrishtra. The law of Karma therefore indicates the
cause and effect relationship8.
Mqh
AkqqsMxr
AzpTselMxri
umM mUhq || 4
19
rui
Conceptual Study
It is the effect of ashubha karma which results in the form of diseases. It has
mentioned that karmas are the actions of previous life and the diseases due to them
are the Karmaja Vyadhi and this is together called as Karma Vipaka.
There are three categories of Karma8, viz., (1) Sanchita, (2) Prarabdha and (3) Agami.
The Sanchita or accumulative Karma -Pertains to actions that are still lying latent
"like
seeds
stocked
up
in
granary
for
fruition
in
future
lives."
Prarabdha or operative Karma- The present course of life is indicated by the, deeds
or actions whose seed has already sprung up and whose machinery has been set in
motion towards their fruition in the present life.
Agami - Pertains to actions contemplated to be done.
Each of these three is again subdivided into Kayika, Vachika and manasika Karma.
According to Jyoutisha Shastra, Karma Vipaka includes the physical and mental
ailments, their cause, remedial measures, diseases due to Paapakarma, problems due
to Paapakarma, their root cause, Prayashchitta for them including both spiritual as
well as medicinal remedy etc. Jyoutisha Shastra is said to be the indicator of
Karmaphala. It throws light on the effects of the karmas done in the past life. The
good and bad effects of the actions of past life are indicated by the 9 Grahas9. Even
the life span of the person also decided by these Karmas only. By observing the
positions of these Graha in a Horoscope, the results of actions of past life can be
predicted. Thus to attain Purushartha, Sanchita Paapakarma should be diminished for
which one has to follow right rituals and Prayaschitta procedures to achieve ultimate
salvation.
Karma is of two types10. A) Poorvajanmarchita
B) Ihajanmarchita.
20
Conceptual Study
If the person has done bad deeds in his previous life they will result in the form of
disease in this life. These effects will diminish by Dana, Japa, Homa, Devatarchana
and Oushadha Sevana etc.
In Shatapatha Brahmana it has mentioned that the Sanchita Papa will produce the
results in the form of diseases either for the period of 7, 5 or 3 years depending on the
intensity of the Paapakarma. Thus by observing the positions of the planets in a
Horoscope the effect of purvajanmakrita Paapakarma can be analyzed8.
Inter-relation between Ayurveda and Jyoutisha Shastra
Throughout the centuries, astrology had close connections with medicine. In ancient
India, astrology and Ayurveda were intimately connected. An Ayurvedic doctor was
required to be an astrologer too. Ayurveda and Jyoutisha Shastra share an energetic
view of universe, recognizing certain harmonic keys to our existence on all levels.
They hold that the order of life on earth and the structure of the universe, specifically
the solar system are intrinsically related and follow the same laws and development of
forces.
Jyoutisha Shastra is the foremost of the six Vedangas. It is said to be the "Vedasya
chakshu: khilashastrametat"11 i.e. eye of the Veda through which all Vedic
knowledge can be properly applied. Ayurveda is the foremost of the four Upaveda
or secondary Vedas through which a true Vedic life can be properly lived.
Ayurveda and Jyoutisha Shastra are closely intervened not only with each other but
all other Vedic sciences including Yoga, Vedanta etc.
If we go through the classical texts of both the sciences there are many references
which are identical. The details of such explanations are mentioned below:
1. Acharya Susrutha says, just as the Moon, Sun and Wind are necessary for the
regular functioning of this world, so also it is Kapha, Pitta and Vta that regulate the
21
Conceptual Study
health of the human body12. Likewise in Jyoutisha also there is a reference that the
effect of the three physical qualities (motion, energy and gravitation or inertia) on the
living cell is on the same lines as it is in the cosmos.
2. Jyoutisha Shastra explained the basic concepts of Ayurveda in relation to Graha in
many contexts such as Tridosha, Dhatu, Panchamahabhoota, Rutu, Shadrasa, Triguna,
Angavayava13, 14 etc. as shown in the table 2.6 and 2.7
Graha
Dosha
Dhatu
Panchabhoota
Brihatjataka
Sarasangraha
Ravi
Pitta
`Pitta - vata
Asthi
Chandra
Vata-Kapha
Vata Kapha
Rakta
Kuja
Pitta
Pitta
Majja
Teja
Budha
Thridosha
Thridosha
Twak
Prithvi
Guru
Kapha
Vata Kapha
Vasa
Akasha
Shukra
Kapha Vata
Vata Kapha
Shukra
Jala
Shani
Vata
Vata - Pitta
Snayu
Vayu
Table 2.6 Relation of Graha with Dosha, Dhatu and Pancha Mahabhoota
Graha
Angavayava
Rasa
Rutu
Guna
Ravi
Kukshi
Katu
Greeshma
Satwa
Chandra
Hrudaya
Lavana
Varsha
Satwa
Kuja
Shira
Tikta
Greeshma
Tamas
Budha
Vaksha
Mishra rasa
Sharat
Rajas
Guru
Uru
Madhura
Hemantha
Satwa
Shukra
Vaktra
Amla
Vasantha
Rajas
Shani
Janu
Kashaya
Shishira
Tamas
Rahu
Paada
____
____
_____
Ketu
Paada
____
____
_____
Table 2.7 Relation of Graha with Angavayava, Rasa, Rutu and Guna
Here this correlation is made up of mainly based on the qualities of the Grahas. These
Grahas will give rise to the diseases related to the particular Mahabhoota, Dosha,
22
Conceptual Study
Dhatu etc i.e..Ravi Graha will give rise to Ushnaroga and diseases of Asthi Dhatu as
it is related to Pitta; Chandra being Vata- Kapha gives rise to Sheeta Roga and
diseases of Rakta etc15.
3. As mentioned by Acharya Sushruta, Varahamihira also mentioned the
Masanumasika Swaroopa of Garbha along with ruling Graha for each month for
Garbhastha Shishu16as shown in the Table 2.8
Month
Swaroopa of Garbha
Graha
Sushruta
Varahamihira
1st
Kalala
Kalala
Shukra
2nd
Ghana
Ghana
Kuja
3rd
Avayavankura
Avayavankura
Guru
4th
Angapratyanga
Asthi
Ravi
vibhaga
5th
Manas
Charma
Chandra
6th
Buddhi
Roma, Nakha
Shani
7th
Angapratyanga
Chaitanya
Budha
Sampoorna
Ravi & Chandra
________
Ravi & Chandra
vibhaga
8th
Oja chanchalatha
9,10th
Sampoorna
4. Prakruti of a person is also been explained in Jyoutisha Shastra based on the Graha
situating in the Lagna as Lagna is the indicator of the health and Stature of the body17.
If Ravi situating in Lagna, the person will be Pratapashali, well built body, Shyamaaruna Anga, Pingala Netra (Madhu varna), Good looking, Pitta Prakruti and Satwa
Gunayukta.
23
Conceptual Study
Chandra: Sancharasheela, Mruduvaak, Viveki, Shubha Drushti, Sthiranga,
Buddhiman, Small and stout body stature. Vata-Kapha Prakruti.
Kuja: Paapadrushti, small stature, Udaara, Chanchala, Thin kati, raktanga.
Budha: Spashta vaak, Thin & beautiful stature, Hasyapriya, Vidwan.
Guru: Long stature, Peetavarna, Medhavi, having good wealth
Shukra: Ati buddhimaan, Shyamavarna, well built body Shubhadrushti
Shani: Krushanga, Shyama varna, beautiful eyes but lazy.
5. In Charaka Samhita, while commenting on the procedure of Vamana Karma,
Chakrapani explained that one should consider nakshatra, tithi, karana, muhurta etc
for the success of the procedure. Likewise in Jyouthisha Pushya, Hasta, Jyeshta,
Rohini, Shravana and Ashwini are considered as auspicious for performing any
procedure to get success. Thus it is clear that even to get good results of the treatment
the time, day etc plays a major role18.
6. It has been told that the disease Unmaada is getting aggravated on Parvasandhis i.e.
on Amavasya and Pournami. Thus it is evident that even Soorya and Chandra
Grahana also have their influence on Unmada19.
7.
In the context of Janapadodhwamsa Poorvaroopa, it has been told that the
Nakshatra, Graha, Soorya, Chandra will not be in the normal position. And the main
Nidaana for this is Adharma which is the result of Sthanachyuti of these Graha
Nakshatra etc20.
8. While explaining the common causes for diseases Acharya Vagbhata explains that
Graheshu anuguneshu cha the Sooryadi Grahas should reside in Anukoola Rashi
so that the person will be healthy always. Pratikoolasthita Grahas are responsible for
the diseases21.
24
Conceptual Study
9. The diseases are also produced due to the bad effects of Sooryadi Grahas and
Ashwinyadi Nakshatras and for Pariharartha Shantikarma, Homa, Prayashchitta,
Niyama, and Dana etc to be followed22.
10. Ayurveda incorporates all forms of healing methodologies which promotes
optimal health. So it explains Trividha Aoushadham23 i.e. three types of or some times
we can say that three steps of treatment viz, Daivavyapashraya, Yuktivyapashraya and
Satwavajaya. The word Daivavyapashraya is concerned with all the unknown
circumstances which are beyond the perceive of reasoning. The word Deva has been
used in the sense of that Karma which is related to our previous life. The evils of
Poorva janma krita Karma can not be cured only by scientific methods of medicine
etc because the disease so produced is related to our past life. They are related to the
blessings of God. They include Mani-Mantra Dharana, Bali-upahara, Homa, Niyama,
Prayashchitta, Upavasa, Svastivachana etc. The disease will get cured due to the
Prabhava of these procedures. These types of treatment in the form of good deeds are
recommended for the diseases caused by Deva.
Jyoutisha Shastra also explains Prayashchitta and Parihara in the form of ManiMantra Dharana, Bali-upahara, Homa, Havana, Niyama, Prayashchitta, Upavasa,
Svastivachana, Japa, Tapa etc.
11. In Hareeta Samhita, Acharya has devoted the whole chapter to the explanation
regarding the Nakshatras, their good and bad effects, different Yogas related to them
etc. Based on good and bad effects these 27 nakshatraas, there are two Yogas namely
Amruta yoga and Kroora yoga has been explained24.
Amruta Yoga: It gives good results considered as auspicious for every activity. Hasta
Nakshatra of Ravivara, Mrugashira of Somavara, Ashwini of Kujavara, Anuradha of
Budhavara, Puhya of Guruvara, Revati.of Shukravara, Rohini of Shanivara are
25
Conceptual Study
considered as Amruta Yoga. They are Siddhi, Shukla, Shubha, preeti, yumna,
Soubhagya, Dhruti, Vruddhi, Dhruva and Harana.
Kroora Yoga: This is not auspicious Mortality rate will be always high if the diseases
produced in this Yoga. They are, Magha of Ravivara, Vishakha of Somavara, Ardra
of Kujavara, Moola of Budhavara, Kruttika of Guruvara, Rohini of Shukravara, Hasta
of Shanivara. Such Yogas are, Shoola, Vajra, Atiganda, Vyaghata, Vyatipata,
Vishkambha.
He also explains duration of the disease, their curability and incurability with every
Nakshatras. This is tabulated in Table 2.9
Nakshatra
Kla
Nakshatra
Kla
Ashwini
1 night
Hasta
eeghra lbha
Bharani
Mrutyubhaya
Chitra
15 days
Krittika
9 nights
Swti
16 nights
Rohini
3 days
Vikha
20 nights
Mrigzira
Atyanta Kashta
Anurdha
15 days
rdra
Mrutyubhaya
Jyetha
10 days
Punarvasu
7 nights
Moola
Death
Puya
7 nights
Purv dha
15 days
lea
9 nights
Uttar dha
20 nights
Magha
Mrutyubhaya
ravana
2 months
Purva
3 months
Dhanita
2 months
15 nights
atabhia
20 nights
Phalguni
Uttara
Phalguni
26
Conceptual Study
Purva
1,2,3pda-ubha
Purvabhadra
9 nights
Purv dha
1,2,3pda-ubha
Uttarabhadra
15 days
Purvabhadra
1,2,3pda-ubha
Revati
10 days
Phalguni
Table 2.9 Relation of duration of disease with Nakshatra.

12. Harita Samhita also mentioned that the effect of purvajanmakrita Paapa will result
in the form of disease in the body and are called as karmaja Vyadhi. The Sadhyatva
and Asadhyatva will depend upon the severity of the Papakarma. These diseases can
be cured easily if treatment is done after performing proper Prayaschitaadi karma like
Homa, Chandrayana yaga, Yajna, japa-tapa etc.25
13.Karma Vipaka according to Ayurveda also have the similar meaning. The
attainment of Moksha is possible only when the Poorvajanmarchita Karma gets
diminished. Until then he has to experience the Karmaphala. For this he has to follow
some rules and regimens like, being in the company of Sajjana, performing
Chandrayana Yaga, Upavasa, Brahmacharya, Kama Krodha tyaga etc26.
14. In the classical texts of Ayurveda the role of actions of previous life and their
results have been mentioned in many contexts. The rationality of life span of an
individual depends on the strength of Daiva and Purushakara. Where Daiva means
Daivamatmakrutam vidyaat karma yat pourvadaihikam the Karma done in
the previous life and Purushakara means Smruta: purushakarastu kriyatey yat
ihaaparam the actions of present life. Based upon the strength of this Karma the
life span of the person is classified into Deergha, Madhya and Alpa 27
15.While explaining the Nidana for Agantu Unmada he quotes Mithyakrutam
Karma cha poorvadehe Chakrapani commenting on this explains that the karma
means the actions of previous life. The bad deeds of previous life will lead to the
27
Conceptual Study
production of Agantu Unmada. It has been told that in the causation of Agantuka
Unmada if the Poorvajanmakruta Papakarmas are the cause then the Deva, Gandharva
etc Graha will not have any role in that28.
16. Sushruta explains the Nidaana for Kushta as paapakriyaaya purakruta
karmayogachcha twagdosha bhavanti the unwholesome activities and effects of
bad deeds of previous life are also the causes for Kushta29.
17. In Harita Samhita, Acharya explains that diseases are the results of actions of past
life. Every disease is a form of Dukha and based on the karma they are considered as
Sadhya or Asadhya. If the Karmas are done unknowingly then the effect will be
diminished by performing Chandrayana etc Yagas and then the disease can be cured
easily. (Ha.2-1/5-6) Karmaja Vyadhis according to him are Pandu, Kushta,
Rajayakshma, Atisara, Prameha, Mutrshmari, Mutrakrichra, Shoola, Shwsa, Kasa,
Shopha, Vrana. Apart from these Jwara, Ajirna, Chardi, Bhrama, Moha, Agnimandya,
diseases of Yakrit- Pleeha, Arsha and Shosha are considered as Uparoga30.
Harita also explains different Causes for different diseases along with Parihara. Even
in Prashnamarga31 also we can find the Parihara Karyas for various diseases caused
by Paapakarmas which are shown in the Table 2.10
mmMq
oWir
urk
mhQ
auk
Uebl
Uerq
28
mUWU
WUi
xWi
aSl,
pqSl
,
xuhSl
.
aSl,
pqSl
,
xuhSl
.
mzlqa
MwqhQW
q, xuhSl
Sx,
Arxx
em, xuh
a, Uu
miq Sl
Sx,ClSx
Wq
Conceptual Study
qlu uk
AixU
xuqrlpaql
qW
xuhSl
, ASl.
aermxl qUa
, AzqU
xuMsemx
palSU
xuhSl
, ASl
mUmim
zs
ASl
mzlr
Mxx
uh,
rMi
Ua
aSUa
, Azx
qWeu
U
xuhSl
, ASl
Apzm
Susr qsira
oh ximi
xuh U Sl
xuh
a
miq Sl
zuxi
,
zucl
aUuw Sl
NS
kii
AmxqU
esSl
lM ASl
Aalql
WulM
q
apmiM
rMi
msWU
a
mUimmmiM
i
uhzs
,
zUzs
29
Sx,
Arxx
em
xu
UalzM
Wq,, xuh
a miq
Sl mYu
Sl, uh
ql em.
isSl,
xuh Mqs
Sl
xuh
U,Uei,
ae
miq Sl
isSl,
xuh Mqs
Sl,
zs
Sl
qWSaqle
m,
AqTsWq ,
mgcSa ql
Wq, Sx,
ASirWSr
mUrh
AmlS Sl
AUarql
em Wq
Aal Sui ql
em
aS
xuh
miq Sl
USl
Conceptual Study
AmrmlUi
Um
SualSrM
uxm
oWumNS
mUSurmWU
oWu
h
aWh
xuhxir
MlZ
qkbi Sl
ulxmi xuh
xgcl
xmSl
u
xgcl
Sx,
Arxx
em,Aal
miq Sl
xuhSl
Uei cU
cM
Uei Sl
mU
xkq
m
Sl
xxWi
qZU
a
MwqhQ
Wq, ar
em, xuh
ae miq
Sl, Awkklr Sl.
Thus, there are many more astrological references in Ayurveda such as in

Kutipraveshika rasayana32, Kevalamalaki Rasayana33, .Kilasa Nidana34, Madanaphala
Sangrahana Vidhi35, time to enter into the Sootikagara36, Nmakarana Samskara37,
Nidana for the vitiation of all the three Doshas38 and Nidana of Masurika39.
30
Conceptual Study
References:
1. Ch.Vi.8/97
2. Ch.Su.28/11-12
3. P.M.1
4. S.K.D
5. B.J.
6. J.P
7. J.P 1/25-30
8. Raman B.V, Planetary influences on Human Affairs.Pp 25.
9. P.M.1/36-37
10. P.M.9/45.
11. P.M.1/12
12. Su.Su.21/18
13. P.M. 11/3-4, P.M 12/11-14, 27-28
14. J.P.2/27
15. P.M.12/11-16
16. B.J.4/16
17.J.P.2/53-59
18. Ch.Su.15/9
19. Ch.Ni.7/14.
20. Ch.Vi.3/4
21 A.H.Su. 1/31
22 Su.Su.6/19-20
23 Ch.Su.11/54.
24 H.S. 2nd Sthna-6th chapter
25 H.S 1.2/3-6
26 Ch.Sh.1/143-146
27. Ch.Vi. 3/29-32
28 Ch.Chi.9/16
29.Su.Chi.9/3.
30. H.S.2nd Sthana 1st chapter
31. P.M. 23/2-36
31
Conceptual Study
32. Ch.Chi.1-1/21
33. Ch.Chi.1-3/10
34. Ch.Chi.7/177
35. Ch.Ka.1/13
36. Su.Sh.10/6
37. Su.Sh.10/27
38. Asht.Sam.Ni.1/28
39. Ma.Ni.54
32
Review of Literature
CHAPTER 3.
Kushta is one of the most baneful diseases afflicting man. Ayurveda has dealt with the
disease in all aspects elaborately. The description of the Lakshanas of different
varieties in accordance with predominant doshas, and also the involvement of the
Dhatus is exhaustive.
A separate chapter under the heading Kushta has been described for skin diseases by
our Acharyas. Almost all the Acharyas have further classified Kushta into MahaKushtha and Kshudra-Kushtha. The exact difference between Maha-Kushtha and
Kshudra-Kushtha is often controversial.
But in general, Maha-Kushtha is
considerably graver than Kshudra-Kushtha.

ETYMOLOGY OF THE WORD KUSHTHA
Mwhi Aq | Mw lwMw | Mwhi um Ci
Mq |
Mixi ii Mu Mwhi Aq Al u |
(z. M.Sq)
Mixiq ii u | (WqS)
The word kushta is derived from the Sanskrit root Mw lwMwh with
Yjl mirr. Mw means to tear, extract, pull or draw out. When the
vitiated doshas provoke the four body elements and if this derangement of the seven
factors is not cared to, a disease is formed inside the body which manifests itself on
the skin and makes it Kutsit or contemptible (A.S.Ni.14:5).
becomes despised; therefore it is called Kustha.
HISTORICAL ASPECTS OF KUSHTA
33
The whole body
Considering history of a particular subject is to reveal basic knowledge for research
work. Probing into ancient literature is sufficient enough to denote that the various
skin disorders (Kushtha rogas) alongwith their various manifestations were known to
Indians from time immemorial.The history of Kushtha can be traced back to the
vedic period.
VEDIC PERIOD
Vedas are considered to be the oldest record of literature in the world, where scattered
references of the Kushtha can be picked. Rigveda identified this disease with
characteristic features of Vivarnata and Romashatana1. But the word Kushtha seems
to be used for a medicinal plant and not for the skin disease. There are examples of
different skin diseases cured by Lord Indra and Ashwini Kumaras. In Shukla
Yajurveda, different medicines with the capacity of curing Kushtha have been
mentioned.
In Atharvaveda, skin has been described as one of the chief site of the diseases and
Kushtha has been defined as Kutsita Rupavarna. The drug Kushtha has been
advocated for its management2.
From the above description, we can conclude that skin diseases were quite prevalent
from the Vedic period and were treated with different medicines.
PURANA PERIOD
In various Puranas, there is no elaborate description available about Kushtha except in
Garudapurana and Agnipurana.
mentioned in some chapters3.
In Agnipurana, Kushtha and its treatment are

Internal uses of Khadira and external uses of
Haratala and Manahshila have been mentioned. In Garudapuranas & Dhanwantari

Samhita, there is detail description of skin diseases and their management in Kushtha
chapter.
SAMHITA PERIOD
34
The illustrative and systematic compilation of the knowledge of Ayurveda, first stated
in the Samhita period. The primitive form of the knowledge regarding the science of
life, which existed in Vedas, was scientifically developed in Samhita period. Skin
diseases were described in Ayurveda, under the heading of Kushtha.
Harita Samhita: In Hareeta Samhita, the description of Kushtha is available in 3rd
sthana 39th chapter. Here 18 types of Kushta has been explained but there are
difference in their nomenclature and signs & symptoms.
Kashyapa Samhita: In Kashyapa Samhita, Kushtha is described in Kushta Chikitsa
Adhyaya and total 18 types of Kushthas have been described under Sadhya and
Asadhya categories.
Bhela Samhita: In Bhela Samhita, Kushtha has been described in Sutra 4th , Nidana
5th and Chikitsa sthana 6th chapters.
Charaka Samhita: In Charaka Samhita, the skin diseases have been described under
the heading of Kushtha roga. Kushtha has been discussed elaborately in Nidana
sthana Chapter 5 and Chikitsa sthana Chapter 7.
Sushruta Samhita: In Sushruta Samhita, Kushtha has been described in Nidana
sthana Chapter 5 regarding aetiopathogenesis and its management in Chikitsa sthana
Chapter 9 and 10. He also identified the contagious nature and genetic predisposition
of Kushtha.
Ashtanga Sangraha & Ashtanga Hrudaya: In Ashtanga Samgraha and Ashtanga
Hridaya, the disease Kushtha has been described in detail in Nidana sthana and
Chikitsa sthana.
SANGRAHA KALA
Madhava Nidana: In Madhava Nidana, the aetiopathogenesis of Kusta is described
in the chapter of Kushtha Nidana4.
35
Sharangadhara Samhita: In Sharangadhara Madhyama Khanda, 7th chapter,
mentioned 18 types of Kushtha.
Bhava Prakasha: Bhavaprakasha mentioned Kushta under Kushtha Rogadhikara,
Madhyama Khanda 53rd chapter.
Basavarajeeyam: Kushta has been described in 13th Prakarana and Karmavipaka of
Kushta also mentioned in 24th Prakarana.
Veerasimhavaloka: In 44th chapter, Kushta has been explained in detail along with
Karma Vipaka and relavence of Jyoutisha Shastra. In this chapter, the Acharya said
that Person may be affected by kushta if in the Horoscope,
Rahu and Ravi are residing in 8th house from the Lagna.
Shukra, Ravi and Shani are in the same house.
Shani is residing in 8th Huose.
Shukra residing in Simha rashi and with the Drushti of Ravi.
Surya in Neecha sthana and in Budhantardasha in Surya dasha, then the person
will get Paama.
Budhantardasha in Chandradasha.
Jaataka parijata: In 6th chapter 86th shloka, it has been explained in detail that Person
may be affected by the diseases related to twak, if in the Horoscope,
Lagna is associated with Shashtesha (Budha) then the person may suffer with
Dehavrana.
Either Surya, Kuja or Rahu is situated in Lagna or 2nd or 7th or 8th place or their
Drushti to each other will lead to Masurika.
The Shashtaadhipati (Budha) situated in Lagna along with Rahu or Ketu, then the
person will get Deha vrana
Apart from Lagnadhipati if other Paapagraha situated in lagna will lead to kushta.
36
Parashara Hora: In 18th chapter , it has been mentioned that Person may be affected
by the diseases related to twak, if in the Horoscope,
Budha as lagnesha along with Kuja, Shani, Chandra and Rahu; Chandra in Lagna
along with Rahu; Lagnadhipati is not residing there then person may affect with
Shweta kushta.
In Lagna if Chandra along with Shani , then the person may get Krishna kushta.
In Lagna if Chandra along with Kuja, may lead to Raktakushta.
Guru in 8th place and Chandra in the place of Guru, then the person may get
Kushta in the age of 12-19.
In 6th place if Shaniyukta Chandra is residing, then the person may get the Kushta
in the age of 55.
Pranamarga: In 12th chapter , it has been mentioned that Person may be affected by
the diseases Kushta, if in the Horoscope, Ravi, Kuja, Budha or Rahu is situated in
Anishta sthana ie 6th or 8th or 12th place from lagna.
Role of Dasha and Bhukti in causing the disease
Jaataka Parijata:
The person may be affected by some disease in Ravi Dasha- Chandra Bhukti,
Chandra Dasha- Kuja Bhukti, Chandra Dasha-Rahu Bhukti, Kuja Dasha- Shani
Bhukti, Kuja Dasha- Ravi Bhukti, Rahu Dasha- Shukra Bhukti, Guru Dasha -Rahu
Bhukti, Shani Dasha- Kuja Bhukti, Shani Dasha -Rahu Bhukti, Budha DashaChandra Bhukti, Budha Dasha- Kuja Bhukti, Budha Dasha- Guru Bhukti, Ketu
Dasha -Kuja Bhukti and Shukra Dasha- Ravi Bhukti.
In Rahu Dasha -Shani Bhukti and Shani Dasha- Ketu Bhukti, person will be
affected with Vata-Pitta Roga
In Shani Dasha -Shani Bhukti person will be affected with Vata-Kapha Roga
37
In Ravi Dasha - Kuja Bhukti, Pitta Roga will manifest.
In Chandra Dasha- Shani Bhukti, Vata Pitta Vyadhi will manifest.
Parashara Hora:
During the Dasha of Shashtesha, person may affect with the disease.
If Shani is residing in 8th or 12th place from Ravi then in the Ravi Dasha- Shani
Bhukti person will suffer from the diseases like Vata, Shoola, Kushta, Jwara,
Atisara.
If Budha is residing in 2nd or 7th place from Ravi then person may afflicted with
the diseases during Ravi Dasha- Budha Bhukti.
If Ketu is residing in 2nd or 7th place then in Chandra Dasha-Ketu Bhukti person
will get any disease.
If Rahu is residing in 8th or 12th place then in Kuja Dasha-Rahu Bhukti person
may afflicted with diseases of Vata and-Pitta.
If Guru is residing in 6th, 8th or 12th place from Kuja or in his Neecha Rashi along
with Papagraha then in Kuja Dasha -Guru Bhukti person may get the diseases of
Pitta Dosha.
If Shukra is residing in 6th, 8th or 12th house along with Papagrha then in Kuja
Dasha Shukra Bhukti person will get the diseases.
Ketu if residing in 8th or 12th place then person may get Vranadi Charmavyadhis
in Rahu Dasha Ketu Bhukti.
If Shukra is residing in 6th,8th or 12th place or in Neecha Sthana or in Shatru graha

along with Shani or Kuja or Rahu then in Rahu Dasha- Shukra Bhukti person may
get some diseases.
If Shukra is in 6th 8th or 12th house along with Papagraha then person may suffer
from Rakta Vikara during the Rahu Dasha-Shani Bhukti.
38
CLASSIFICATION OF KUSHTHA
In Ayurvedic classics, classification of Kushtha has been carried out with different
views. Broadly Kushtha have been classified into two groups. Maha-Kushtha and
Kshudra-Kushtha. Chakrapani in his commentary on Ch. Ni 5:4 indicated that in the
Kshudra-Kushtha, the signs and symptoms of Maha-Kushtha are manifested in less
intensity.
Charaka clarifies that due to various forms of permutation and
combinations of doshas, Kushta can be classified into 7 types, 18 types and in fact
innumerable types. No single variety of Kushta is due to any one Dosha, though the
provocative morbid Doshas are the same in all the varieties at they are differentiated
by the different dose of morbidity, sequel and location which produce the difference
in their characteristic pain, colour and effect, name and treatment.
The main varieties of Kushtha according to different Ayurvedic classics are tabulated
below:
qWM:
Ref c. x.
x. x.
A. W.
A.x
q.l
1.
Mms
Ah
Mms
Mms
Mms
2.
ESqoU
ESqoU
ESqoU
ESqoU
ESqoU
3.
qhQs
Gwre
qhQs
qhQs
qhQs
4.
Gwre
Mms
Gwre
Gwre
Gwre
5.
mhQUM MMhM
6.
xkq
mhQUM SS
7.
MMhM
SS
mhQUM mhQUM mhQUM
MMhM
SS
SS
MMhM
MMhM
Table 3.1 The varieties of Maha Kushta
39
SM
R
ef
1.
2.
3.
4.
5.
c. x.
LMM
cqM
MOp
um
SM
AsxM
x. x.
xjs
wM
qWM
LMM
A.x
q.l
LMM
cqM
MOp
um
SM
LMM
cqM
MOp
AsxM
uxm
Asx
xkq
LMM
cqM
MOp
um
SM
AsxM
xkq
cqSs
mq
cqSs
mq
mq
uxT
O
uxT
O
uxT
O
zi
zi
zi
cqSs
6.
SS
7.
cqSs
8.
mq
9.
uxT
O
mUx
m
xkq
ucc
M
MOp
zi
mq
1
0.
1
1.
A.W.
ucc
ucc
ucc
UYx
M
M
M
Table 3.2 The varieties of Kshudra Kushta
Classification according to Dosha

M pS
c. x.
Mms
ASqoU
qhQs
Gwre
ui
m
MT
uim
mhQUM MTm
xkq
uiMT
MMh
Sw
LMM
uiMT
cq M
uiMT
MOp
uiMT
40
x.
x.
ui
m
m
MT
MT
m
MT
m
u
ui
m
MT
uim
MTm
uiMT
Sw
uiMT
uiMT
uiMT
SS
cqSs
McN
ucc
M
umSM
uiMT
uiMT
mMT
mMT
mMT
mMT
mMT
MT
uiMT
AsxM
uiMT
SS
MT
MTm
cqSs
m
MTm
mq
m
MTm
uxTO
MTm
zi
MTm
uccM
m
uim
Table 3.3 Classification of Kushta
Apart from these common, Sushruta has mentioned other Kustas
Sw
Ah
ui
xjswM
MT
qWM uxm mUxm
MT
m
ui
UYx
MT
Thus if we considered the definition of the Kushtha Kutsitam Karoti and

Kushnati vapu we can classify the 11 Kushthas under these two as,
Mixiq
MUi
Mms
Mwhi
um
Mms
ASqoU
ASqoU
qhQs
qhQs
Gwre
Gwre
mhQUM
mhQUM
MMh
xkq
umSM
MMh
cqSs
LMM
uxTO
cqM
zi
MOp
uccM
AsxM
41
SS
cqSs
mq
zi
uccM
Table 3.4 Classification of Kushta according to the Definition.
All Mahakushta except Sidhma will cause both discoloration and destruction of the
affected part whereas Sidhmakushta causes only discoloration. In case of
Kshudrakushta they will result in either one of the above except for Shataru,
Vicharchika & Charmadala. Aetiological factors of Kushta are mentioned by different
Ayurvedic texts may be classified into following groups.
a) Ahara
b) Vihara
c) Achara
The details of the Hetus are tabulated below :

a). Aharaja Nidana:
lSl
cscq
mrx
c.x
x.x
A.W
A.x p.x
WrlM, +
ru,
clM,
EsM,
MUSz
with A,
Sk, i,
Msij,
qw,
Aix,
Mxqo
xlW
aqr,
Alm,
ASM
qx
42
W.x
q.l p.m
.
Uh
xWi
AkM
xul
mmms ,
MMq
c,
sMc
Sk,
xm
xWil
Aqs
Sur
Uh
Table 3.5 Viruddhaaharaja Nidana
lSl
c.x
lu, +
Sk,
qixr,
Aqs,
suh
AkM
xul.
is,
U,
aQ
AkM
xul
Su,
xlak,
a,
AW
U
AkM
xul
xlWl
Air
a
qk,
x.x
A.W
A.x p.x
W.x
43
q.l p.m
.
+
+
Thi
xii
Emr
a
uS
W
Am
l
Aeh
pel
Akrzl
Axiqr
pel
Table 3.6 Mithyaharaja Nidana

b) Viharaja Nidana
lSl
c.x x.x A.W A.x p.x W.x q
xlW
mixr, +
ulixr
urrq
aqrkq xul
Fwqpimi
ziwh
+
urirxqllmu
bq,
q,
pr +
Ail
Si
ziqo xul
qjrxxaxul
+
Table 3.7 Mithya Viharaja Nidana
lSl
ua
kUh
c.x
mgcMq +
h
rqh
x.x
A.W
A.x
44
p.x
W.x q. p.
l.
m
+
+
lw
xul
xlWm
l
qjrr
a
Table 3.8 Vega Vidarana and Panchakarma Apacharaja Nidana

c). Acharaja Nidana
lSl
mm
Mq
um,
a
bwh
c.
x
x
.x
A.W
xir
A.x
W q.
.x l.
+
+
p.m
p
.x
Table 3.9 Acharaja Nidana
Signs and symptoms:

mum
mum
c.
x
.
AxuSl
AixuSl
mwr
Aizsh
uuhr
MhQ
lxiS
xmii
mUSW
mUWw
sqWw
ZUiu
Fwqrl
aUu
+
+
+
+
+
+
+
+
+
+
+
x
.
x
.
+
+
+
+
+
A.x
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
p.
x
W q.
.x l.
+
+
+
+
+
+
p.m
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
A.W
+
+
+
45
mum
rj
uxmaq
l Aph
oNSw
Emsm
Ai
q
uSl
MPi
q
Ysq
AiuSl
AxM
Mwhi
mmx
Ua
Sosr
c.
x
.
x
.
x
.
A.W
A.x
p.
x
W q.
.x l.
p.m
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
Table 3.10 Poorvaropa
m
qWM
1. Mms M
sh
Ah
uwq
mw
uwq
uxii
ZU mrli
il
ESi
oWxil
xmi
sqWw
iS
oWs
Asm
MhQ
Asm SW
Asm mr
SW
Azai
c.x
+
+
+
+
+
x.x uapO
+
+
+
_
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
46
xqijl
+
AzpS
+
+
eliqh
+
+
Mwh
+
+
Mms
+
+
uh
Table 3.11 Kapala Kushta
2. ASqoU
sh
c.x
iq
+
ZU
+
UqUe
+
AulSil
+
oWs
+
oWmrsxM +
MhQ
+
YsS
+
Mj
+
SW
+
mM
+
Azai
+
xqijl pS
+
xim
+
q
+
mYu
ESoU +
Tsuh
e
+
Uai
+
aUuh
xirl
xlak
Eix qhQs
Table 3.12 Oudumbara Kushta
3. qhQs
sh
xlak
a
Eixk
zsh
xjU
mi
c.x
+
+
+
+
+
+
x.x
+
uapO
+
+
+
+
+
+
q.l.
+
+
+
+
-
+
+
+
+
+
x.x
47
uapO
+
+
+
+
+
+
q.l.
+
+
-
mrli
oW
+
mcNs
xu
oW YsS +
`MhQ
+
q
+
xai
+
xqijl
+
pS
mUqhQs +
i
+
U
+
xirl
+
MMz
U mri uSl
Table 3.13 Mandala Kushta
4. Gwre
sh
mw
Ah
zru
ls
mi
iq
Azai
Asm MhQ
Asm YsS
Asm q
SW
pS
iS
mM
zMmWi
uSl
Eix qkr
ilmri
MMz
mQM
Sb qhQs
U mri
+
+
+
-
+
-
+
+
+
+
-
+
+
+
-
c.x
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
x.x
ZU
_
_
_
_
_
_
_
_
_
_
_
_
_
_
uapO
+
_
+
_
_
_
_
_
+
_
+
_
+
_
_
q.l.
_
_
+
_
_
_
_
_
_
_
_
_
+
_
+
+
+
+
_
_
_
+
+
+
_
_
+
+
+
_
_
_
+
_
+
Table 3.14 Rishyajihwa

5.mhQUM
sh
zYs
c.x
+
x.x
48
uapO q.l.
+
+
U
+
UxU
+
EixS
+
oWxu
+
MhQ
+
q
+
SW
+
mM
+
Azai
+
xqijl
+
pS
mhQUM+
+
msz
xSz
e
AzpS
Table 3.15 Pundarika
6.xkq M
sh
c.x
mw
+
Ah
+
uzh
+
oWil
+
Aixlak
+
zYs
+
Uupxl
+
oW
+
Asm uSl
+
Asm MhQ
+
SW
+
mr
+
sxM
+
sbxqijl
+
AsmpS
+
q
+
Aso
+
mwm uh
iq
+
ri Ueb
+
zsh
+
Table 3.16 Sidhma Kushta
+
+
+
+
_
+
-
+
_
+
_
+
-
+
+
x.x uapO q.l.

+
+
+
+
+
+
+
-+
-
+
+
+
+
-
7. MMh M
sh
c.x
xuM sh +
MMhriM +
uh
49
x.x uapO q.l.

+
+
+
+
-
mM
+
+
iu uSl
+
Aw
+
cw
+
mUSW
+
kqrl
+
q
+
U
+
Table 3.17 Kakana Kushta
+
+
+
+
+
+
+
-
S M
1.LM M
sh
c.x
+
x.x
uap q.l
O
.
+
+
xuSl
qWu
xi
qixrz
Ms
mq
Mwh
h
Table 3.18 Eka Kushta

2.cqM
sh
cqZr
Wxic
qui
c.x
x.x
uap q.l
O
.
+
+
+
Table 3.19 Charma Kushta

3.MOp
sh
c.x x.x uapO q.l.
zru
MhZU
xmz
mw
xu
uli
bl
50
EaMhQ
xlak
Mwh
Table 3.20 Kitibha Kushta

4.umSM
sh
c.x x.x
mh-mS +
xTOl
iu uSl +
MhQ
+
SW
+
Ua
Table 3.21 Vipadika Kushta
5. AsxM
sh
uapO q.l.
+
+
+
+
c.x x.x uapO q.l.
MhQ +
+
Uai
+
+
xTO +
+
Table 3.22 Alasaka Kushta
6. cqSs
sh
c.x x.x
U
+
MhQ +
+
xTO +
aSsi +
+
Axmw +
Aw
+
cw
+
SW
iS
Table 3.23 Charmadala
7.mq
sh
i
Ah
zru
MhQ
xu
+
-
c.x
+
+
+
+
-
uapO
+
+
+
+
+
+
+
+
x.x
+
+
51
+
+
+
q.l.
+
+
+
+
+
-
uapO
+
+
+
-
q.l.
+
+
+
+
-
mUSW
SW
e
YsS
+
+
Table 3.24 Pama
+
+
8.uxTO
sh c.x x.x uapO q.l.
i
+
+
+
Ah
+
+
+
il
+
+
+
Table 3.25 Visphota
9. zi
sh
c.x x.x
U
+
zru
+
SW
+
oWuh +
xjs qs YsS
eli
Table 3.26 Shataru
uapO
+
+
+
+
+
+
+
10. uccM
sh
c.x x.x
MhQ
+
+
zru
+
oWxu +
e
+
+
Table 3.27 Vicharchika
q.l.
+
+
+
+
-
uapO
+
+
+
-
11.SS
sh
MhQ
Ua
mQM
Aix
mwm
uh
iq
Eix
qhQs
Sb
mil
c.x
+
+
+
-
x.x
+
+
uapO
+
-
q.l.
+
+
+
-
+
+
Table 3.28 Dadru

52
q.l.
+
+
+
-
The other Kshudra Kushtas which are not mentioned by Charaka but explained by
Sushruta are
1. Ah: Having lakshana like Ah, il, uxmh, iS, pS and
xum.
2. qWM.: Having lakshana like iuYxMc, pS, xum and
AxS.
3. xjsw: Having lakshana like Ai Sh, MPh and Aw.
4. uxm : Having lakshana like uxmh, qcN, uSW, iS
and mM
5. mUxm: Having lakshana like xu r mQM.
6. UYx: Having lakshana like MhQ and xu
Yapyatwa of Kushta:
As stated earlier Kushta is one among Deerghkaleena Vyadhis as it is difficult to treat.
Even if it is cured it will reoccur soon by taking Apathya. If we see the Lakshanas of
Yapyatwa, we get similar explanations. Once the person is afflicted with the disease
then he should live with the disease in rest of his life span. Even if he gets slight releif
by medicine and Pathya it will reoccur very soon by slight carelessnes in following
Pathya and medicine. Such diseases are Nityanushayi and Deerghakaleena 5,6.
If we observe the Poorvaroopa of Kushta Vagbhata says that Nimittey alpey api
kopanat7 which means the disease will get aggrevated with slight intake of Apathya
or Nidana and Sheeghrotpatti Chirastiti8 means the disease Kushta afflicts the
person very soon and once affected it will be there for longer period i.e
Deerghakaleena.
The Yapyatwa and Deerghakaleenata of the Kushta can also be understood by the
expalnation of several Yogas mentioned in the Classics. Charaka explains that
Kushtanibarhanametat Prayogikam bhakshyam9. Here it has been explained
that Mustadi Churna should be administered for the Kushta patient everyday. The
word meaning of Prayogika according to Chakrapani is Satata upayojyam means to
53
take daily. Here he has not mentioned the time limit. He explains that, the patients
should take the medicine daily without fail. In Charaka Chikitsa 7:72, explains that
the combination of Vajra Shilajatu and Yogaraja cures all the diseases but Kushta
patient should take ths medicine daily. Charaka even mentions that, the habitual
intake of Kashaya prepared out of Thriphala, Nimba, Patola, Manjishta Rohini, Vacha
and haridra will cure Kushta roga10.
54
References:
1. Rugveda 8:9:1-16
2. Atharvaveda 1:2:4
3. Agnipurana-Chapter No. 280, 283 and 285
4. Madhava Nidana 49th Chapter
5. Ashtanga Hrudaya 1:32
6. Charaka Samhita Sutra Sthana10:18
7. Ashtanga Hrudaya Nidana Sthana 14:12
8. Charaka Samhita Chikitsa Sthana 7:12
9. Charaka Samhita Chikitsa Sthana7:65-67
55
Observational Study
CHAPTER-4
OBSERVATIONAL STUDY
The development of Science greatly depends upon the analysis to reveal the mysteries
of nature and to confirm the previous innovations. The Ayurveda and Jyoutisha
Shastra provide better understanding regarding the diagnosis and treatment of the skin
diseases. Both Ayurveda and Jyoutisha Shastra are closely inter-related in their
principles and explanation. Both have emerged for the attainment of Moksha, but the
means to attain the goal is different. They evolved by observing the similarity and
relation between man and the universe. They adopted the means and measures from
each other to overcome the obstacles to achieve Moksha. Acharya Sushruta says that
one should know all the contemporary and allied sciences to become a successful
physician. Thus an observational study has been conducted on patients with Kushta
Roga based on their Clinical diagnosis and horoscope to see the inter-relation between
Ayurveda and Jyoutisha Shastra.
In the present study, 50 patients with characteristic signs and symptoms of different
varieties of Kushta as explained by Charaka are selected and predominant Dosha in
causing the disease are noted. A specific proforma was prepared, incorporating all the
signs and symptoms of the disease as well as the Dushti lakshanas of Dosha, Dushya,
Srotas, and Agni etc. along with Horoscope. On the basis of the proforma, all the
patients of the present study are examined clinically and analysed astrologically. The
Graha which is responsible for the disease in that particular time and the Dosha/s
related to that Graha is noted and compared with the Ayurvedic diagnosis. This is
carried out based on the criteria given in the classical texts of Jyoutisha Shastra like,
Jaataka Paarijata, Prashnamaarga, Parashara Hora, Brihat jataka, Veerasimhavaloka,
Vaidyachintamani etc. Apart from this, to see the significance of the present study, the
horoscopes of 50 healthy volunteers are also analysed.
56
Observational Study
siddhanta.
Shastra.
Comparing the role of Tridosha Siddhanta in Kushta Roga as explained in
MATERIALS AND METHODS
1. SELECTION OF SAMPLES:
50 Patients with characteristic signs and symptoms of Kushta as explained by

Charaka, irrespective of age, sex, religion, education, occupation, socioeconomic status etc. and whose date of birth, time of birth and place of birth is
known, are selected at random from the OPD of Alvas Ayurveda Hospital.
50 healthy volunteers irrespective of age, sex, religion, education, occupation,

socio-economic status and whose date of birth, time of birth and place of birth
is known, are also selected at random and considered as control group.
2. CRITERIA FOR DIAGNOSIS:

a) Inclusion Criteria : Patients with characteristic signs and symptoms of 18
varieties of Kushta explained by Charaka along with doshaja lakshana's and
whose date of birth, time of birth and place of birth are known, included for the
present study.
57
Observational Study
b) Exclusion criteria:
Patient suffering from Skin diseases other than 18 varieties of Kushta

mentioned by Charaka are excluded from the present study.
Patients not knowing the date of birth, time of birth and place of birth are
excluded.
c) Criteria for diagnosis through Jyoutisha Shastra:

i.
Anishta Sthanasthita (6th, 8th, 12th place from Lagna) Ravi.
ii.
Anishta Sthanasthita Kuja.
iii.
Anishta Sthanasthita Budha.
iv.
Anishta Sthanasthita Rahu.
v.
Shani residing in 8th place from Lagna.
vi.
Papagraha (Ravi, Kuja, Shani, Rahu, Ketu) or Budha in Lagna.
vii.
Kuja or Ravi residing in 2nd place from Lagna.
58
Observational Study
OBSERVATION AND RESULTS

1. Name
: Keerti Patel
Date of Birth
: 05.09.1988
Time of Birth
: 4.00 pm
Place of Birth
: Udupi
Kuja 9
Guru 1
Rahu 1
Chandra
11
Shukra
5
Samshaka Kundali
Lagna 2
Ravi 6
Ketu 7
Shani 1
Budha 2
Clinical Diagnosis: Kitibha Kushta

(Vata- Kapha)
Astrological interpretation: Anishta
Sthanasthita (8th place from Lagna) Ravi.
along with Ketu & devoid of Shubha drishti causing Kushtaroga and the disease
has occurred from February 2008 during Guru Dasha Rahu Bhukti. The Dosha
related to Ravi is Vata-Pitta, which is matching with clinical diagnosis.
2. Name
: B.V.Acharya
Date of Birth
: 3.9.1948
Time of Birth
: 5.00am
Place of Birth
: Udupi
Rahu 5
Lagna12
Shukra4
Samshaka Kundali
(Vata-Kapha)
Astrological
interpretation:
Maandi10
Ravi6
Chandr4
Shani2
Ravi
residing in 2nd place from Lagna.

Guru11
Lagnaadhipati is Chandra. As the day
Kuja 8 Budha11
Ketu 11
of birth is on Amavasya, Chandra is

weak. Lagna represents the health of the person so we can interpret that he is not
healthy. The Dosha related to Ravi is Vata-Pitta, which is matching with clinical
diagnosis.
59
Observational Study
3. Name
: Nebisa
Date of Birth
: 16.8.1986
Time of Birth
: 2.30 pm
Place of Birth
: Sullia
Rahu1
Guru 3
Samshaka Kundali
Mandi4
Clinical Diagnosis: Dadru (PittaKaphaja)

Astrological
interpretation:
Kuja
Ravi12
Budha7
Chandra5 Lagna11
Kuja 6
Shani6
Ketu7
Shukra2
residing in 2nd place from Lagna and

Rahu Situated in anishta sthana causing the disease. The Dosha related to Kuja-Pitta
which is matching with clinical diagnosis.
4. Name
: Hanumantappa
Date of Birth
: 8.02.1941
Time of Birth
: 11.11am
Place of Birth
: Gadag
Lagna4
Guru5
Shani5
Chandra9
Budha1
Maandi 9
Samshaka Kundali
Clinical Diagnosis: Kitibha (VataPittaja)

Astrological interpretation:
Ketu 7
Shukra12
Ravi 5
Kuja4
Rahu 1
Apart
from Lagnadhipati, ie Kuja if other

Paapagraha situated in Lagna (Shani), then person will get Kushtha.
related to Shani is Vata which is matching with clinical diagnosis.
60
The Dosha
Observational Study
5. Name
:Sharanya
Date of Birth
: 24.1.1997
Time of Birth
: 5.59pm
Place of Birth
:Bantwal.
Shani6
Ketu6
Maandi
12
Samshaka Kundali
Clinical Diagnosis: Vicharchika
Lagna5
Chandra
10
Ravi 1
Guru 12
(Kaphaja)
Budha5
Shukra8
Kuja 1
Rahu 12
sthanasthita Budha is the reason for

the disease. Patient having the disease since April 2003 during the period of Budha
dasha -Rahu Bhukti in which the chances to get Kushta is more. The dosha related
to Budha is Tridosha or any one among them. Here the patient is suffering from
Kaphaja Kushta which is matching with Astrological diagnosis.
6. Name
:Mrinalini
Date of Birth
: 16.04.1971
Time of Birth
: 4.24pm
Place of Birth
: Kasargod
Shukra
3
Clinical Diagnosis: Vipadika (VataKapha)

Astrological
interpretation:
Ravi 1 Maandi
Budha3 1
shani 9
Anishta
Ketu 12
Samshaka Kundali
Rahu 6
Chandra
3 Kuja 9
Lagna 9
Guru 7
sthanasthita Rahu causing Kushtha. The

Dosha related to Rahu is Vata. In this case the patient is suffering from Vata pradhana
Kushta which is matching with Astrological diagnosis.
61
Observational Study
7. Name
Shani 5
: Vrinda
Date of Birth
: 28.7.1972
Time of Birth
: 6.24am.
Place of Birth
: Mangalore
Chandra
7
Rahu 10
Samshaka Kundali
Shukra 7
Lagna 7 Ravi 7
Kuja11Budha12
Ketu 4
Maandi 6
Clinical Diagnosis: Sidhma

Guru 2
Kushta (Vata-Kapha)
Astrological
interpretation:
Budha situated in Lagna along with Papagraha Ketu causes Kushtha. Guru resides in
Shashta sthana which reduces the benificials. Drishti of Shani on Lagna impacts bad
effect on health. The dosha related to Budha is Tridosha or any one among them. Here
the patient is suffering from Vata- Kaphaja Kushta which is matching with
Astrological diagnosis.
8. Name
: Poorvi
Date of Birth
: 15.05.2008
Time of Birth
: 8.05pm
Place of Birth
: Madikeri
Shukra 8 Ravi 10
Maandi 1 Budha 4
Kuja 6
Ketu 12
Samshaka Kundali
Rahu 6
Shani 3
(Kapha)
Astrological
interpretation:
The
Guru 9
patient is suffering from the disease

but horoscope doesnt show any relevance.
62
Lagna 10
Chandra1
Observational Study
9. Name
Shani 7
Maandi 2
: Nagesh
Date of Birth
: 29.12.1970
Time of Birth
: 5.30pm.
Place of Birth
:Madikeri
Lagna 8
Rahu 7
Samshaka Kundali
Ketu 1
Clinical Diagnosis: Pama (PittaKapha)

Ravi
5 Guru 5
Chandra9
Budha 4
Kuja 1
Shukra 3
The patient is suffering from the disease but horoscope doesnt show any relevance.
10. Name
: Prashanth
Date of Birth
: 2.4.1980
Time of Birth
: 3.10pm
Place of Birth
: Kasargod
Ketu 8
Shukra 9
Maandi
11
Ravi 9
Budha 1
Lagna 12
Samshaka Kundali
Kuja 1
Guru 3
Shani 9
Clinical Diagnosis: Vipadika

(Vata-kapha)
Chandra
9
Rahu 2
Ravi & Budha situating in Anishta

sthana causes Kushtha. Also Kuja in 2nd place from Lagna. The dosha related to Ravi
is Vata-Pitta and Kuja is Pitta and Budha is Thridosha. Patient is suffering from Vata
pradhana Kushta which is matching with astrological diagnosis.
63
Observational Study
11. Name
: Laxmana
Date of Birth
: 3.05.1980
Time of Birth
: 8.00am
Place of Birth
: Karkala
Ravi 6 Lagna 3 Shukra 7

Budha 3 Maandi
10
Ketu 7
Samshaka Kundali
Kuja 2
Guru 3
Shani 9
Rahu 1
Clinical Diagnosis: Dadru

(Pitta Kapha)
Chandra
10

sthana sthita Ravi and Budha causes
Kushta. The Dosha related to Ravi is Vata- Pitta and Budha Thridosha. Patient is
suffering from Pitta pradhana Kushta which is matching with the Astrological
Diagnosis.
12. Name
: Chandana
Date of Birth
: 10.12.1983
Time of Birth
: 10.15am
Place of Birth
: Bantwal
Clinical Diagnosis : Pama

(Pitta-Kapha)
Rahu4
Lagna 8
Samshaka Kundali
Chandra6
Budha5
Ravi11
Maandi 1 Guru12
Ketu10
Shukra10 Kuja3
Shani12
Anishta sthana Sthita Kuja is the

cause for the Kushta. Dosha related to Kuja is Pitta which matches with the clinical
diagnosis.
64
Observational Study
13. Name
: Chaitra
Date of Birth
: 14.07.2001
Time of Birth
: 1.45pm
Place of Birth
: Belthangady
Clinical Diagnosis :
Chandra
2
Shukra 2 Ravi 3
Shani 2
Budha 9
Guru 8
Rahu 10
Maandi 6
Samshaka Kundali
Paama
(Pitta-Kapha)
Shani
residing in 8th house and Kuja
Ketu 4
Kuja 10
Lagna 11
residing in 2nd place is the cause for

the Kushta here. The Dosha related to Kuja is Pitta and Shani is Vata. Patient is
suffering mainly from the Pittaja Kushta which matches with the Astrological
diagnosis.
14.
Name
: Prabhakar .M
Date of Birth
: 2.11.1947
Time of Birth
: 8.44am
Place of Birth
: Bantval
Maandi 9
Chandra
6
Rahu 10
Kuja 11
Shani 12
Samshaka Kundali

(Kapha)
Lagna 8 Ravi 11
Guru 6 Budha 2
Shukra 4
Ketu 4

Sthanasthita Ravi and Budha are
responsible for the disease. Apart from Lagnadhipati the Paapagraha i.e.Ketu is
situated in Lagna also causes Kushtha. The Dosha related to Ketu is Pitta and Ravi is
Vata Pitta, and Budha is Thridosha or any one among them. Patient is suffering from
the Kapha pradhana Kushta which matches with Astrological diagnosis.
65
Observational Study
15. Name
: Seetharam
Date of Birth
: 7.12.1978
Time of Birth
: 7.52.am
Place of Birth
: Bantwal.
Ketu 11
Kuja 8
Maandi 9
Samshaka Kundali
Clinical Diagnosis : Vicharchika

(Kapha)
Astrological interpretation: Ravi and
Lagna 3 Ravi 10 Chandra

Shani 1
Budha 12 7
Shukra12 Guru 2
Rahu 5
Budha situated in anishtha sthana causes Kushtha. And Shani residing in Lagna also
responsible for the Kushta. The Dosha related to Ravi is Vata Pitta and Budha is
Thridosha or any one among them, Shani is Vata. Patient is suffering from the
Kaphaja Kushta which matches with the Astrological diagnosis.
16.
Name
: Hemanath
Date of Birth
:19.1.1972
Time of Birth
: 8.15am
Place of Birth
:Bantwal

(Vata-Kapha)
Sthana sthita Budha is the cause for
the disease. Similarly, Papagraha
Kuja10
Maandi 2 Shani11
Shukra9
Chandra9
Ketu7
Samshaka Kundali
Lagna5
Ravi11
Rahu 1
Budha6
Guru1
(Ravi, Rahu) in Lagna is also responsible for the Kushta. Dosha related to Budha is
Thridosha or any one among them, Ravi is Vata- Pitta, and Rahu is Vata. Patient is
suffering from the Vata- Kaphaja Kushta which matches with the Astrological
diagnosis.
66
Observational Study
17. Name
: Sundara
Date of Birth
: 28.3.1988
Time of Birth
: 5.30 pm
Ravi 8 Guru 4
Budha 12
Shukra10
Rahu 3
Place of Birth
Chandra
10
: Madikeri
Samshaka Kundali
Clinical Diagnosis : Pama (Pitta-
Lagna 9
Ketu 9
Kapha)
Astrological
interpretation:
Here
Kuja 9
Shani 3
Anishta sthanasthita (8th hs) Ravi and

Budha
responsible for the Kushtha. The Dosha related to Ravi is Vata-Pitta;
Budha is Thridosha or any one among them. Patient is suffering from Pitta pradhana
Kushta which matches with the Astrological diagnosis.
18. Name
: Kiran
Date of Birth
: 10.7.1981.
Time of Birth
: 1.45pm
Place of Birth
: Kasargod
Ravi 2
Kuja 7
Budha 8
Samshaka Kundali
Shukra 9
Rahu 6
Maandi
12
Ketu 12
(Vata-Kapha)
Astrological
Horoscope
interpretation:
doesnt
show
Lagna 10 Guru 12
Chandra Shani 1
9
The
any
significance.
67
Observational Study
19. Name
:Shivaram K
Date of Birth
: 5.6.1959
Time of Birth
: 4.20.am
Place of Birth
: Mangalore
Ketu 8
Lagna 8 Ravi 4
Maandi 5 Chandra
11
Budha 4
Kuja 6
Shukra 5
Samshaka Kundali
Clinical Diagnosis : Vipadika

(Vata- Kapha)
Shani 4
Guru 4
Rahu 2

sthana sthita Rahu is responsible for the disease Kushta here. Ravi residing in 2nd
place from Lagna is also cause for Kushta.The Dosha mentioned for Rahu is Vata and
Ravi is Vata-Pitta. Patient is suffering from Vataja Kushta which matches with the
20. Name
: Barish Maranade
Date of Birth
: 4.11.1971
Time of Birth
: 10.30am
Place of Birth
: Vishakpatna

(Kapha)
Chandra
11
Shani 1
Kuja 8
Ketu 8
Samshaka Kundali
Rahu 2
Lagna 7 Budha 5 Ravi 12

Maandi 3 Guru 8
Shukra 5
sthaana sthita Budha is causing the

disease Kushtha. For Budha Dosha related isTridosha which matches with the clinical
diagnosis.
Guru 5
68
Shani 3
Lagna 2
Kuja 2
Shukra 3
Observational Study
21. Name
: Sangeeta
Date of Birth
Time of Birth
: 10.40am
Place of Birth
: Shimoga
Ketu 9
6.9.1998
Clinical Diagnosis: Pama (Pitta-
Ravi 9
Maandi 9
Samshaka Kundali
Budha 1
Rahu 3
Chandra
7
Kapha)
Astrological interpretation: Kuja situated in Lagna, being Paapagraha it causes
Kustha. Similarly Ravi residing in 2nd place from Lagna is also cause for the Kushta.
The Dosha related to Kuja is Pitta and Ravi is Vata-Pitta which matches with the
clinical diagnosis.
22. Name
: Dr.Pratibha
Date of Birth
: 1.8.1984
Time of Birth
: 4.30pm
Place of Birth
: Bangalore
Rahu 12
Ravi 8
Shukra12
Samshaka Kundali
Budha 4

(Vata- Kapha)
Astrological interpretation: Rahu &
Ravi
situated
in
Lagna 4 Ketu 6
Guru 4
Anishthasthana
Kuja 3 Chandra
Shani 11 1
Maandi
10
causes Kushtha. The Dosha related to Rahu is Vata and Ravi is Vata-Pitta which
matches with the clinical diagnosis.
Guru 7
69
Lagna 10
Observational Study
23. Name
:Krishnamurty Bhat
Date of Birth
: 12.11.1952
Time of Birth
: 6.15 pm
Place of Birth
: Mangalore
Clinical Diagnosis: Kitibha
Ketu 11
Samshaka Kundali
Rahu 5
Chandra
9
Shukra 1 Budha 9
Kuja 9
Ravi 3 Shani 6
Maandi
12
Kushta (Vata-Kapha)
Astrological interpretation: Kushtha caused by the Anistha sthana sthita Ravi and
Kuja.
Dosha related to Ravi is Vata Pitta and Kuja is Pitta which matches with
the clinical diagnosis.

24. Name
Date of Birth
Time of Birth
:Narayan Bhat
Kuja 4
Ketu 12
: 15.02.1936
: 11.45.pm
Ravi 7
Shani 12
Samshaka Kundali
Place of Birth
: Kasargod
Clinical Diagnosis : Pama (PittaKapha)

Astrological
interpretation:
Budha 12
Shukra 9 Chandra Lagna 12

Rahu 6
5
Guru 12
Maandi
12
Anishta sthana sthita Kuja is the cause for the disease. Shani and Ravi are Shatru for
each other and Shani is cause for any disease and Ravi residing in the place of Shani
causes disease. The Dosha related to Kuja is Pitta which matches with the clinical
diagnosis.
70
Observational Study
25. Name
: Kumara Gowda
Date of Birth
: 13.07.1950
Time of Birth
: 6.16pm
Place of Birth
:Karkala
Rahu 6
Shukra 5
9
Guru 11
Budha 4
Samshaka Kundali
(Kapha)
Anishta
sthana
Kuja
interpretation:
Budha
Shani
Maandi 9
Lagna 6
sthita
Chandra
Astrological
Ravi
Ketu 12
is
responsible for the disease Kushtha. The Dosha related to Budha is Thridosha or any
one among them which matches the clinical diagnosis.
26. Name
:Ambilly
Date of Birth
: 2.12.1978
Time of Birth
: 10.50am
Place of Birth
: Kasargod

(Vata-Kapha)
Ketu 3
Guru 8
Samshaka Kundali
Lagna 2
Chandra
4
Shani 6
Rahu 9
Ravi 8 Shukra11
Budha 11
Astrological
interpretation:
Kuja 12
Maandi
Anishta sthaanasthita Rahu is
11
responsible for the Kushtha here. The Dosha related to Rahu is Vata which matches
with the clinical diagnosis.
71
Observational Study
27. Name
: Aruna Shetty
Date of Birth
: 6.12.1978
Time of Birth
: 10.50am
Place of Birth
: Kasargod
Clinical
Diagnosis:
Kushta
Kitibha
Chandra
10 Ketu
3 Maandi Samshaka Kundali
9
Lagna 6
Kuja 1
Guru 8
Shani 5
Rahu 9
Ravi 10 Shukra11
Budha 9
(Vata-Kapha)
Astrological interpretation: Anishtha sthana sthita Rahu and also anishthasthaana

sthita Kuja produces Kushtha. Dosha related to Kuja is Pitta; Rahu is Vata which
28. Name
: Sumalatha
Date of Birth
: 3.08.1983
Time of Birth
: 4.20am
Place of Birth
: Udupi
Chandra
10
Rahu 6
Ravi 9
Samshaka Kundali
Budha 3
Shukra 5

(Vata-Kapha)
Astrological
Guru 6 Lagna 7
Ketu 12
Shani 8
Maandi
10
interpretation:
Anishta sthana sthita Rahu
Kuja 3
is
causing the Kushta in this case. In Lagna Rogakaraka Shani is residing and the patient
is having the disease since Dec 2007 during Rahu Dasha. This matches with the
clinical diagnosis.
Guru 6
Samshaka Kundali
72
Lagna 12
Ketu 10
Observational Study
29. Name
: Eeshwari
Date of Birth
: 18.12.1952
Time of Birth
: 9.47pm
Place of Birth
: Puttur
Rahu 4
Shukra 2
Kuja 6
Ravi 2 Budha 7
Chandra
8
Shani 7
maandi
11
Clinical Diagnosis : Dadru (Pitta-Kapha)

Astrological interpretation: Here Ravi situated in Anishtha sthana is responsible
for the disease. The Dosha related to Ravi is Vata-Pitta which matches with the
clinical diagnosis.
30. Name
: Shanta
Date of Birth
: 9.1.1993
Time of Birth
: 11.00 pm
Place of Birth
: Puttur
Ketu 5
Shukra10
Kapha)
interpretation:
Chandra
7
Samshaka Kundali
Astrological
Kuja 1
No
Shani 5
Lagna 6
Budha 6 Rahu 11
Ravi 8
Maandi
12
Guru 4
significance
Shukra 8
73
Ravi 1 Lagna 5 Kuja 11

Guru 11
Budha 7 Shani 6
Rahu 6
Samshaka Kundali
Observational Study
31. Name
: Laxminarayana
Date of Birth
: 16.4.1944
Time of Birth
: 9.40am
Place of Birth
: Puttur
Chandra
10
Ketu 12
Maandi
12

(Kapha)
Astrological interpretation: In this case Ravi & Budha situated in Anistha sthana
causes Kushtha. Dosha related to Ravi is Vata-Pitta and Budha is Thridosha or any
one among them. This matches with the clinical diagnosis.
32. Name
: Bhagya
Date of Birth
: 12.5.1983
Time of Birth
: 6.40pm
Place of Birth
: Mysore
Ravi
9 Kuja 10
Chandra8
Budha 9
Maandi 2
Shukra 9
Rahu 7
Samshaka Kundali

Astrological interpretation: Anistha
Ketu 1
Guru 8
Lagna 3
Shani 8
sthanasthita Kuja is causing the

disease. Shani is residing in Lagna which indicates that the person is not healthy,
always he will be having one or the other problems related to health. Dosha related to
Kuja is Pitta which matches with the clinical diagnosis.
74
Observational Study
33. Name
: Tejaswi
Date of Birth
: 11.3.1985
Time of Birth
: 10.40am
Place of Birth
: Tiptur
Clinical Diagnosis:
Budha 8 Kuja 2 Lagna 11

Shukra12 Rahu 9
Ravi 3
Maandi 7
Samshaka Kundali
Sidhma
Guru 2
Kushta (Vata-kapha)
Astrological
Shani 5
interpretation:
Anishtha sthana sthita Kuja and
Chandra
2
Ketu 3
Rahu are responsible for the disease Kushtha. Dosha related to Kuja is pitta and
for Rahu is Vata which matches with the clinical diagnosis.
34. Name
: Rajesh
Date of Birth
: 24.9.1982
Time of Birth
: 6.30pm.
Place of Birth
: Hassan
Lagna 7
Rahu 11
Samshaka Kundali
Shukra 9
Maandi 2

(Kapha)
Astrological
interpretation:
No
Chandra1 Kuja 6
Ketu 5
significance astrologically.
75
Guru 12
Ravi 12
Budha 4
Shani 6
Observational Study
35. Name
Shani 12
: Namitha Shetty
Date of Birth
: 7.7.1971
Time of Birth
: 5.28am
Place of Birth
: Mangalore
Clinical
Diagnosis:
Lagna 10
Ravi 1
Shukra 8
Budha 5
Ketu 10
Samshaka Kundali
Kitibha
Kushta (Vata-Kapha)
Astrological interpretation: Kushta is
Kuja 5
Rahu 4
Maandi
11
Chandra Guru 5
1
caused by Kuja and Rahu situated in Anishta sthana from Lagna. Dosha related to
Kuja is Pitta and Rahu is Vata which matches with the clinical diagnosis.
36. Name
: Chandrakala
Date of Birth
: 12.5.1961
Time of Birth
: 10.40.am
Place of Birth
: Mangalore.
Shukra10 Ravi 9 Budha 1

Chandra
2
Ketu 9
Maandi 1
Samshaka Kundali
Guru 2
Shani 11
(Kapha)
Budha
Kuja 7
Rahu 3
Lagna 7
th
situated in 6 place and Kuja situated

in 8th place which are considered as
Anisthasthana are responsible for Kushtha here. Dosha related for Budha is Tridosha
or any one among them and for Kuja is Pitta which matches with the clinical
diagnosis.
76
Observational Study
37. Name
Guru 12
: Latha.
Date of Birth
: 8.11.1989
Time of Birth
: 8.30am
Place of Birth
: Bantwal
Chandra
10
Samshaka Kundali

(Kapha).
Astrological
interpretation:
Ketu 12
Here
Rahu 6
Maandi
11
Shukra 3 Lagna 9
Shani 5
Ravi, Budha and Kuja all are residing
Ravi 1
Kuja 9
Budha 1
in Anishtha sthana (12th) are the cause for the Kushta. Dosha mentioned are Ravi
Vata, Pitta; Kuja Pitta; and Budha- Tridosha or any one among them which matches
with clinical diagnosis.
38. Name
:Vani
Date of Birth
: 10.05.1983
Time of Birth
: 12.00pm
Place of Birth
:Karkala
Chandra11 Ravi8
Budha 9
Kuja 10
Shukra 9
Rahu 8
Lagna 9
Samshaka Kundali
Maandi4
(Vata-Kapha)
Ketu 2
Guru 8
Shani 8
sthana sthita Rahu is responsible for

the Kushta and the disease has occurred in Dasha of Shukra and Gurubhukti where
Shukra is residing with Rahu. Dosha related for Rahu is Vata which matches with the
clinical diagnosis.
77
Observational Study
39. Name
: Sameer
Date of Birth
: 15.5.2005
Time of Birth
: 12.00pm
Place of Birth
:Karkala
Rahu 12
Budha4
Ravi10
Shukra1
Kuja 11
Samshaka Kundali
Shani 3
Lagna 10
Chandra
9

Maandi 9 Guru 2
Ketu 6

sthana sthita Kuja is responsible for
the disease. And the disease has occurred in Budha Dasha- Kuja bhukti Dosha related
to Kuja is Pitta which matches with the clinical diagnosis.
40. Name
: Sham Bhat
Date of Birth
: 12.10.1952
Time of Birth
: 11.45pm
Place of Birth
: Puttur

Kushta (Vata-Kapha)
Guru 8
Lagna 1
maandi
12
Chandra9
Ketu 11
Samshaka Kundali
Rahu 5
Kuja 3
Budha 9 Ravi
5
Shukra 2 shani 5
sthanasthita Rahu is responsible for

the disease here. Dosha related to Rahu is Vata which matches with the clinical
diagnosis.
78
Observational Study
41. Name
Rahu 9
: Ajith
Date of Birth
: 08.06.2006
Time of Birth
: 5.51pm
Place of Birth
: Karkala
Shukra5
Ravi10
Samshaka Kundali
Budha1
Kuja10
Shani6
Maandi8

(Kapha)
Lagna4
Astrological interpretation: Budha
Chandra12 Ketu3
Guru9
situating in Anishta sthana is the cause for the disease. Dosha related to Budha is
Thridosha or any one among them which matches with the clinical diagnosis.
42. Name
:Shreya
Chandra11
Date of Birth
:17.11.2002
Time of Birth
:1.39am
Place of Birth
:Mangalore
Rahu2
Shani8
Guru11
Samshaka Kundali
Lagna6
Maandi1
Clinical Diagnosis :Paama

(Pitta-Kapha)
Astrological
interpretation:
Ravi4
Budha4
Ketu8
Kuja
residing in 2nd place from Lagna is
Shukra8
Kuja5
the cause for Kushta. Vyaya Sthanagata Guru is not good for health. Dosha related to
79
Observational Study
43. Name
: Siddique
Date of Birth
: 15.5.2003
Time of Birth
: 06.00pm
Place of Birth
: Karkala
Budha6
Shukra 2
Ravi10
Rahu11
Shani8
Maandi3
Guru9
Samshaka Kundali
Kuja3
Kushta (Vata-Kapha)
Ketu5
Lagna1
Chandra1
sthana sthita Ravi and Rahu are

causing the disease Kushta. Dosha related to Ravi is Vata-Pitta and Rahu is Vata
which matches with the clinical diagnosis.
44. Name
: Sajeera
Date of Birth
: 17.11.1988
Time of Birth
: 9.35am
Place of Birth
: Udupi
Kuja6
Guru12
Chandra8
Rahu11
Samshaka Kundali
Ketu5
Clinical Diagnosis: Pama (Pitta

Kapha)
Lagna4
Shani3
Maandi7
Ravi4
Budha1
Shukra6
sthanasthita Ravi is responsible for

the Kushta and patient is suffering from the disease since six years which is during
Rahudasha Ravi bhukti. Dosha related for Ravi is Vata-Pitta which matches with the
clinical diagnosis.
80
Observational Study
45. Name
: Preema Pereira
Lagna11
Date of Birth : 27.9.1991
Chandra8
Ketu1
Time of Birth: 7.07pm

Place of Birth :Karkala
Samshaka Kundali
Clinical Diagnosis: Sidhma (Vata-
Shani11
Guru3
Shukra1
Maandi4
Rahu7
Ravi1
Kuja5
Budha11
Kapha)
Astrological
interpretation:
No
significance.
46. Name
:Pradeep Pereira
Chandra8
Shani3

Guru3
Ketu8
Time of Birth : 4.34am
Samshaka Kundali

Clinical
Diagnosis:
Lagna12
Kuja9
Ravi8
Budha4
Shukra4
Rahu2
Maandi10
Sidhma
(Vata-Kapha)
caused by Kuja situating in Lagna
and Ravi in 2nd place from Lagna. Dosha related to Kuja is Pitta and Ravi is VataPitta which matches with the clinical diagnosis.
81
Observational Study
47. Name
Vasudeva rao
Date of Birth
: 12.4.1939
Time of Birth
:6.45pm
Place of Birth
:Karkala
Ravi12
Budha8
Guru4
Shani12
Shukra1
Ketu5
Maandi1
Samshaka Kundali
Chandra1
(Vata-Kapha)
Astrological
interpretation:
Kuja6
Lagna11
Rahu11
Anishta sthanasthita Rahu and

Kuja residing in 2nd place from Lagna are the cause for the Kushta. This has
occurred in Shani Dasha- Budha Bhukti where Budha is situating in neecha
sthana. Dosha related to Rahu is Vata and for Kuja Pitta which matches with the
clinical diagnosis.
48. Name
:Suraj.
Date of Birth
: 24.7.1975
Time of Birth
: 4.38pm
Place of Birth
Kuja7
Guru 1
Budha 3
Ravi
6
Shani 4
:Bantwal
Clinical Diagnosis: Dadru (Pitta-
Ketu11
Samshaka Kundali
Chandra4
Shukra 5
Kapha)
Anista
Lagna1
Rahu 5
Maandi12
sthanasthita Rahu and Ravi are the

cause for the Kushta. Dosha related to Rahu is Vata and Ravi is Vata-Pitta which
82
Observational Study
49. Name
Date of Birth
: 7.06.1979
Time of Birth
: 8.14am
Place of Birth
Kuja7
:Komala
Ravi
4 Lagna1
Shukra10 Budha 7
Ketu12
Guru
7
Maandi10
Samshaka Kundali
:Madikeri
Shani 5
Rahu 6

Chandra9
(Kapha)
Astrological
interpretation:
Anishta sthana sthita Ravi and Lagnastha Budha are the cause for Kushta. Dosha
related to Ravi is Vata-Pitta and Budha is Thridosha or any one among them which
50. Name
:Vinuta
Date of Birth
: 20.10.1987
Time of Birth
: 4.05pm
Place of Birth
: Bangalore
Rahu6
Guru1
Lagna 3
Maandi1
Samshaka Kundali
Kapha)
Shani11
Ravi7
Chandra11
Budha12 Kuja2
Shukra12 Ketu12
sthana sthita Kuja is the cause for

the Kushta. Dosha related to Kuja is Pitta which matches with the clinical diagnosis.
83
Observational Study
DEMOGRAPHY
The analysis of the patients of Kushta and healthy volunteers are
framed
demographically.The different age groups, sex, religion, occupation, Socio economic

status, distribution of different varieties of Kushta among 50 patients according to
Ayurveda and Jyoutisha Shastra are taken into consideration for the present study,
which are tabulated below from table No. 4.1 to 4.6.
Table 4.1
AGE WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY
VOLUNTEERS.
Age Group
(in years)
No. of
Kushta
Patients
(50)
Percentage
1-10
12
11-20
10
21-30
14
28
31-40
12
24
41-50
51-60
61-70
10
71-80
84
No. of
Total with
Healthy
volunteers Percentage Percentage
(100)
(50)
2
4
8
2
23
46
37
12
24
24
10
Observational Study
Table 4.2
SEX WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY
VOLUNTEERS
Sex
No. of
Kushta
Patients
(50)
Male
26
Female
24
No. of
Total with
Healthy Percentage Percentage
Percentage volunteers
(100)
(50)
48
50
52
24
48
52
26
50
Table 4.3
RELIGION WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50
HEALTHY VOLUNTEERS
Religion
No. of
Kushta
Patients
(50)
Percentage
Hindu
44
88
Muslim
Christian
No. of
Healthy
Total with
(50)
(100)
44
88
88
4
2
Table 4.4
OCCUPATION WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND

50 HEALTHY VOLUNTEERS
No. of
Healthy
Total with
(50)
(100)
6
8
3
Occupation
No. of
Kushta
Patients
(50)
Percentage
Agriculturists
10
Businessmen
12
Employees
13
26
17
House wives
10
7
85
12
12
34
30
14
12
Observational Study
Professionals
10
10
Students
16
32
Agriculturists
10
Businessmen
12
20
15
14
23
12
12
Table 4.5
SOCIO ECONOMIC STATUS WISE DISTRIBUTION OF 50 PATIENTS OF
KUSHTA AND 50 HEALTHY VOLUNTEERS.
Socio
Economic
Status
No. of
Kushta
Patients
(50)
Percentage
Lower
Middle
26
52
Upper
21
42
No. of
Healthy
Total with
(50)
(100)
4
8
7
28
56
54
18
36
39
TABLE 4.6
DISTRIBUTION OF DIFFERENT VARIETIES OF KUSHTA AMONG 50
PATIENTS ACCORDING TO AYURVEDA AND JYOUTISHA SHASTRA.
Varieties of Kushta
No. of
Patients
diagnosed
Clinically
Sidhma (Vata-Kapha)
Kitibha (Vata-Kapha)
Vipadika (VataKapha)
Dadru (Pitta-Kapha)
Percentage
14
12
18
8
86
No. of Patients
diagnosed
Astrologically
According to
Dosha
6
6
8
4
Percentage
12
12
16
8
Observational Study
Pama (Pitta-Kapha)
12
Vicharchika (Kapha)
12
Undiagnosed
Total
50
24
24
0
100
10
10
6
50
20
20
12
100
OVERALL RESULT
The overall assessments of the comparative study of different varieties of Kushta
diagnosed clinically and astrologically are shown below in the table No 4.7.
As per the table 4.8, the Astrological findings of 50 Healthy volunteers considered
under the study, 4 were diagnosed astrologically as those prone to suffer or are
suffering from Kushta. The findings of remaining 46 matched with their clinical status
as healthy individuals.
87
Observational Study
TABLE 4.7
COMPARATIVE STUDY OF DIFFERENT VARIETIES OF KUSHTA
DIAGNOSED CLINICALLY AND ASTROLOGICALLY
Varieties of Kushta
Sidhma (Vata-Kapha)
No. of Patients
No. of Patients
diagnosed
diagnosed Astrologically
Clinically
According to Dosha
Percentage
85.71
7
6
100
Vipadika (Vata-Kapha)
88.88
Dadru (Pitta-Kapha)
100
Pama (Pitta-Kapha)
12
10
83.33
Vicharchika (Kapha)
12
10
83.33
Total
50
44
88
TABLE 4.8
ASTROLOGICAL INTERPRETATION OF 50 PATIENTS OF KUSHTA AND 50
HEALTHY VOLUNTEERS
Details of
the samples
Number of
Healthy
Volunteers
Number of
Kushta
patients
Total
Astrological
Diagnosis as
Kushta
Total samples found

healthy according to
Astrology
Percentage of
Result
50
46
92
50
44
88
88
Discussion & Conclusion
CHAPTER-5
DISCUSSION AND CONCLUSION
Healing is a science and indeed an art too which lies in the skillful hands of the
physician. He should learn to bring all the relevant knowledge to bear the problem
and use his wisdom and reasoning to diagnose the case. For this it is very necessary to
understand the related principles of other sciences also. Ayurveda synthesizes and
applies the knowledge about health and diseases from all other sciences. So it is
treated with dual aspects. Physical science- in its applied aspects and Philosophical
science in its principles aspects. It accepts the principles of Darshana and thus
called as a Darshana also. It explains Loko ayam Purusha Sammitaha1 means
the individual is the replica of the universe. Changes in the universe has their
influence on human body E.g. the influence of eclipse, full moon day etc. on the
health and activities of human being. The elements of universe like plants, air, moon,
sun, stars, planets etc have their influence on human activities. It accepts the
principles of contemporary sciences. Sushruta explains that
LM zx Akrl l ucNx lrq |
ixqWi zx uelrMixM || (x. x.4/7)
Study of any one science is not enough to get complete knowledge of a science. One
should study all the related sciences to get success and to become good physician.
Thus Ayurveda accepts all related principles from Darshana, Jyouthisha Shastra etc.
Ayurveda gives much importance to cure the disease of diseased and to maintain the
health of healthy. It concentrates not only to physical and mental health but spiritual
wellbeing also. Ayurveda incorporates all forms of healing methodologies which
promotes optimal health. So it explains Trividha Aoushadham i.e. three types of or
89

some times we can say that three steps of treatment viz, Daivavyapashraya,
Yuhtivyapashraya and Satwavajaya2.
Daivavyapashraya: The word Daivavyapashraya is concerned with all the unknown
used in the sense of that Karma which is related to our previous life. The evils of past
life Karma can not be by only scientific methods of medicine etc because the disease
so produced are related to our past life. They are related to the blessings of God. They
include Mani-Mantra Dharana, Bali-upahara, Homa, Niyama, Prayashchitta, Upavasa,
Svastivachana etc. The disease will get cured due to the Prabhava of these procedures.
This type of treatment in the form of good deeds is recommended for the diseases
caused by Deva.
Yuktivyapashraya: It includes the Ahara- Oushadha. Following pathya etc. advised
according to the diseases. It is of 3 types.
a) Antahparimarjana
b) Bahirparimarjana
c) Shastrapranidhana.
Satvavajaya: This implies mainly on the treatment of Manasika Doshas. It explains
controlling of mind and abstinence of sense organs from their objects. It is essential
that time of treatment of mental diseases should be specific and based on the theory of
normalcy of Rajas and Tamas.
Among these three, Daivavyapashraya line of treatment is stated first in the list
because they are considered as Ashuvyadhihara in nature. It helps in curing the
disease quickly and easily. It gives best results if performed before Yuktivyapashraya
and Satwavajaya line of treatment.
90

Jyouthisha Shastra which is purely related to the spiritual things, explains the similar
mode of remedies as Daivavyapashraya Chikitsa to get rid of physical and mental
ailments. It explains that all miseries/Vyadhis are the results of Poorvajanmakrita
Paapakarma. Based on the intensity of these Karma they will produce their results in
the form of Sadhyatwa and Asadhyatwa of disease i.e. if the Paapakarma are strong
then the disease will be Asadhya or Kashtasadhya and if the Paapakarma are mild in
nature then the disease will be easy to cure. As Moksha is the Ultimate goal of the life
one has to get rid of the miseries and Vyadhis. For this Jyouthisha Shastra explains
Prayashchitta and Parihara in the form of Mani-Mantra Dharana, Bali-upahara, Homa,
Niyama, Prayashchitta, Upavasa, Svastivachana, Japa, Tapa etc.
Ayurveda gives much importance not only for the treatment aspect but also for the
diagnosis of the disease. It explains that Rogamadou Pariksheta tato anantaram
oushadham3 i.e. without proper diagnosis of the disease, physician cannot cure it.
The disease should be diagnosed initially and then the treatment should be adopted.
For the diagnosis of the disease proper understanding of the Nidanapanchaka is must.
Nidana Plays major role in both diagnosis and treatment which varies from disease to
disease. Some are purely Doshaja, some are Agantuja and some are both. In Agantuja
type of disease the Doshas are not directly involved in causing the disease. Acharyas
have mentioned the effect of Bhootadi Graha, Paapakarmas of previous life, Soorya,
Chandra, etc Grahas as the causative factors.
E.g. a) In case of Balagraha, Bhootonmada- bhootadi Grahas are considered as the
causative factors. Here the Doshas are not vitiated first.
b) In Kushta, Atisara, Jwara, the Poorvajanmakrita paapakarmas also acts as
Nidana.
c) Unmada will be influenced by the Chandra.
91

In all these cases the disease is produced first and the Doshas will vitiate later. In such
cases physician will not be able to cure even with proper line of treatment. In such
case if the Horoscope is analyzed, the role of Graha in causing the disease will be
understood. While giving treatment also if Daivavyapashraya line of treatment is
adopted, then the disease can be cured easily. Therefore it is mentioned first among
the list of three treatment modalities.
Jyoutisha Shastra explains that the Grahas are just the indicator of the past life. The
Karmas done in the past life will decide the life of the person. The good and bad
deeds will give rise to the same effect in the next life also. By analyzing the
Horoscope of the person based on the positions of Grahas one can decide their role in
producing the disease. They have mentioned different criteria for different diseases.
In the present study only Vedic Astrology or Jyoutisha Shastra is considered and not
the modern or western Astrology. Thus the word Graha is coined here and not the
planet. Graha means ai aiuzwli - that which seizes or
grasps, holds and which have movement as its special character4. They are 9 in
number. They include Chandra also one among them. But modern Astrology doesnt
include Moon as it is not a planet instead they have mentioned Uranus, Neptune and
Pluto.
If we observe Sushruta Samhita we will get much reference regarding the Astrological
elements or points like Graha, Nakshatra, Karana, Muhurta,etc. Thus we can say that
they have considered the relevance of Jyoutisha Shastra in Ayurveda. In many
contexts like Bheshaja Sangrahana, to perform Panchakarma procedures etc they
found the utility of auspicious time. These are found more in Sushruta Samhita.
As Jyoutisha Shastra is purely related to the study of Grahas and their effect on the
body, we wont get regarding the detailed explanation of Kushta and its types. They
92

have mentioned a few diseases like Vrana, Masurika, Swetakushta, Raktakushta,
Neelakushta, Twakdosha. They have considered all skin manifestations under these.
But Ayurveda clearly differentiates Kushta from Twakdosha. Kushta is one among
the Karmaja Vyadhi.
But Twakdoshas are not. Chakrapani commenting on
Ch.Chi.7/92 explains that Kushta and Tvakdosha though they sound similar, lot of
difference are there with them. He justifies this based on a osuS lrr.
Here a cow and osuS ox. Both of these come under the same category.
But ox is considered as special from cow because of its strength. Similarly Tvakdosha
are Samaanya and Kushta is Vishesha among them. The word Tvakdosha generally
means the ailments of skin. It includes Kilasa, Vyanga, Kushta ssand all skin
manifestations. But they are different from the Kushta. Kushta has its special features
as Saptadravyas in causing the disease etc but other Tvakdoshas doesnt have these
features. Kushta comes under Tvakdosha but all Tvakdoshas are not Kushta.
In the present study only the basic concepts of Jyoutisha Shastra and Ayurveda are
considered i.e. Thridosha Siddhantha of Ayurveda and Concept of Navamsha in
Jyoutisha Shastra. Trimshamsha, Shashtamsha etc of Jyoutisha Shastra may reveal the
exact Dosha in the disease, like in Ayurveda Dashavidha Pareeksha, Ashtasthana
Pareeksha helps in proper and exact diagnosis of the disease.
In the present study 50 patients with the diagnosis of Kushta were taken and
predominant Dosha in disease is noted based on the explanation of Charaka Samhita5.
The horoscope of each patient is observed for the influence of Graha in causing the
disease Kushta. An analysis is made based on comparing the role of Dosha with the
Graha i.e. for Kuja Graha- Pitta Dosha; if the patient is suffering with the Udumbara
Kushta and in the horoscope if responsible Graha is found as Kuja then it shows that
the Grahas too have their influence in producing the disease.
93

In the study it is observed that in most of the Kushta patients, the horoscope shows the
relevance of Grahas in causing the disease. But there is slight difference in this
relation. In most of the cases of Vicharchika the horoscope shows the responsible
Graha is Kuja and in some Ravi for which the Dosha mentioned is Pitta. But
according to Charaka Vicharchika is Kapha Pradhana. Sushruta opines that the
disease is Pitta Pradhana. At the time of onset of Vicharchika there will be Srava,
Kandu etc. but when it becomes chronic Ruksha, Daha, Kharatwa such symptoms
may seen. This may be the reason for this difference of opinion.
E.g in case No.20 the patient is suffering from Vicharchika and in the Horoscope if
we observe the positions of causative Graha Kuja is situating in Lagna is the cause for
the disease. The Dosha mentioned for Kuja is Pitta. In the patient the symptoms of
Both Kapha (Kandu) and Pitta (Daha, Raga) are observed. Even though Vicharchika
is Kaphaja we can observe the Lakshnas of other Doshas also.
The classification as Kshudra Kushta is made in order to make treatment easy. Here
most of the diagnosed cases are Kshudra Kushta which is Dvidoshaja or Samsargaja
in nature. But in some cases the Horoscope reveals that the causative Graha is Budha
for which Thridosha is related. E.g.In case No.5 & 37 the patients are suffering from
Vicharchika but the Graha responsible for is Budha. All the three Doshas are related
for Budha. But Vicharchika is Kapha Pradhna according to Charaka, Pitta according
to Sushruta and Vata-Pitta according to Vagbhata. As explained earlier, all Kushtas
are Thridoshaja as those 3 are invariably involved in the Samprpti of the Kushta. So
we can interpret that the Horoscope and the clinical diagnosis are related to each
other.
In case No.1 the Kushta is Kitibha, for which the responsible Graha is Anishta
sthanasthita Ravi which is related to Vta-Pitta. In Kitibha the Dosha predominant is
94

Pitta but we can see the symptoms of Vta also. So we can say that what Graha
pointed is correct.
In case No.30, the patient is suffering from Sidhmakushta predominantly Vata -Kapha
in nature. In the Horoscope the Graha responsible is Anishta Sthanasthita Kuja and
Rahu which are related to Pitta and Vata respectively. In the disease we didnt find
any Pittaja Lakshanas. As the Rahu is related to Vata and we find the Vataja
symptoms in the disease we can say that the Dosha can be diagnosed through
Horoscope. Similarly for case no 7, the disease is Sidhma Kushta and the responsible
Graha is Budha. For Budha related Dosha are all the three Dosha or any one among
them.
In case of volunteers it was found that some are having the criteria of Kushta as
mentioned in classical texts of Jyoutisha Shastra but they have not experienced the
disease yet. This may be of two reasons
a). Unfavorable Dasha and Bhukti.
b). Shubha Drushti and Shubha Yoga
The disease is supposed to be happen in particular time period called Dasha and
Bhukti. If they are in favourable for the production of the disease they will get the
disease.
Acharya Charaka6 has been mentioned that specific features of Nidana, Dosha and
Dushya determine the bodily immunity or susceptibility to the manifestation of a
disease. When the equilibrium of these three factors is disturbed or when they do not
support each other or when they are weak due to temporal factors then there are 4
chances of disease manifestation
i). Vikara Ajananam: Non manifestation of the disease.
ii).Chirena cha Vikara Jananam: Gradual manifestation of the disease.
95

iii) Anu Vikara Jananam: Manifestation of the disease in Sukshmaroopa which may
not be experienced by the person.
iv) Asarvalinga Vikara Jananam: The disease may manifest with very few signs and
symptoms.
It is quite opposite if the Nidana- Dosha-Dushya are interrelated supporting each other
in the manifestation of the disease. Disease will clearly manifest with all signs and
symptoms. Thus it is very clear that the disease will manifest only if Nidana- DoshaDushya are strong enough and supporting each other.
The same phenomenon is observed in the horoscope of healthy individuals i.e.
without favourable Dasha and Bhukti even if the causative Grahas are situating in
Anishta sthana the disease will not manifest.
Similarly if the Kushta causing Grahas are situating along with Shubha Grahas like
Shukra, Guru or if they are having Shubha Drushti i.e. they are situating in 7th place
from the Shubha Graha then the disease may not manifest. If manifested also the signs
and symptoms are not clear, sometimes person may not experience the disease at all.
Eg. in case of volunteers (No.6)
Name
: Susheel
Date of Birth
: 13.08.1980
Time of Birth
: 8.22.am
Place of Birth
: Udupi
Astrological
interpretation:
Shukra10
Samshaka Kundali
Ketu7
Ravi,
Anishta
sthana
responsible
Lagna8
Chandra7
Guru7
Maandi1
Budha and Rahu are situating in

for
96
Ravi 12
Budha8
Rahu11
Kuja5
Shani10

Kushta. But he didnt experience the disease yet as the Dasha and Bhukti not in favor
to produce the Kushta. He will get the disease in the Dasha and Bhukti of any of these
Graha.
In case No.27 of volunteers,
Name
: Kavya
Date of Birth
: 28.06.1984
Time of Birth
: 8.15am
Place of Birth
: Mangalore
Chandra2 Ravi10
Rahu1
Budha12
Shukra11
Lagna7
Samshaka Kundali
Astrological interpretation: Grahas

Ravi and Budha situating in 12th
Guru5
Ketu7
place which is considered as Anishta
Kuja12
Shani11
Maandi11
sthana are responsible for the disease. But the person didnt experience as these
Grahas are situating along with Shukra Graha and even they have the Drushti of Guru
Graha. This is the reason for non manifestation of the disease.
Jyoutisha Shastra explains much Yoga, based on the position of the Grahas in
particular Rashi like Panchamahapurusha Yoga, Rajayoga, Kemadrumayoga etc. and
specific Phala for them. It also explains Yogabhanga.
For eg., In case of Kemadruma Yoga if the 2nd and 12th place from Chandra and even
Chandra Kendra (1, 7, 4,10th place from Chandra) are also empty then it is
Kemadrumayoga and its Phala is Ashubha. But if Chandra is having Shubha Drushti
or if Shubha Grahas are situating in Chandra Kendra or if Chandra is situating in
Lagna Kendra then it is Kemadrumabhanga.
There may be specific Yogabhanga for Kushta in Granthantara but the books referred
for this doesnt specified that. Only the interpretation as Shubhadrushti and Shubha
Yoga it has been explained here.
97

Distribution of different varieties of Kushta among 50 patients diagnosed clinically is
shown in the Chart No.1. The overall assessments of the comparative study of
different varieties of Kushta diagnosed clinically and astrologically are shown below
in the Chart No 2 and 3 denote that Jyouthisha Shastra can be scientifically validated
with the comparative clinical application. Quite remarkably it can be noted that
among the overall observation of the cases that are clinically diagnosed, 88% were
substantiated with the reference and findings in Jyouthisha Shastra. In case of the
group consisting of Healthy volunteers the findings are again quite similar with a
difference in findings prevailing in 4 cases only. The rest of the Astrological findings
were matching to the healthy condition of the volunteers.
By all these it is very clear that the disease Kushta can be diagnosed by analyzing the
Horoscope but the Dosha responsible for the disease may not be always correct as per
Jyoutisha. We can observe the role of Paapakarma in the disease so that while treating
Physician can also adopt the Daivavyapashraya line of treatment for better results.
Chart No 1
98

Chart No. 2
Chart No. 3
99

CONCLUSION:
reasoning.

The role of Papakarma for the manifestation of the disease can be analysed
through horoscope, so that the Daivavyapashraya Chikitsa may be adopted
along with medicine to get better results.
Suggestions for further study:
The present study limited to only 50 clinically diagnosed patients of Kushta

Roga and 50 healthy volunteers for the comparative Ayur-Jyoutisha study.
Further elaborative study with large number of samples will give better
significant results.
The present study limited only to the diagnosis of Kushta Roga. Further there
is a scope for the study in relation with Chikitsa of Kushta Roga by following
Daiva vyapashraya chikitsa by the astrological guidelines along with
medicine.
Further comparative and combined Ayur-Jyoutisha study can be done in

relation with other diseases explained in Ayurveda such as Manasa Roga, Vata
Roga, Shwitra and other skin diseases, as the descriptions regarding these
diseases are adequate in Jyoutisha Shastra also.
100
References:
1. Charaka Shareera 3:3
2. Charaka Sutra 11:54
4. Shabdha Kalpa Druma
5. Charaka Chikitsa 7:33.
6. Charaka Nidana.4:4
101
Summary
CHAPTER-6
SUMMARY
People of Dakshina Kannada District epitomize a combination of Indian heritage with
advanced science and technology. There is a belief that many of the gravious skin
diseases are the results of Purvajanmakrita Papakarma, Nagadosha, and also by the
influence of Kuja, Rahu and Budha Graha. For such diseases even Parihaara Kaaryas
are also in practice by following Jyoutisha such as lea bali, Ngapooja, special
offering to God Subrahmanya, Ananthashayana etc. By doing such parihara along
with medicinal treatment the success rate of curing such skin diseases are found more.
Thus, to find the relevance of Jyoutisha shastra in diagnosing the skin disease with
respect to Ayurveda, the present study entitled "Critical analysis of Kusta Roga w.r.t
Ayurveda and Jyoutisha Shastra is undertaken.
The present study aimed
siddhanta.
Shastra.
The whole study presented in 6 chapters such as Preamble, Conceptual study, Review
of literature, Observational study, Discussion & Conclusion and Summary.
The first chapter Preamble explained about the need for the study, aims and
objectives, Tridosha theory, Kushta Roga, Jyoutisha Shastra, plan of study, approach,
presentation etc.
102
Summary
The second chapter presented with conceptual study of Ayurveda and Jyoutisha
Shastra with reference to Thridosha theory, Panchamahabhoota theory, Karya-Karana
Siddhanta and concepts of Jyoutisha Shastra like Panchanga, Graha, Rashi, Dasha,
Karmavipaka and inter-relation between Ayurveda and Jyoutisha Shastra with
reference to Kushta Roga.
The third chapter- Review of literature dealt with explanation of disease Kushta as per
Ayurveda including its historical review, classification and Nidanapanchaka. The
The fourth chapter authentified with observational study included the critical analysis
of the patients of Skin disease according to Ayurveda and Jyoutisha Shastra. The data
collected from the diagnosed patients of Charakokta Kushta Roga and healthy
volunteers were analysed and compared with the explanation of Kushta and role of
Thridosha in Kushta as per Ayurveda and Jyoutisha Shastra.
The fifth chapter signified with Discussion and Conclusion gives an account of
applicability in diagnosing Kushta Roga with reference to various principles
mentioned in Ayurveda and Jyoutisha Shastra. The chapter also dealt with a
comparative diagnostic approach along with logical reasoning. Finally the conclusion
drawn with respect to the present study.
The sixth chapter has been earmarked for the ongoing Summary which gives a brief
description about the present study. The chapter summarizes and mentions about the
outcome of the present work.
103
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-1-
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14. Sharangadhara- Sharangadhara samhitha with Adamalladeepika and Kashirama
Goodartha deepika.Edited by Pt.Parasuram Sasthri Vidhya Sagar.Varanasi:
Choukamba Surabharathi Prakasha; 2006.
15. Shrimadindrakanta Vallabhacharya, Vaidyachintamani, Vol 2, Bhavabhodini
kannada Tatparya, Bangalore Book Depot 1st edition; 1899.
16.
Shreenivas
a Acharya, Prashnamargam with Chandrika Kannada Commentary, Honna Padma
Printers, Udupi.
17. Shri
Vaidyanath
Virachita
Jataka
Parijata,
with
Sudhashalini
Sanskrit
Commentary and Vimala Hindi Commentaery, Chowkambha Sanskrit Samsthana,

Varanasi; 1984.
18. Shri Parashara Muni Virachita Brihat Parashara Hora Shastram with Sudha
Vyakhyaya, Edited by Daivajna Pt. Devachandra Jha, Chowkambha Prakashana
Varanasi, 9th edition; 2007.
19. Vagbhata- Ashtanga Hrudayam.Annotated by Dr.Anna Moreswar Kunte and
Krishna RamaChandra Sasthri Navre. Edited by Pt.Hari Sadasiva Sasthri
Paradakara.Varanasi: Choukamba Sanskrith Sansthan; 2009.
20. Vaidyavara Shree Basavaraja virachita Basavarajiyam, 1st edition, Gorakshana
Yantralaya, Nagpur; 1930.
21. Vamana Shivram Apte. The Students Sanskrit-English Dictionary. Delhi: Nag
Publishers; 2002
22. Varahamihiracharya Virachita Brihatjatakam, with Bhattotpaleeya Samskrit
commentary, Shri Seetaram Bhakta,Thakur Prasad and sons,Varanasi; 1983.
23. Veerasimha,
Veerasimhavaloka,
ShreeKrishnadasaatmaja
Gangavishnuna
Lakshmivenkateshwara Mudranalaya Mumbai; 1981.

24. Veni
Madhav
Sasthri
Joshi,
Narahari
Joshi.Ayurvedeeya
sabda
Kosha.Mumbai:Maharashtra Rajya Sahithya Aani Sanskrithi Mandal;1968

25. Vishweshwara Bhat, edited by Suri Ramachandrashastri, Madana Maharnava
Karmavipaka, Chitralekha Mudranalaya, Shirasi; 1992.
26. Vruddha jeevaka. Kasyapa Samhitha.Nepala Rajaguru, Pt.Hemaraja Sharma and
Ayurved Alankar srisathyapala BhishakAcharya.Varanasi: Choukamba Sanskrit
Series;2008
-2-
Bibliography
27. Vruddha Vagbhata- Ashtanga Sangraha with Shashilekha commentary of Indu by
Dr Athwale- Ananth damodar published by Sanskrit Athreya Prakashana Pune
1980.
Journals:
28. Dr. Smt.Geetadevi Goutama, Mantra-Tantra-Jyoutishaaastram Ayurvedashcha,
Journal of Ayurveda, National institute of Ayurveda Vol 12 2001; 39-41.
29. Dr. Surendra Soni, Dr. M.K.Shandilya, Ayurved0 Jyoutisha Shastram cha, Journal
of Ayurveda, National institute of Ayurveda Vol 12 2001; 90-110.
30. Subrahmanya Bhat, Karma Vipaka, Jyotornidhi, Shri Bharati Mahavidyalaya
Mujungavu, Kasargod, 2010, 12-15.
Websites:
31. http://www.eastrovedica.com/html/vedic_medical_astrology.htm
32. http://www.yogayoga.com/seJyotish
33. http://www.jyotishayurveda.com/
34. http://pdfcatch.net/ebook/jyotish+tantra/
35. http://integrativehealthcareinstitute.net/journal/articles/what-is-jyotish-astrology2.html
36.
http://www.indiadivine.org/audarya/ayurveda-health-wellbeing/445993-jyotishnad-
mantra-sadhana-ayurvedic-treatment.html
37. http://www.ayurvision.com/astology.htm
38. http://www.astrologicalmagazine.com/
39. http://www.indianetzone.com/15/origin_astrology.htm
-3-
Annexure
ANNEXURE -1
DEPARTMENT OF PG STUDIES IN AYURVEDA SIDDHANTHA
ALVAS AYURVEDA MEDICAL COLLEGE & HOSPITAL,

MOODBIDRI
RESEARCH CASE SHEET FOR KUSHTA
_________________________________________________________
PARTICULARS OF THE PATIENT
Name
Date
Date of birth/Age
Sl.No.
Time of birth
OPD No.
Place of birth
Sex
Address & Ph.No.
Probable diagnosis
Caste/Religion
Education
Occupation
Marital status
Socio-economic status:
PRADHANA VEDANA:
-4-
Annexure
ANUBANDHA VEDANA:
ADHYATANA VEDANA VRITTANTA:
POORVA VYADHI VRITTANTA:
CHIKITSA VRITTANTA:
KULA VRITTANTA:
VAIYAKTIKA VRITTANTA:
Ahara (Food)
: Vegetarian/ Non-Vegetarian
Vihara (Activities)
: Sama/Mithya
Agni (Appetite)
: Sama/Vishama/Manda/Teekshna
Nidra Ssleep)
: Sama/Anidra/Atinidra/Divaswapna
Vyasana (Habits)
Mala pravrutti (Bowel)
: Tobacco chewing/Smoking/Alcohol/Sedatives/Any others

: Sama/Baddha/Atipravrutti
Mutra pravrutti (Micturition) : Sama/Baddha/Atipravrutti
-5-
Annexure
ATURA PAREEKSHA(SAMANYA) :
Prakruthi
Nadi
Nutritional status :
Temperature
Height
Blood pressure
Weight
Any other
SROTO PAREEKSHA:
TWAK GATA STHANIKA PAREEKSHA:

VATA
PITTA
KAPHA
ROOKSHA
DAHA
SHWETA VARNA
SHOSHA
RAGA
SHEETATA
TODA
PARISRAVA
KANDU
SHOOLA
PAKA
STHIRA
SANKOCHA
VISRAGANDHA
UTSEDA
AAYAMA
KLEDA
GOURAVA
PARUSHYA
ANGAPATANA
SNEHA
KHARABHAVA
KRIMI
HARSHA
SHYAVA
ARUNA
-6-
Annexure
SAMPRAPTI GHATAKA:
Dosha
Udbhavasthana :
Dushya
Sancharasthana :
Srotas
Vyaktastana
Srotodushti prakara :
Rogamarga
Agni
Swabhava
VYAVACHHEDAKA NIDANA:
VYADHI VINISCHAYA:
HOROSCOPE
Signature of the scholar
Signature of the Co- Guide
-7-
Signature of the Guide
Annexure
ANNEXURE -2
MASTER CHART OF 50 PATIENTS OF CHARAKOKTA KUSHTA ROGA
Sl.
Name
No.
Date of
Time of
Place of
Birth.
Birth
Birth
Sex
Diagnosis
Keerti Patel
05.09.1988
4.00pm
Udupi
Kitibha
B.V.Acharya
03.09.1948
5.00am
Udupi
Kitibha
3.
Nebisa
16.08.1986
2.30pm
Sullia
Dadru
4.
Hanumantappa
08.02.1941
11.11am
Gadag
Kitibha
5.
Sharanya
24.01.1997
5.59pm
Bantwal
Vicharchika
Mrinalini
16.04.1971
4.24pm
Kasargod
Vipadika
Vrinda
28.07.1972
6.24am
Mangalore
Sidhma
Poorvi
15.05.2008
8.05pm
Madikeri
Vicharchika
Nagesh
29.12.1970
5.30pm
Madikeri
Pama
10
Prashanth
02.04.1980
3.10pm
Kasargod
Vipadika
11.
Laxmana
03.05.1980
8.00am
Karkala
Dadru
12.
Chandana
10.12.1983
10.15am
Bantwal
Pama
13
Chaitra
14.07.2001
1.45pm
Belthangady
Pama
14.
Prabhakara
2.11.1947
8.44am
Bantwal
Vicharchika
15.
Seetaram
07.12.1978
7.52am
Bantwal
Vicharchika
16.
Hemanath
19.01.1971
8.15.am
Bantwal
Vipadika
17.
Sundara
28.03.1988
5.30.pm
Madikeri
Pama
18.
Kirana
10.07.1981
1.45pm
Kasargod
Vipadika
19.
Shivaram
5.06.1959
4.20 am
Karkala
Vipadila
20
Barisha marinade
4.11.1971
10.30am
Vishakpatna
Vicharchika
21.
Sangeeta
6.9.1998
10.40am
Shimoga
Pama
22.
Prathibha
01.08.1984
4.30pm
Bangalore
Vipadika
23
Krishnamoorty
12.11.1952
6.15pm
Mangalore
Kitibha
24
Narayan Bhat
15.02.1936
11.45pm
Kasargod
Pama
25
Kumara Gowda
13.7.1950
6.16pm
Karkala
Vicharchika
26.
Ambilly
2.12.1978
10.50am
Kasargod
Vipadika
27
Aruna
6.12.1978
10.30am
Kasargod
Kitibha
-8-
Annexure
28
Sumalatha
03.08.1983
4.20am
Udupi
Sidhma
29
Eeshwari
18.12.1952
9.47pm
Puttur
Dadru
30
Shanta
9.1.1993
11.00pm
Puttur
Pama
31
Laxminarayana
16.04.1944
9.54am
Puttur
Vicharchika
32
Bhagya
12.05.1983
6.40pm
Mysore
Pama
33
Tejaswi
11.03.1985
10.40am
Tiptur
Sidhma
34
Rajesh
24.09.1982
6.30pm
Hassan
Vicharchika
35
Namitha
07.07.1971
5.28am
Mangalore
Kitibha
36
Chandrakala
12.05.1961
10.40am
Mangalore
Vicharchika
37
Latha
08.10.1989
8.30 am
Bantwal
Vicharchika
38
Vani
10.05.1983
12.00pm
Karkala
Vipadika
39
Sameer
15.05.2005
12.00pm
Karkala
Pama
40
Sham Bhat
12.10.1952
11.45pm
Puttur
Sidhma
41
Ajith
08.06.2006
5.51pm
Karkala
Vicharchika
42
Shreya
17.11.2002
1.39am
Mangalore
Pama
43
Sioddique
15.05.2003
6.00pm
Karkala
Sidhma
44
Saajira
17.11.1988
9.35am
Udupi
Pama
45
Preema
27.9.1991
7.07pm
Karkala
Sidhma
46
Pradeep
11.09.1998
4.34am
Karkala
Sidhma
47
Vasudeva Rao
12.04.1939
6.45pm
Karkala
Vipadika
48
Suraj
24.07.1975
4.38pm
Bantwal
Dadru
49
Komala
07.06.1979
8.14am
Madikeri
Vicharchika
50
Vinuta
20.10.1987
4.05pm
Bangalore
Pama
-9-
Annexure
ANNEXURE -3
MASTER CHART OF 50 HEALTHY VOLUNTEERS
Sl.
Name
No.
Date of
Time of
Place of
Se
Birth.
Birth
Birth
Remarks
Dhatri
11.08.2003
1.05pm
Kasargod
Healthy
Mahesh. T S
22.11.1975
9.05am
Bantwal
Healthy
3.
Shridevi
08.02.1967
6.45pm
Bellary
Healthy
4.
Krishnamurty
30.07.1975
3.45pm
Mangalore
Healthy
5.
Vidya
20.01.1979
9.45pm
Kasargod
Healthy
Susheel
13.08.1980
8.22.am
Udupi
Chances of getting
Kushta in future
Manjula
22.05.1980
8.05pm
Chitradurg
Healthy
a
8
C.K.Joshi
22.07.1067
3.30am
Karkala
Healthy
Leena
24.6.1980
10.27am
Aleppy
Chances of getting
Kushta in future
10
Shreepriya
31.8.1984
3.20pm
Kottayam
Healthy
11.
Krishnanand
13.12.1981
12.00am
Aleppy
Healthy
12.
Nisha
16.10.1978
6.00am
Kottayam
Healthy
13
Ravi Rao
23.06.1975
6.04am
Mangalore
Healthy
14.
S.N.Bhat
01.01.1967
8.05pm
Puttur
Healthy
15.
Roopa
3.01.1981
12.52am
Hassan
Healthy
16.
Ramya
3.01.1981
12.32am
Hassan
Healthy
17.
Prashanth
19.08.1982
10.35pm
Bangalore
Healthy
18.
Adithya
03.06.2001
05.30pm
Sullia
Healthy
19.
Anuprabha
30.10.1983
10.22am
Kollam
Healthy
20
Gururaj
21.04.1985
7.30pm
Bijapur
Healthy
21.
Jisha
22.12.1984
11.00am
Idukki
Healthy
22.
Rinsana
02.04.1984
2.30am
Puttur
Healthy
23
Soumya
16.07.1982
3.30am
Kasargod
Healthy
24
Subrahmanya.P
02.08.1971
8.30am
Puttur
Healthy
25
Praveen
30.08.1979
Bantwal
Healthy
4.15am
- 10 -
Annexure
26.
Sahana
19.6.1984
1.40pm
Puttur
Healthy
27
Kavya
28.06.1984
8.15am
Mangalore
Chances of getting
Kushta in future
28
Akshata
26.06.1985
6.10pm
Puttur
Healthy
29
Chitra
27.07.1982
9.10am
Puttur
Healthy
30
Vinaya
26.09.1982
6.25am
Puttur
Healthy
31
Nirupama
13.04.1954
5.00pm
Bangalore
Healthy
32
Akash
O5.02.1959
900pm
Madikeri
Healthy
33
Raghuveer
26.03.1981
6.20am
Mangalore
Healthy
34
Dhananjay
12.7.1976
4.30am
Kushalnaga
Healthy
r
35
Binu Joseph
5.9.1968
3.50pm
Mangalore
Healthy
36
Asha
17.09.1978
4.20am
Sullia
Healthy
37
Sanufa
22.03.1990
2.30pm
Puttur
Healthy
38
Bhargavi
30.10.1977
11.10am
Chitradurg
Healthy
a
39
Mohammad
18.1.1990
4.45.pm
Karkala
Healthy
40
Rafique
25.11.1960
1.00am
Udupi
Healthy
41
Shankar
8.5.1959
11.00am
Kasargod
Healthy
42
Ranjani
15.04.1989
3.00pm
Karkala
Chances of getting
Kushta in future
43
Bhaskar
1.09.1944
10.00am
Brahmavar
Healthy
44
Lalitha.
4.8.1937
6.15pm
Kasargod
Healthy
45
Sumana
10.07.1986
8.30am
Puttur
Healthy
46
Edvin
4.06.1959
9.45am
Puttur
Healthy
47
Anuradha
19.4.1982
5.45am
Sullia
Healthy
48
Pradeep
5.08.1974
4.10am
Mangalore
Healthy
49
Swathi
12.9.1987
8.30pm
Suratkal
Healthy
50
Karunakar
30.07.1972
4.00pm
Mangalore
Healthy
- 11 -
Preamble
CHAPTER 1
PREAMBLE
In India, religion was dynamic and open to new ideas and growth. There was no tying
down to a Holy Book. A philosopher or darshanik enjoyed a fair level of freedom.
Hence, Darshan shastra evolved to serve the existence of mankind. The primary
purpose of Darshan shastra is to provide the ideological framework that would enable
one to see oneself and the world. The set of eyes that enable one to see is called
Darshana Shastra, which is translated to mean philosophy1.
The science of Ayurveda and its basic concepts are based upon the fundamental
sciences which are called Darshana. No applied science can alone stand with out the
support of the fundamental sciences. It was well realized by the expounders of
Ayurveda, and therefore, Sushruta emphasized that by a study of a single Shastra, a
man can never understand the true importance of this science of medicine. The
physician, therefore, should study as many allied branches of science or philosophy as
possible2. Although the nature of Darshana is generally understood in its metaphysical
sense, but there are definite reasons to admit that Darshana are the fundamentals of
Ayurveda.
Ayurveda is a precise and comprehensive tool for healing physical and psychological
welbeing and promoting optimal health, energy and vitality. It is called as the mother
of all healing because it embraces all forms of healing. It accepts anything internally
or externally that promotes health, wellbeing and happiness. Ayurveda explores the
qualities and effects not only of food, medicine and behaviour but also of climate
weather and the stars3.
Ayurveda is known to be the upaveda of Athrvaveda. The philosophy of Sanatana
Dharma is found in many religious books starting from the Vedas, the first written
1
Preamble
document on this earth. Rugveda, Yajurveda, Samaveda and Atharvaveda were
formulated in very ancient period. It is not one single person who has been the
originator of this religion. As it is , the Indian civilisation can be traced back prior to
the Vedas. The Vedas themselves are called Apaurusheyai.e.not written by any
person. These have been said to be evolved. They project philosophies pertaining to a
variety of sciences.
Jyoutisha is one of the Anga (Branch) among shadangas of Veda4. Ayurveda is the
Upaveda of Atharva Veda. For both of these Shastra, the fundamental science is the
Darshana Shastra, where Darshana shastra has its base in Veda. Allmost all the
knowledge found in the Indian subcontinent and to some extent found in other far-off
places can be traced to the Vedic literature. The more we study Vedic literature more
amazing facts are found and this knowledge can solve many existing questions of
today.
Jyoutisha shastra is the science that explains the movement of planets and their
influence on human body activities. It also explains about the effects of good and bad
deeds done in previuos life (Karma Vipaka). Jyoutisha shastra is intended to explain
the the happenings of world based on time factor. Hence past, present and future of an
individual can be predicted5.
Astro-diagnosis is the science and art of obtaining scientific knowledge regarding
disease and its causes as shown by the Graha, as well as the means of overcoming it.
This new science of diagnosis and healing is slowly permeating the medical world. It
is a science which will not set aside the old school of medicine and diagnosis, but it is
an addition to the old school. The latter, we feel, will in time accept this newer
method. At present many physicians are willing to co-operate with the newer schools
Preamble
of thoughts.These open-minded physicians are ready to accept a more advanced
method of diagnosis when it has been demonstrated to them as reliable6.
Kusta is one among the Dheerghakaleena Vyadhis7. Ayurveda has dealt with the
disease elaborately in all aspects. A separate chapter under the heading Kusta has
been described for skin disease by our Acharyas8,9,10. Eventhough the skin diseases
are not fatal, they create comparatively greater stress and strain due to the blemished
skin. Therefore the Nidana, Samprapti and Chikitsa were given much importance.
Kusta is considered as one among Astamahagada11 as the disease is difficult to cure.
Before treating any disease it is very important to understand the nidaana.While
explaining the
nidanas of Kushta, Acharyas have also mentioned
purakruta
papakarma along with Aharaja-Viharaja nidana. It is very difficult to analyse and to

treat the disease Kushta caused by purakruta paapakarma alone or along with aharaja
viharaja nidaanas. In such instances the knowledge of Jyoutisha shastra along with
Ayurveda is more useful.
Even in Chikitsa Siddhanta of Kushta along with Yuktivyapashraya line of treatment
Daivavyapashraya Chikitsa is also mentioned12,13,14 Sushruta explains that by
performing Tapas, Yajna etc along with oushadhopachara will help in curing the
disease or it will help in reducing the effect of the papakarma and thus helps in curing
the kusta. In Ashtanga Hridaya15, it is said that Kusta roga will cure completely if the
patient worships Shiva, Shivasuta, relavent Nakshatra and sooryadi grahas. Hareeta
Samhita explains the word Karma Vipaaka16 which is also explained in Jyoutisha
Shastra. It means that the effect of Papa Karma done will take its own time to express
in the form of any disease. The specific Papakarmas will produce its respective
disease and Kusta is one among such diseases. Effect of such papakarmas which are
done unknowingly will deminished by performing Chandrayana yaaga. Thus it is
Preamble
revealed that if Daiva vyapashraya line of treatment is adopted along with
Yuktivyapashraya and Satvavajaya Chikitsa then the disease will be cured easily.
Ayurveda explains everything based on Thridosha for which Panchamahabhootas are
the base. The Nidana, Lakshana, Samprapti and Chikitsa are all depending on the
aggrevating and paccifying factors of Thridosha. Diseases are the results of change in
the equilibrium of the Dosha which intern causes the vitiation of the Dhatus and Agni
producing the unhealthy status in the body. Based on the predominancy of the Dosha
the diseases are classified into Vataja, Pittaja, Kaphaja, Dvandvaja or Sannipataja.
The Lakshanas are depending on these factors only. Thus the treatment will be given
to bring back the Doshas into equilibrium state.
Jyouthisha shstra which is purely related to the influence of Grahas on human activity
explains that the grahas will have positive effect on human being if they are
positioned in a right place or else they will produce ill effect, where in the severity of
the effect depends on the place where they are situated. Man is cosidered as the
replica of the univerese. Everything in the universe will have their direct influence on
human being. Based on the quality and effect of these Grahas Acharyas have
mentioned the related Panchamahabhootas and Doshas to each Grahas.
To treat any patient the proper knowlegde of Nidanapanchaka is essential. If we know
the specific reasons for any disease of a particular patient, it is easy to treat such
patient also.The knowledge of Jyouthisha Shastra helps to diagnose the disease with
proper reasons and even it throws a light on treatment also.
Preamble
siddhanta.
Shastra.
Approach:
The present study carries conceptual study of Ayurveda and Jyoutisha Shastra with
reference to Thridosha theory and there by Kushta Roga. An analytical approach has
been made through Ayurveda and Jyoutisha to diagnose the various patients suffering
from skin diseases. The data regarding the present study has been collected from all
available sources. Later critical analysis has been done about the diagnostic points of
Kushta Roga as mentioned in Ayurveda and Jyoutisha.
PRESENTATION:
The dissertation work presented in six different chapters.
The first chapter Preamble consists of a general introduction to the present study,
Thridosha theory, Kushta Roga in Ayurveda and Jyoutisha Shastra. The chapter also
mentioned about the aims and objectives of the study.
Preamble
The second chapter- Conceptual study consists of basic concepts of Ayurveda like
Tridosha theory, Panchamahabhoota theory, Karya-Karana siddhanta and concepts of
Jyoutisha shastra like Panchanga, Graha, Rashi, Dasha, Karmavipaka and interrelation between Ayurveda and Jyoutisha shastra.
The third chapter- Review of literature consists of explanation of disease Kushta as
per Ayurveda including its historical review, classification and Nidanapanchaka. The
The fourth chapter- observational study includes the critical analysis of the patients
of Skin disease according to Ayurveda and Jyoutisha Shastra. The data collected from
the diagnosed patients of Charakokta Kushta Roga and healthy volunteers
are
analysed and compared with the explanation of Kushta and role of Thridosha in
Kushta as per Ayurveda and Jyoutisha Shastra.
The fifth chapter Discussion and Conclusion gives an account of applicability in
diagnosing Kushta Roga with reference to various principles mentioned in Ayurveda
and Jyoutisha Shastra. The chapter also deals a comparative diagnostic approach.
Further the chapter conclusively says that the knowledge of Jyoutisha Shastra is
helpful in diagnosing the Kushta Roga.
The sixth chapter- Summary gives a brief discription about the present study. It
summarizes and mentions about the outcome of the present work.
Preamble
References :
1.
Anil
Chawla,
Philosophy
of
Astrology,
Published
at
http://www.samarthbharat.com, 2004. Pp 1
2. LM zx Akrl l ucNxlzcrq |
ixqWzi zx uelrMixM || (x.x4/7)
3.David Frawley, Ayurvedic Astrology, Motilal Banarasidass Publishers Private
Limited, Delhi.2007. Pp11.
4. Shreenivasa Acharya, Prashnamargam with Chandrika Kannada Commentary,
Honna Padma Printers, Udupi. Pp2
5. Raman B.V, Planetary influences on Human Affairs.Pp25.
6. Max Heindel and Augusta Foss Heindel, Astro-Diagnosis A Guide To Healing.
The Rosicrucian Fellowship International Headquarters Mount Ecclesia P.O. Box
713 Oceanside, California, 92049-0713, USA. 1998.
7. Charaka Samhita Sutra Sthana 10:18
8.Ch.Ni.5 & Ch.Chi.7
9. Su.Su.5 and Su.Chi.9 & 10
10. A.H. chi 19 and A.H. Ni 14
11. Madhava Nidana 1:18
12 Su.Ni. 5/31
13. Su.U.40/166
14. A.H.Chi.19/18
15. A.H Chi.19/98
16. H.S.2nd Sthana, 1st Chapter.
Conceptual Study
CHAPTER-2
CONCEPTUAL STUDY
While understanding the different aspects of the disease Kushta in relation with
Ayurveda and Jyoutisha, it is first and prime most important step to have the profound
knowledge of the different concepts explained in both the Shastra in relation with skin
disease. All the related theories and principles with respect to Kushta are to be
analyzed for the proper diagnosis of the disease.
The main goal of Ayurveda is curing the disease of diseased and maintaining the
health of a healthy individual for which it is mainly relay upon the Thridosha.
Ayurveda accepts the theory of Panchamahabhoota from which the theory of
Thridosha has been evolved. The Nidana Panchaka and the Chikitsa are explained
mainly based on Thridosha Siddhanta. These are designated as Dosha because of their
capacity to vitiate and are themselves vitiated by other factors so they are refered as
Dooshayanti iti Dosha. They are called as Dhatus also as they support the body in
their normal state.
As the study is related to Kushta Roga which is Bahyarogamargaja, and by observing
different Prakruti viz, Vataja, Pittaja, Kaphaja, Dvandvaja and Sannipataja Prakruti,
we can say that Pitta Prakruti persons are more prone to get Twak Roga 1. Since Rakta
is also one of the Dooshya in Kushta and is having the qualities similar to Pitta, they
are directly having the influence on Kushta Roga. Even the Raktavaha Srotodushti
leads to Kushta, Visarpa, Vidhradi, Charmadala, Piplu, Dadru, Shwitra, Paama, Kota
etc2. The Swedavaha Srotomoola is Meda & Lomakoopa where both are related to
Twak. Medas situating just beneath the skin and regulates the production of Sweda
and it is also the Mala of Meda, the Dushti leads to Aswedana, Atisweda, Twak daha,
and Romaharsha where in we observe these Lakshana in the Poorvaroopa of Kushta.
8
Conceptual Study
While explaining the Dashavidha Pareeksha in clinical methods of Ayurveda for
diagnosing the disease, our ancient Acharyas have mentioned the analysis of Prakruti
prior to Vikruti. The Prakruti of a person has been explained based on Thridosha and
Thriguna. The Prakruti depends on the predominance of Dosha during Shukra and
Shonita Samyoga.
While explaining the Nidana of Kushta, Saptadravyas are mentioned for both Prakriti
and Vikriti. They are 3 dosha and 4 Dushyas ( Tvak, Rakta, Mamsa& Lasika). It has
been told that
xmiSurh Ml mMiuMiqml puli | ij- r Sw uimzswqh
mMmhuMi, Swr zUUkiuxiuxzhisxMij SzmbiuMi Ci | Lii
xmil xmikiMquiqell Mlq, Ai mpuhrpluiqll Mus zUUqmimli
||(Cha. Ni.5/3)||
This sentence is composed of two words- Prakruti and Vikruti. Prakruti means the
causative factors (3 Dosha & 4Dooshya) and Vikruti means the causative factors
which have undergone morbid changes. In Kushta it is very necessary that all these 7
Dravyas should get vitiated by their specific causative factors. Otherwise they may
not produce the Kushta. Here first the Doshas get vitiated which intern vitiates the 4
Dhatus. But these 7 altogether produces Kushta. While explaining the Nidna two
words i.e. Prakopana Vikruta and Doshopaghta Vikruta have been explained.
Prakopana Vikruta: The reason to get vitiated. The Thridosha will get vitiated by
their own Prakopana Karanas. There will not be any Vikruti without the vitiated
Doshas.
Doshopaghata Vikruta: The vitiated Doshas further vitiates the 4 Dushyas. The
Dhatus are unable to vitiate unless the Doshas get vitiated. In all types of Kushta these
Saptadravyas are invariably involved. Here the vitiation of Dhatus is not in the form
Conceptual Study
of Increase or decrease in their quantity but change in their actual composition due to
the vitiated Dosha. The other Dhatus get vitiated and involved in the disease in later
stages. In the first step all these 7 Dravyas are invariably involved in the causation of
Kushta. These are the Arambhika Karanas so they have been stressed as Saptako
Dravya Sangraha these 3 Dosha and 4 Dhatus are considered as the Saptadravya in
the causation of Kushta which emphasis that all these are essentially involved in the
pathogenesis of all varieties of Kushta. No Kushta is manifested itself due to the
aggravation of one or two Dosha. Based on the permutation combination of various
factors of Dosha like- Vata sometimes vitiated by its Ruksha Guna, sometimes by its
Laghu Guna and sometimes by its Sheeta Guna. Depending on this, the vedana,
Varna, Samsthana, Prabhava, Nama and Chikitsa are also varies even though they are
produced by same causative factors. Similarly the classification of Kushta as Sapta
Mahakushta, Ekakushta, Ashtadasha Kushta and Asamkhya etc also varies according
to this. Kushtas are caused by the invariable vitiation of Thridosha still they are
considered as Vatika, Paittika and Kaphaja based on the dominant Dosha in them.
One can determine the nature of predominant Dosha from the specific variety of
Kushta and vice versa. The causative factors are determined on the basis of specific
manifestations and from the manifestations one can determine the cause.
Muzw Swuzw Swuzw ml Ml | rli iWiWixi mMzri ||
(c.c.7/33)
E.g. the manifestation of Kapala type of Kushta leads us to infer Vata as the
predominant vitiating factor. Similarly from the predominance of Vata in a Kushta
one can infer that the type of Kushta is Kapala, and for Pitta Udumbara.
JYOUTHISHA SHASTRA
Jyoutisha, which is often referred to as Vedic astrology, is an integral part of Indian
life. It provides us with light on life. The ancient seers used it primarily for timing the
10
Conceptual Study
rituals around which the Vedic culture was base. The origin of astrology is popularly
referred to as Vedic astrology. As several of the Poojas and remedial measures
prescribed in the Indian astrology are followed as per the Vedic system, it is called
Vedic astrology. Vedic culture is one of the primordial cultures, has its own unique
theology, philosophy, arts, sciences, and literature which exist to this present day.
Vedic astrology is an integral part of this culture and has been practiced since time
immemorial.
The ancient scriptures like `Brhat Parasara Horasastra` and `Saravali` by
Kalyanavarman mentions the gradual development of classical Indian astrology.
According to various texts, the origin of Indian astrology was attributed to various
gods and Rishis. The most popularly followed astrological classics today are the ones
written by Rishis like Parashara, Varahamihira, Garga, Jaimini and their followers.
The Jyouthisha Shastra has got three branches3:
Siddhanta: Traditional Indian astronomy.
Samhita: Also known as Medini Jyotisha (Mundane astrology), predicting important
events based on analysis of astrological dynamics in a country's horoscope or general
transit events such as war, earthquakes, political events, financial positions, electional
astrology; house and construction related matters (Vastu Shastra), animals, portents,
omens etc.
Hora: Predictive astrology based on analysis of natal horoscopes and the moment a
query is made.
Indian astrology is based on the concepts which are related to the good and bad
actions of the past life. The good and bad actions or Karma plays an important role in
determining the fate of one`s future. According to Indian astrology a person is born at
that place, on that day and on that moment when his individual fate is in perfect
11
Conceptual Study
mathematical harmony with the progress of the stars and Grahas. It follows the
divisional chart system, called the `Varga` system. Based on the planetary degrees at
the time of birth, divisional charts are prepared, by dividing the degrees of the planets.
These divisional charts are studied to ascertain the strength and weakness of Grahas
and houses and also to study various aspects of ones life. The gradual prediction
includes the `dasha` system which is based on the degrees of moon during the time of
birth of a person. The `Dasha` system includes `Antardasha`, (Bhukti) or sub period,
of another Grahas and so on. The `dasha` system is followed by the `Gochara`, or
transit of Grahas which produce various results on the transition of various
movements of Grahas. Indian astrology makes prediction following the `Prashna
Kundali` system, or chart cast based on the time of the query. This is studied as an
add-on chart to give predictions.
The words Graha and Nakshatra are used in a slightly different sense in Jyoutiaha
Shastra than in astronomy. For example, Sun (a star) and Moon (a satellite of earth)
are called Graha in astrology, along with Mars etc. Graha means Gruhnati gati
visheshaaniti- that which seizes or grasps holds and which have movement as its
special character4. Basically, a Graha is a body that has considerable influence on the
living beings on earth. Distant stars have negligible influence on us, but Sun, Moon
and planets in the solar system have a great influence on our activities. So the word
Graha is used to describe them. Nine Grahas are considered in Indian astrology. They
are Surya, Chandra, Kuja, Budha, Guru, Shukra, Shani and in addition, two
chaayaa grahas (shadow planets) are considered in Indian astrology Rahu and
Ketu. These are also called the north node and the south node respectively (or the
head and tail of dragon). Rahu and Ketu are not real Grahas; they are just some
mathematical points.
12
Conceptual Study
The Navagrahas are revolving around one imaginary circle of 360. As there are 12
Rashis viz. qw, uwp, qjl, MMOM, xW, Mlr, is, uM, klx, qMU, Mp and
ql each Rashi will be 30. The Grahas are represented in 12 Rashis as shown in the
table 2.1 and these are the Adhipatis of respective Rashis5.
Meena
Mesha
Vrushabha Mithuna
Guru.
Kuja
Shukra
Budha
Kumbha
Karkataka
Shani
Chandra
Makara
Simha
Shani
Surya
Dhanu
Vrushchika
Tula
Kanya
Guru
Kuja
Shukra
Budha
Table 2.1 Inter relationship between Graha and Raashi

Among these Guru, Shukra, & Chandra are always considered as Shubha Grahas and
Shani, Ravi, Rahu, Ketu, Ksheena Chandra & Kuja are known as Paapagrahas. Budha
gives bad results with Paapagraha and Good results with Shubha Graha.
Panchanga6
Accuracy of attributes depending upon Moon's motions was considered most crucial
for the reliability of a Panchnga having five limbs" namely Tithi, Nakshatra, Vara,
Yoga, and Karana. If these five limbs, for example, the five attributes depending upon
Moon, are accurate, an almanac is held to be reliable, because other elements are not
so difficult to compute due to their slow rates of change.
Tithi: xrclSr: AliU ij:
13
Conceptual Study
This is the time during which the difference of the increment of longitude of the Sun
and the Moon amounts to 12. The lunar day is to the Hindu of the most prominent
practical importance, since it is regulated the performance of many religious
ceremonies and it depends upon the chief considerations of Muhurtha or electional
astrology. In other words, the tithi represents the lunar energy, and lunar energy is
identified with mental energy. Therefore a minute knowledge of the lunar movements
constituting Tithis is said to give us wealth.
Nakshatra: - The zodiac is marked by 27 constellations or nakshatras often termed
lunar mansions. The position of a nakshatra is dependent upon the actual time taken
by the Moon to traverse 13 20' of ecliptic arc, of course, always beginning from the
first point of the constellational zodiac. They are, Ashwini, Bharani, Kruttika, Rohini,
Mrugashira, Ardra, Punarvasu, Pushya, Ashlesha, Magha, Poorva, Uttara, Hasta,
Chitra, Swati, Vishakha, Anuradha, Jyeshta, Moola, Poorvashada, Uttarashada,
Sravana, Dhanishta, Shatabhisha, Poorvabhadra, Uttarabhadra, Revati.
Vaara: It is based on the Grahas. Each day is divided into 24 Hora which is equal to
1hr. The day is named on Graha which is moving in first Hora. The successive Graha
will move with next Hora. This is based on the quotation qlSqUer pm
xrzlSelSu means Shani (Manda), Guru (Amarejya), Kuja (Bhuputra), Surya,
Shukra, Budha(Induja) and Chandra (Indu) respectively. For example in Shanivara,
the first Hora is with Shani Graha, next with Guru, Kuja, Surya and so on for 24
hours. The 24th Hora is with Kuja. For the next day we have to count the 25th Hora
onwards which is with Surya. So after Shanivara it is Ravivara. Similarly for the
successive days also.
Yoga: xrclSr: ra: ra |
14
Conceptual Study
It is the period during which the joint motion in longitude of the Sun and the Moon
amounts to 13 20'. Yoga represents a conjunction of subtle influences which
strengthen our bodies, remove the germs of disease, and help us to enjoy health and
life in its various phases. Every Hindu almanac contains a column specifying the yoga
for each day and when it would end. There are twenty-seven yogas viz. Vishkambha,
Preeti, Aayushmaan, Saubhaagya, Sobhana, Atiganda, Sukarman, Dhriti, Shoola,
Ganda, Vriddhi, Dhruva, Vyaaghaata, Harshana, Vajra, Siddhi, Vyatipaata, Variyan,
Parigha, Shiva, Siddha, Saadhya, Subha, Sukla, Brahma, Indra and Vaidhriti.
Karana: ijrk MUhq |
Each tithi is divided into 2 karanas. There are 11 karanas: Bava, Balava, Kaulava,
Taitila, Garaja,
Vanija,
Vishti, Sakuna, Chatushpada, Naga and Kimstughna.
The first 7 karanas repeat 8 times starting from the 2nd half of the first lunar day of a
month. The last 4 karanas come just once in a month, starting from the 2nd half of the
29th lunar day and ending at the 1st half of the first lunar day.
Factors responsible for analyzing a Horoscope:
The good and bad effects of the Grahas depend upon their positions in which they
reside and which Graha is residing with it. Uchcha- Neecha, Shatrutwa and Mitratwa,
Karakatwa of Graha, Dasha, Lagnadi Dwadasha Bhava are the main factors which
help in analyzing the Horoscope. The Navamshas also decide the effect of the
Grahas7. For each Graha there is Uchcha and Neecha sthana. They will be strong in
their Uchcha sthana and weak in Neecha sthana. The strong and weak positions of the
Grahas with respect to Raashi are mentioned in the table 2.2
Graha
Uchcha
Neecha
Ravi
Mesha
Tula
Chandra Vrushabha Vrushchika

15
Conceptual Study
Kuja
Makara
Karkataka
Budha
Kanya
Meena
Guru
Karkataka
Makara
Shukra
Meena
Kanya
Shani
Tula
Mesha
Table 2.2 Strong and weak positions of the Grahas with respect to Raashi
Shatrutwa and Mitratwa of Graha:
If the Graha is residing with its Mitra (friendly) Graha then the result is good and
effect is opposite if it residing with Shatru (enemy) as shown in the table 2.3
Graha
Mitra
Sama
Shatru
Ravi
Chandra, Kuja, Guru,

Ketu
Ravi, Ketu, Budha
Budha
Shukra, Shani,
Rahu
Rahu
Chandra
Kuja
Budha
Guru
Ravi, Chandra, Guru,

Ketu
Ravi, Shukra, Rahu
Kuja, Shukra, Guru,

Shani
Shukra, Shani
Kuja, Guru, Shani,
Ketu
Shani, Rahu
Shukra
Ravi, Chandra, Kuja,

Ketu
Budha, Shani, Rahu
Shani
Budha, Shukra, Rahu
Guru
Rahu
Budha, Shukra, Shani
Guru
Ketu
Kuja, Guru.
Ravi, Chandra. Kuja,

Budha
Guru.
Table 2.3 Showing mutual relationship between Grahas
Rahu, Budha
Chandra
Budha, Shukra
Ravi, Chandra,
Ketu.
Ravi, Chandra,
Kuja, Ketu
Ravi, Chandra,
Kuja.
Shukra, Shani
Karakatwa of Graha: The different Grahas causes different effects which are termed
as Karakatwa of Graha which are shown in the table 2.4
Graha
Karakatwa
Ravi
Atmakaraka, Pitrutwa
Chandra
Mana, Maatru Karaka
16
Conceptual Study
Kuja
Satwa, Anuja, Bhoomi karaka
Budha
Vaak, Jnaana karaka
Guru
Jnana, Budhi, putra & Shareera Sukha
Shukra
Bharya, Bhoga, Yana
Shani
Dukha, Marana, Anuchara.

Table 2.4 Karakatwa of Graha
Lagnadi Dwadasha Bhava:

In a Horoscope, Lagna is considered as first house and from Lagna the twelve houses
are counted in clockwise direction. Each house has got its own significance.
Lagna: Tanu Bhava- Tells about the body structure, health, behavior, wealth etc
Dviteeya Bhava: Kutumba or Dhana Bhava- Family, economical status, savings, etc.
Triteeya Bhava: Sahodara Bhava- Dhairya, Durbuddhi, Parakrama, Sahodara etc.
Chaturtha Bhava: Sukha Bhava- Maatru, Friends, Bhoomi, Gruha, Abhivruddhi etc.
Panchama Bhava: Santaana Bhava- Buddhishakti, Prajna, Medha, Viveka, Sanchita
Punya, Soumanasya etc
Shashta Bhava: Ripu Bhava- Enemy, Diseases, Death, Manovyasana etc.
Saptama Bhava: Kama Bhava- Marriage, Relation of Bharya-Bhartru etc.
Ashtama Bhava: Ayurbhava- Sarva nasha, Vipat, Apavada, Marana Kala, Vighna,
living place etc.
Navama Bhava: Bhagya Bhava- Bhagya, Dharma, Punya etc.
Dashama Bhava: Karma Bhava- Devalaya, Occupation, servants etc.
Ekadasha Bhava: Laabha Bhava- Sarvabheeshta prapti, Jyeshta Bratru, offsprings,
Arthalabha etc.
Dvadasha Bhava: Vyaya Bhava- Paapakrutya, Vyaya, Sthanachyuti, Anga vaikalya
etc.
17
Conceptual Study
Dasha:
Dasha systems are a hallmark of Vedic astrology. Vedic astrology has hundreds of
Dasha system. Each Dasha system divides ones life into periods, sub-periods and so
on. All the periods are ruled by different planets. Some Dasha systems are planetbased and some are Rashi-based. Each dasha system is good at showing events of a
specific nature. Each dasha system comes with rules for dividing ones life into
periods and sub-periods and rules for attributing different results to different periods,
based on the planetary positions in the natal chart. These periods are called Dasha
or Maha Dasha (MD). Sub-periods are called Antar Dasha (AD). Sub-sub-periods
are called pratyantardasha (PD). Some dasas are good at showing matters related to
longevity and death. They are called ayur Dasha (Daa of longevity). Some Dasha
are good at showing general results. They are called phalita Dasha (dashas of
general results). Mind is a very important part of our existence and Moon governs it.
Dashas are of many types like Vimshottari dasha, Shodashottari, Dvadashottari,
Panchottari etc but Vimshottari dasha is considered for analyzing the Horoscope. The
duration of Dasha of each Graha with respective Nakshatras is as shown in the Table
2.5
Nakshatra
Krittika
Uttara
Uttarashada
Rohini
Hasta
Shravana
Mrugashira
Chitra
Dhanishta
Aardra
Swati
Shatabhisha
Punarvasu
Vishakha
Graha
Dasha,Varsha (years)
Ravi
Chandra
10
Kuja
Rahu
18
Guru
16
18
Conceptual Study
Poorvabhadra
Pushya
Anuradha
Shani
19
Uttarabhadra
Ashlesha
Jyeshta
Budha
17
Revati
Ashwini
Magha
Ketu
7
Moola
Bharani
Poorva
Shukra
20
Poorvashadha
Table 2.5 Duration of Dasha of each Graha with respective Nakshatras
Karma Vipaka
Theory of Punarjanma and role of Karma are the two concepts of both Ayurveda and
Jyoutisha Shastra. They are not the blind imagination of the philosophers rather they
put forth based upon the cause and effect theory. It is very easy to apply the cause and
effect theory to the physical phenomena but in regard to Karma theory the effect of
action can not be physically analyzed. It is a conception, based on sound logic. The
law of Karma operates through a series of births. Man has to suffer the consequences
of his actions until he succeeds in regulating his actions by true knowledge and
wisdom. The Karma done in the previous life will give their result in the later Janma.
Jyoutisha Shastra reveals the result of our poorva karma, expressed probably in terms
of what we crudely call planetary influences. Astrology and Karma are therefore
interrelated. Astrology reveals the consequence of our actions which we do not
remember in this life and are untraceable in this birth. The result of our unknown
actions is what we call 'fate' or adrishtra. The law of Karma therefore indicates the
cause and effect relationship8.
Mqh AkqqsMxr AzpTselMxri rui umM mUhq ||
19
Conceptual Study
It is the effect of ashubha karma which results in the form of diseases. It has
mentioned that karmas are the actions of previous life and the diseases due to them
are the Karmaja Vyadhi and this is together called as Karma Vipaka.
There are three categories of Karma8, viz., (1) Sanchita, (2) Prarabdha and (3) Agami.
The Sanchita or accumulative Karma -Pertains to actions that are still lying latent
"like
seeds
stocked
up
in
granary
for
fruition
in
future
lives."
Prarabdha or operative Karma- The present course of life is indicated by the, deeds
or actions whose seed has already sprung up and whose machinery has been set in
motion towards their fruition in the present life.
Agami - Pertains to actions contemplated to be done.
Each of these three is again subdivided into Kayika, Vachika and manasika Karma.
According to Jyoutisha Shastra, Karma Vipaka includes the physical and mental
ailments, their cause, remedial measures, diseases due to Paapakarma, problems due
to Paapakarma, their root cause, Prayashchitta for them including both spiritual as
well as medicinal remedy etc. Jyoutisha Shastra is said to be the indicator of
Karmaphala. It throws light on the effects of the karmas done in the past life. The
good and bad effects of the actions of past life are indicated by the 9 Grahas 9. Even
the life span of the person also decided by these Karmas only. By observing the
positions of these Graha in a Horoscope, the results of actions of past life can be
predicted. Thus to attain Purushartha, Sanchita Paapakarma should be diminished for
which one has to follow right rituals and Prayaschitta procedures to achieve ultimate
salvation.
Karma is of two types10. A) Poorvajanmarchita
B) Ihajanmarchita.
20
Conceptual Study
If the person has done bad deeds in his previous life they will result in the form of
disease in this life. These effects will diminish by Dana, Japa, Homa, Devatarchana
and Oushadha Sevana etc.
In Shatapatha Brahmana it has mentioned that the Sanchita Papa will produce the
results in the form of diseases either for the period of 7, 5 or 3 years depending on the
intensity of the Paapakarma. Thus by observing the positions of the planets in a
Horoscope the effect of purvajanmakrita Paapakarma can be analyzed8.
Inter-relation between Ayurveda and Jyoutisha Shastra
Throughout the centuries, astrology had close connections with medicine. In ancient
India, astrology and Ayurveda were intimately connected. An Ayurvedic doctor was
required to be an astrologer too. Ayurveda and Jyoutisha Shastra share an energetic
view of universe, recognizing certain harmonic keys to our existence on all levels.
They hold that the order of life on earth and the structure of the universe, specifically
the solar system are intrinsically related and follow the same laws and development of
forces.
Jyoutisha Shastra is the foremost of the six Vedangas. It is said to be the "Vedasya
chakshu: khilashastrametat"11 i.e. eye of the Veda through which all Vedic
knowledge can be properly applied. Ayurveda is the foremost of the four Upaveda
or secondary Vedas through which a true Vedic life can be properly lived.
Ayurveda and Jyoutisha Shastra are closely intervened not only with each other but
all other Vedic sciences including Yoga, Vedanta etc.
If we go through the classical texts of both the sciences there are many references
which are identical. The details of such explanations are mentioned below:
1. Acharya Susrutha says, just as the Moon, Sun and Wind are necessary for the
regular functioning of this world, so also it is Kapha, Pitta and Vta that regulate the
21
Conceptual Study
health of the human body12. Likewise in Jyoutisha also there is a reference that the
effect of the three physical qualities (motion, energy and gravitation or inertia) on the
living cell is on the same lines as it is in the cosmos.
2. Jyoutisha Shastra explained the basic concepts of Ayurveda in relation to Graha in
many contexts such as Tridosha, Dhatu, Panchamahabhoota, Rutu, Shadrasa, Triguna,
Angavayava13, 14 etc. as shown in the table 2.6 and 2.7
Graha
Dosha
Dhatu
Panchabhoota
Brihatjataka
Sarasangraha
Ravi
Pitta
`Pitta - vata
Asthi
Chandra
Vata-Kapha
Vata Kapha
Rakta
Kuja
Pitta
Pitta
Majja
Teja
Budha
Thridosha
Thridosha
Twak
Prithvi
Guru
Kapha
Vata Kapha
Vasa
Akasha
Shukra
Kapha Vata
Vata Kapha
Shukra
Jala
Shani
Vata
Vata - Pitta
Snayu
Vayu
Table 2.6 Relation of Graha with Dosha, Dhatu and Pancha Mahabhoota
Graha
Angavayava
Rasa
Rutu
Guna
Ravi
Kukshi
Katu
Greeshma
Satwa
Chandra
Hrudaya
Lavana
Varsha
Satwa
Kuja
Shira
Tikta
Greeshma
Tamas
Budha
Vaksha
Mishra rasa
Sharat
Rajas
Guru
Uru
Madhura
Hemantha
Satwa
Shukra
Vaktra
Amla
Vasantha
Rajas
Shani
Janu
Kashaya
Shishira
Tamas
Rahu
Paada
____
____
_____
Ketu
Paada
____
____
_____
Table 2.7 Relation of Graha with Angavayava, Rasa, Rutu and Guna
Here this correlation is made up of mainly based on the qualities of the Grahas. These
Grahas will give rise to the diseases related to the particular Mahabhoota, Dosha,
22
Conceptual Study
Dhatu etc i.e..Ravi Graha will give rise to Ushnaroga and diseases of Asthi Dhatu as
it is related to Pitta; Chandra being Vata- Kapha gives rise to Sheeta Roga and
diseases of Rakta etc15.
3. As mentioned by Acharya Sushruta, Varahamihira also mentioned the
Masanumasika Swaroopa of Garbha along with ruling Graha for each month for
Garbhastha Shishu16as shown in the Table 2.8
Month
Swaroopa of Garbha
Graha
Sushruta
Varahamihira
1st
Kalala
Kalala
Shukra
2nd
Ghana
Ghana
Kuja
3rd
Avayavankura
Avayavankura
Guru
4th
Angapratyanga
Asthi
Ravi
vibhaga
5th
Manas
Charma
Chandra
6th
Buddhi
Roma, Nakha
Shani
7th
Angapratyanga
Chaitanya
Budha
Sampoorna
Ravi & Chandra
________
Ravi & Chandra
vibhaga
8th
Oja chanchalatha
9,10th
Sampoorna
4. Prakruti of a person is also been explained in Jyoutisha Shastra based on the Graha
situating in the Lagna as Lagna is the indicator of the health and Stature of the body17.
If Ravi situating in Lagna, the person will be Pratapashali, well built body, Shyamaaruna Anga, Pingala Netra (Madhu varna), Good looking, Pitta Prakruti and Satwa
Gunayukta.
23
Conceptual Study
Chandra: Sancharasheela, Mruduvaak, Viveki, Shubha Drushti, Sthiranga,
Buddhiman, Small and stout body stature. Vata-Kapha Prakruti.
Kuja: Paapadrushti, small stature, Udaara, Chanchala, Thin kati, raktanga.
Budha: Spashta vaak, Thin & beautiful stature, Hasyapriya, Vidwan.
Guru: Long stature, Peetavarna, Medhavi, having good wealth
Shukra: Ati buddhimaan, Shyamavarna, well built body Shubhadrushti
Shani: Krushanga, Shyama varna, beautiful eyes but lazy.
5. In Charaka Samhita, while commenting on the procedure of Vamana Karma,
Chakrapani explained that one should consider nakshatra, tithi, karana, muhurta etc
for the success of the procedure. Likewise in Jyouthisha Pushya, Hasta, Jyeshta,
Rohini, Shravana and Ashwini are considered as auspicious for performing any
procedure to get success. Thus it is clear that even to get good results of the treatment
the time, day etc plays a major role18.
6. It has been told that the disease Unmaada is getting aggravated on Parvasandhis i.e.
on Amavasya and Pournami. Thus it is evident that even Soorya and Chandra
Grahana also have their influence on Unmada19.
7.
In the context of Janapadodhwamsa Poorvaroopa, it has been told that the
Nakshatra, Graha, Soorya, Chandra will not be in the normal position. And the main
Nidaana for this is Adharma which is the result of Sthanachyuti of these Graha
Nakshatra etc20.
8. While explaining the common causes for diseases Acharya Vagbhata explains that
Graheshu anuguneshu cha the Sooryadi Grahas should reside in Anukoola Rashi
so that the person will be healthy always. Pratikoolasthita Grahas are responsible for
the diseases21.
24
Conceptual Study
9. The diseases are also produced due to the bad effects of Sooryadi Grahas and
Ashwinyadi Nakshatras and for Pariharartha Shantikarma, Homa, Prayashchitta,
Niyama, and Dana etc to be followed22.
10. Ayurveda incorporates all forms of healing methodologies which promotes
optimal health. So it explains Trividha Aoushadham23 i.e. three types of or some times
we can say that three steps of treatment viz, Daivavyapashraya, Yuktivyapashraya and
Satwavajaya. The word Daivavyapashraya is concerned with all the unknown
used in the sense of that Karma which is related to our previous life. The evils of
Poorva janma krita Karma can not be cured only by scientific methods of medicine
etc because the disease so produced is related to our past life. They are related to the
blessings of God. They include Mani-Mantra Dharana, Bali-upahara, Homa, Niyama,
Prayashchitta, Upavasa, Svastivachana etc. The disease will get cured due to the
Prabhava of these procedures. These types of treatment in the form of good deeds are
recommended for the diseases caused by Deva.
Jyoutisha Shastra also explains Prayashchitta and Parihara in the form of ManiMantra Dharana, Bali-upahara, Homa, Havana, Niyama, Prayashchitta, Upavasa,
Svastivachana, Japa, Tapa etc.
11. In Hareeta Samhita, Acharya has devoted the whole chapter to the explanation
regarding the Nakshatras, their good and bad effects, different Yogas related to them
etc. Based on good and bad effects these 27 nakshatraas, there are two Yogas namely
Amruta yoga and Kroora yoga has been explained24.
Amruta Yoga: It gives good results considered as auspicious for every activity. Hasta
Nakshatra of Ravivara, Mrugashira of Somavara, Ashwini of Kujavara, Anuradha of
Budhavara, Puhya of Guruvara, Revati.of Shukravara, Rohini of Shanivara are
25
Conceptual Study
considered as Amruta Yoga. They are Siddhi, Shukla, Shubha, preeti, yumna,
Soubhagya, Dhruti, Vruddhi, Dhruva and Harana.
Kroora Yoga: This is not auspicious Mortality rate will be always high if the diseases
produced in this Yoga. They are, Magha of Ravivara, Vishakha of Somavara, Ardra
of Kujavara, Moola of Budhavara, Kruttika of Guruvara, Rohini of Shukravara, Hasta
of Shanivara. Such Yogas are, Shoola, Vajra, Atiganda, Vyaghata, Vyatipata,
Vishkambha.
He also explains duration of the disease, their curability and incurability with every
Nakshatras. This is tabulated in Table 2.9
Nakshatra
Kla
Nakshatra
Kla
Ashwini
1 night
Hasta
eeghra lbha
Bharani
Mrutyubhaya
Chitra
15 days
Krittika
9 nights
Swti
16 nights
Rohini
3 days
Vikha
20 nights
Mrigzira
Atyanta Kashta
Anurdha
15 days
rdra
Mrutyubhaya
Jyetha
10 days
Punarvasu
7 nights
Moola
Death
Puya
7 nights
Purv dha
15 days
lea
9 nights
Uttar dha
20 nights
Magha
Mrutyubhaya
ravana
2 months
Purva
3 months
Dhanita
2 months
15 nights
atabhia
20 nights
Phalguni
Uttara
Phalguni
26
Conceptual Study
Purva
1,2,3pda-ubha
Purvabhadra
9 nights
Purv dha
1,2,3pda-ubha
Uttarabhadra
15 days
Purvabhadra
1,2,3pda-ubha
Revati
10 days
Phalguni
Table 2.9 Relation of duration of disease with Nakshatra.

12. Harita Samhita also mentioned that the effect of purvajanmakrita Paapa will result
in the form of disease in the body and are called as karmaja Vyadhi. The Sadhyatva
and Asadhyatva will depend upon the severity of the Papakarma. These diseases can
be cured easily if treatment is done after performing proper Prayaschitaadi karma like
Homa, Chandrayana yaga, Yajna, japa-tapa etc.25
13.Karma Vipaka according to Ayurveda also have the similar meaning. The
attainment of Moksha is possible only when the Poorvajanmarchita Karma gets
diminished. Until then he has to experience the Karmaphala. For this he has to follow
some rules and regimens like, being in the company of Sajjana, performing
Chandrayana Yaga, Upavasa, Brahmacharya, Kama Krodha tyaga etc26.
14. In the classical texts of Ayurveda the role of actions of previous life and their
results have been mentioned in many contexts. The rationality of life span of an
individual depends on the strength of Daiva and Purushakara. Where Daiva means
Daivamatmakrutam vidyaat karma yat pourvadaihikam the Karma done in
the previous life and Purushakara means Smruta: purushakarastu kriyatey yat
ihaaparam the actions of present life. Based upon the strength of this Karma the
life span of the person is classified into Deergha, Madhya and Alpa 27
15.While explaining the Nidana for Agantu Unmada he quotes Mithyakrutam
Karma cha poorvadehe Chakrapani commenting on this explains that the karma
means the actions of previous life. The bad deeds of previous life will lead to the
27
Conceptual Study
production of Agantu Unmada. It has been told that in the causation of Agantuka
Unmada if the Poorvajanmakruta Papakarmas are the cause then the Deva, Gandharva
etc Graha will not have any role in that28.
16. Sushruta explains the Nidaana for Kushta as paapakriyaaya purakruta
karmayogachcha twagdosha bhavanti the unwholesome activities and effects of
bad deeds of previous life are also the causes for Kushta29.
17. In Harita Samhita, Acharya explains that diseases are the results of actions of past
life. Every disease is a form of Dukha and based on the karma they are considered as
Sadhya or Asadhya. If the Karmas are done unknowingly then the effect will be
diminished by performing Chandrayana etc Yagas and then the disease can be cured
easily. (Ha.2-1/5-6) Karmaja Vyadhis according to him are Pandu, Kushta,
Rajayakshma, Atisara, Prameha, Mutrshmari, Mutrakrichra, Shoola, Shwsa, Kasa,
Shopha, Vrana. Apart from these Jwara, Ajirna, Chardi, Bhrama, Moha, Agnimandya,
diseases of Yakrit- Pleeha, Arsha and Shosha are considered as Uparoga30.
Harita also explains different Causes for different diseases along with Parihara. Even
in Prashnamarga31 also we can find the Parihara Karyas for various diseases caused
by Paapakarmas which are shown in the Table 2.10
mmMq
urk
mUWU
WUi xWi
oWir
mhQ
mzlqa
aSl, pqSl,
MwqhQWq, xuhSl
xuhSl.
auk
aSl,
pqSl, Sx, Arxx em, xuh
xuhSl.
a, Uu miq Sl
Uebl
Uerq
Sx,ClSx Wq
qlu uk
AixU
Sx, Arxx em
xuqrlpaql qW
xuhSl, ASl.
28
xu UalzM Wq,, xuh a
Conceptual Study
miq Sl mYu Sl, uh
ql em.
aermxl
qUa,
isSl, xuh Mqs Sl
AzqU
xuMsemx
palSU
xuhSl, ASl
xuh U,Uei, ae miq Sl
mUmim
zs
ASl
isSl,
xuh
Mqs
Sl,
zs Sl
mzlr
Mx-
xuhSl, ASl
x
Apzm
uh, rMi
xuh U Sl
Ua
Susr qsira
aSUa,
xuh a miq Sl
Azx
oh ximi
qWeuU
zuxi, zucl
qWSaqlem, AqTsWq ,
mgcSa ql Wq, Sx,
ASirWSr mUrh
aUuw Sl
NS
AmlS Sl
kii
AmxqU
esSl
AUarql em Wq
lM ASl
Aalql
WulMq
Aal Sui ql em
apmiM
rMi
aS xuh miq Sl
msWUa
mUimmmiMi
uhzs,
USl
zUzs
AmrmlUi
Um
qk-bi Sl
SualSrM
uxm
ulxmi xgcl
oWumNS
oWuh
u xgcl
mUSurmWU
aWh
xuh xmSl
Sx, Arxx em,Aal
miq Sl
xuhxir
MlZ
xuhSl
29
Conceptual Study
Uei cU
cM
Uei Sl
mU
xkq
m Sl
xxWi
qZUa
MwqhQ Wq, ar em,

xuh ae miq Sl, Awkklr Sl.
Thus, there are many more astrological references in Ayurveda such as in

Kutipraveshika rasayana32, Kevalamalaki Rasayana33, .Kilasa Nidana34, Madanaphala
Sangrahana Vidhi35, time to enter into the Sootikagara36, Nmakarana Samskara37,
Nidana for the vitiation of all the three Doshas38 and Nidana of Masurika39.
30
Conceptual Study
References:
1. Ch.Vi.8/97
2. Ch.Su.28/11-12
3. P.M.1
4. S.K.D
5. B.J.
6. J.P
7. J.P 1/25-30
8. Raman B.V, Planetary influences on Human Affairs.Pp 25.
9. P.M.1/36-37
10. P.M.9/45.
11. P.M.1/12
12. Su.Su.21/18
13. P.M. 11/3-4, P.M 12/11-14, 27-28
14. J.P.2/27
15. P.M.12/11-16
16. B.J.4/16
17.J.P.2/53-59
18. Ch.Su.15/9
19. Ch.Ni.7/14.
20. Ch.Vi.3/4
21 A.H.Su. 1/31
22 Su.Su.6/19-20
23 Ch.Su.11/54.
24 H.S. 2nd Sthna-6th chapter
25 H.S 1.2/3-6
26 Ch.Sh.1/143-146
27. Ch.Vi. 3/29-32
28 Ch.Chi.9/16
29.Su.Chi.9/3.
30. H.S.2nd Sthana 1st chapter
31. P.M. 23/2-36
31
Conceptual Study
32. Ch.Chi.1-1/21
33. Ch.Chi.1-3/10
34. Ch.Chi.7/177
35. Ch.Ka.1/13
36. Su.Sh.10/6
37. Su.Sh.10/27
38. Asht.Sam.Ni.1/28
39. Ma.Ni.54
32
CHAPTER 3.
Kushta is one of the most baneful diseases afflicting man. Ayurveda has dealt with the
disease in all aspects elaborately. The description of the Lakshanas of different
varieties in accordance with predominant doshas, and also the involvement of the
Dhatus is exhaustive.
A separate chapter under the heading Kushta has been described for skin diseases by
our Acharyas. Almost all the Acharyas have further classified Kushta into MahaKushtha and Kshudra-Kushtha. The exact difference between Maha-Kushtha and
Kshudra-Kushtha is often controversial.
But in general, Maha-Kushtha is
considerably graver than Kshudra-Kushtha.

ETYMOLOGY OF THE WORD KUSHTHA
Mwhi Aq | Mw lwMw | Mwhi um Ci Mq |
Mixi ii Mu Mwhi Aq Al u | (z. M.Sq)
Mixiq ii u |
(WqS)
The word kushta is derived from the Sanskrit root Mw lwMwh with Yjl mirr. Mw
means to tear, extract, pull or draw out. When the vitiated doshas provoke the four
body elements and if this derangement of the seven factors is not cared to, a disease is
formed inside the body which manifests itself on the skin and makes it Kutsit or
contemptible (A.S.Ni.14:5). The whole body becomes despised; therefore it is called
Kustha.
HISTORICAL ASPECTS OF KUSHTA
Considering history of a particular subject is to reveal basic knowledge for research
work. Probing into ancient literature is sufficient enough to denote that the various
33
skin disorders (Kushtha rogas) alongwith their various manifestations were known to
Indians from time immemorial.The history of Kushtha can be traced back to the
vedic period.
VEDIC PERIOD
Vedas are considered to be the oldest record of literature in the world, where scattered
references of the Kushtha can be picked. Rigveda identified this disease with
characteristic features of Vivarnata and Romashatana1. But the word Kushtha seems
to be used for a medicinal plant and not for the skin disease. There are examples of
different skin diseases cured by Lord Indra and Ashwini Kumaras. In Shukla
Yajurveda, different medicines with the capacity of curing Kushtha have been
mentioned.
In Atharvaveda, skin has been described as one of the chief site of the diseases and
Kushtha has been defined as Kutsita Rupavarna. The drug Kushtha has been
advocated for its management2.
From the above description, we can conclude that skin diseases were quite prevalent
from the Vedic period and were treated with different medicines.
PURANA PERIOD
In various Puranas, there is no elaborate description available about Kushtha except in
Garudapurana and Agnipurana.
mentioned in some chapters3.
In Agnipurana, Kushtha and its treatment are

Internal uses of Khadira and external uses of
Haratala and Manahshila have been mentioned. In Garudapuranas & Dhanwantari

Samhita, there is detail description of skin diseases and their management in Kushtha
chapter.
SAMHITA PERIOD
The illustrative and systematic compilation of the knowledge of Ayurveda, first stated
in the Samhita period. The primitive form of the knowledge regarding the science of
34
life, which existed in Vedas, was scientifically developed in Samhita period. Skin
diseases were described in Ayurveda, under the heading of Kushtha.
Harita Samhita: In Hareeta Samhita, the description of Kushtha is available in 3 rd
sthana 39th chapter. Here 18 types of Kushta has been explained but there are
difference in their nomenclature and signs & symptoms.
Kashyapa Samhita: In Kashyapa Samhita, Kushtha is described in Kushta Chikitsa
Adhyaya and total 18 types of Kushthas have been described under Sadhya and
Asadhya categories.
Bhela Samhita: In Bhela Samhita, Kushtha has been described in Sutra 4th , Nidana
5th and Chikitsa sthana 6th chapters.
Charaka Samhita: In Charaka Samhita, the skin diseases have been described under
the heading of Kushtha roga. Kushtha has been discussed elaborately in Nidana
sthana Chapter 5 and Chikitsa sthana Chapter 7.
Sushruta Samhita: In Sushruta Samhita, Kushtha has been described in Nidana
sthana Chapter 5 regarding aetiopathogenesis and its management in Chikitsa sthana
Chapter 9 and 10. He also identified the contagious nature and genetic predisposition
of Kushtha.
Ashtanga Sangraha & Ashtanga Hrudaya: In Ashtanga Samgraha and Ashtanga
Hridaya, the disease Kushtha has been described in detail in Nidana sthana and
Chikitsa sthana.
SANGRAHA KALA
Madhava Nidana: In Madhava Nidana, the aetiopathogenesis of Kusta is described
in the chapter of Kushtha Nidana4.
Sharangadhara Samhita: In Sharangadhara Madhyama Khanda, 7th chapter,
mentioned 18 types of Kushtha.
35
Bhava Prakasha: Bhavaprakasha mentioned Kushta under Kushtha Rogadhikara,
Madhyama Khanda 53rd chapter.
Basavarajeeyam: Kushta has been described in 13th Prakarana and Karmavipaka of
Kushta also mentioned in 24th Prakarana.
Veerasimhavaloka: In 44th chapter, Kushta has been explained in detail along with
Karma Vipaka and relavence of Jyoutisha Shastra. In this chapter, the Acharya said
that Person may be affected by kushta if in the Horoscope,
Rahu and Ravi are residing in 8th house from the Lagna.
Shukra, Ravi and Shani are in the same house.
Shani is residing in 8th Huose.
Shukra residing in Simha rashi and with the Drushti of Ravi.
Surya in Neecha sthana and in Budhantardasha in Surya dasha, then the person
will get Paama.
Budhantardasha in Chandradasha.
Jaataka parijata: In 6th chapter 86th shloka, it has been explained in detail that Person
may be affected by the diseases related to twak, if in the Horoscope,
Lagna is associated with Shashtesha (Budha) then the person may suffer with
Dehavrana.
Either Surya, Kuja or Rahu is situated in Lagna or 2nd or 7th or 8th place or their
Drushti to each other will lead to Masurika.
The Shashtaadhipati (Budha) situated in Lagna along with Rahu or Ketu, then the
person will get Deha vrana
Apart from Lagnadhipati if other Paapagraha situated in lagna will lead to kushta.
Parashara Hora: In 18th chapter , it has been mentioned that Person may be affected
by the diseases related to twak, if in the Horoscope,
36
Budha as lagnesha along with Kuja, Shani, Chandra and Rahu; Chandra in Lagna
along with Rahu; Lagnadhipati is not residing there then person may affect with
Shweta kushta.
In Lagna if Chandra along with Shani , then the person may get Krishna kushta.
In Lagna if Chandra along with Kuja, may lead to Raktakushta.
Guru in 8th place and Chandra in the place of Guru, then the person may get
Kushta in the age of 12-19.
In 6th place if Shaniyukta Chandra is residing, then the person may get the Kushta
in the age of 55.
Pranamarga: In 12th chapter , it has been mentioned that Person may be affected by
the diseases Kushta, if in the Horoscope, Ravi, Kuja, Budha or Rahu is situated in
Anishta sthana ie 6th or 8th or 12th place from lagna.
Role of Dasha and Bhukti in causing the disease
Jaataka Parijata:
The person may be affected by some disease in Ravi Dasha- Chandra Bhukti,
Chandra Dasha- Kuja Bhukti, Chandra Dasha-Rahu Bhukti, Kuja Dasha- Shani
Bhukti, Kuja Dasha- Ravi Bhukti, Rahu Dasha- Shukra Bhukti, Guru Dasha -Rahu
Bhukti, Shani Dasha- Kuja Bhukti, Shani Dasha -Rahu Bhukti, Budha DashaChandra Bhukti, Budha Dasha- Kuja Bhukti, Budha Dasha- Guru Bhukti, Ketu
Dasha -Kuja Bhukti and Shukra Dasha- Ravi Bhukti.
In Rahu Dasha -Shani Bhukti and Shani Dasha- Ketu Bhukti, person will be
affected with Vata-Pitta Roga
In Shani Dasha -Shani Bhukti person will be affected with Vata-Kapha Roga
In Ravi Dasha - Kuja Bhukti, Pitta Roga will manifest.
In Chandra Dasha- Shani Bhukti, Vata Pitta Vyadhi will manifest.

37
Parashara Hora:
During the Dasha of Shashtesha, person may affect with the disease.
If Shani is residing in 8th or 12th place from Ravi then in the Ravi Dasha- Shani
Bhukti person will suffer from the diseases like Vata, Shoola, Kushta, Jwara,
Atisara.
If Budha is residing in 2nd or 7th place from Ravi then person may afflicted with
the diseases during Ravi Dasha- Budha Bhukti.
If Ketu is residing in 2nd or 7th place then in Chandra Dasha-Ketu Bhukti person
will get any disease.
If Rahu is residing in 8th or 12th place then in Kuja Dasha-Rahu Bhukti person
may afflicted with diseases of Vata and-Pitta.
If Guru is residing in 6th, 8th or 12th place from Kuja or in his Neecha Rashi along
with Papagraha then in Kuja Dasha -Guru Bhukti person may get the diseases of
Pitta Dosha.
If Shukra is residing in 6th, 8th or 12th house along with Papagrha then in Kuja
Dasha Shukra Bhukti person will get the diseases.
Ketu if residing in 8th or 12th place then person may get Vranadi Charmavyadhis
in Rahu Dasha Ketu Bhukti.
If Shukra is residing in 6th,8th or 12th place or in Neecha Sthana or in Shatru graha

along with Shani or Kuja or Rahu then in Rahu Dasha- Shukra Bhukti person may
get some diseases.
If Shukra is in 6th 8th or 12th house along with Papagraha then person may suffer
from Rakta Vikara during the Rahu Dasha-Shani Bhukti.
38
CLASSIFICATION OF KUSHTHA
In Ayurvedic classics, classification of Kushtha has been carried out with different
views. Broadly Kushtha have been classified into two groups. Maha-Kushtha and
Kshudra-Kushtha. Chakrapani in his commentary on Ch. Ni 5:4 indicated that in the
Kshudra-Kushtha, the signs and symptoms of Maha-Kushtha are manifested in less
intensity.
Charaka clarifies that due to various forms of permutation and
combinations of doshas, Kushta can be classified into 7 types, 18 types and in fact
innumerable types. No single variety of Kushta is due to any one Dosha, though the
provocative morbid Doshas are the same in all the varieties at they are differentiated
by the different dose of morbidity, sequel and location which produce the difference
in their characteristic pain, colour and effect, name and treatment.
The main varieties of Kushtha according to different Ayurvedic classics are tabulated
below:
qWM:
Ref
c. x.
x. x.
A. W.
A.x
q.l
1.
Mms
Ah
Mms
Mms
Mms
2.
ESqoU
ESqoU
ESqoU
ESqoU
ESqoU
3.
qhQs
Gwre
qhQs
qhQs
qhQs
4.
Gwre
Mms
Gwre
Gwre
Gwre
5.
mhQUM
MMhM
mhQUM
mhQUM
mhQUM
6.
xkq
mhQUM
SS
SS
SS
7.
MMhM
SS
MMhM
MMhM
MMhM
Table 3.1 The varieties of Maha Kushta
39
SM
Ref
c. x.
x. x.
A.W.
A.x
q.l
1.
LMM
xjswM
LMM
LMM
LMM
2.
cqM
qWM
cqM
cqM
cqM
3.
MOp
LMM
MOp
MOp
MOp
4.
umSM
cqSs
umSM
umSM
AsxM
5.
AsxM
uxm
Asx
AsxM
SS
6.
SS
mUxm
xkq
xkq
cqSs
7.
cqSs
xkq
cqSs
cqSs
mq
8.
mq
uccM
mq
mq
McN
9.
uxTO
MOp
uxTO
uxTO
uxTO
10.
zi
mq
zi
zi
zi
11.
uccM
UYx
uccM
uccM
Table 3.2 The varieties of Kshudra Kushta
Classification according to Dosha

M pS
c. x.
x. x.
Mms
ui
ui
ui
ASqoU
qhQs
MT
MT
Gwre
ui-m
ui-m
mhQUM
MT-m
MT
MT-m
xkq
ui-MT
MT
ui-MT
MMh
Sw
Sw
LMM
ui-MT
MT
ui-MT
cq M
ui-MT
ui-MT
MOp
ui-MT
ui-MT
umSM
ui-MT
m
-
AsxM
ui-MT
ui-MT
40
ui-MT
uccM
SS
m-MT
MT
MT-m
cqSs
m-MT
MT-m
mq
m-MT
MT-m
uxTO
m-MT
m
-
zi
m-MT
MT-m
uccM
MT
ui-m
MT-m
Table 3.3 Classification of Kushta

Apart from these common, Sushruta has mentioned other Kustas
Sw
Ah
xjswM
qWM
uxm
mUxm
UYx
ui
MT
MT
ui
MT
Thus if we considered the definition of the Kushtha Kutsitam Karoti and

Kushnati vapu we can classify the 11 Kushthas under these two as,
Mixiq MUi
Mwhi um
Mms
Mms
ASqoU
ASqoU
qhQs
qhQs
Gwre
Gwre
mhQUM
mhQUM
MMh
xkq
umSM
MMh
cqSs
LMM
uxTO
cqM
zi
MOp
uccM
AsxM
SS
cqSs
mq
41
zi
uccM
Table 3.4 Classification of Kushta according to the Definition.
All Mahakushta except Sidhma will cause both discoloration and destruction of the
affected part whereas Sidhmakushta causes only discoloration. In case of
Kshudrakushta they will result in either one of the above except for Shataru,
Vicharchika & Charmadala. Aetiological factors of Kushta are mentioned by different
Ayurvedic texts may be classified into following groups.
a) Ahara
b) Vihara
c) Achara
The details of the Hetus are tabulated below :

a). Aharaja Nidana:
lSl
c.x
cscq mrx
WrlM, ru, clM, EsM,
x.x A.W
A.x
p.x W.x
MUSz with A, Sk, i,

Msij, qw, Aix, Mxqo
xlW
aqr, Alm, ASM qx
Uh xWi AkM xul

mmms,
MMqc,
sMc
Sk, xm xWil
Aqs Sur Uh
Table 3.5 Viruddhaaharaja Nidana
42
q.l.
p.m
lSl
lu,
Sk,
c.x
q.l.
p.m
aQ
a,
qixr,
x.x A.W
A.x
p.x W.x
Aqs, suh AkM

xul.
is,
U,
AkM xul
Su,
xlak,
AWU AkM xul

xlWl Aira
qk,
Thi
+
xii
Emra
uSW Aml
Aeh pel
Akrzl
Axiqr pel
+
Table 3.6 Mithyaharaja Nidana
b) Viharaja Nidana
lSl
xlW
mixr,
c.x
ulixr +
x.x A.W
A.x
p.x W.x
q.l.
p.m
urrq aqrkq xul

Fwqpimi
ziwh urirxqllmu
+
+
bq, q, pr Ail +
+
+
43
Si ziqo xul
qjrxxaxul
+
Table 3.7 Mithya Viharaja Nidana
lSl
c.x
x.x A.W
mgcMqh rqh +
ua kUh
A.x p.x W.x

+
q.l.
p.m
lw xul
xlWml qjrra
Table 3.8 Vega Vidarana and Panchakarma Apacharaja Nidana

c). Acharaja Nidana
lSl
c.x x.x
A.W
A.x
p.x
W.x
q.l.
p.m
mm Mq
um, a bwh
xir
Table 3.9 Acharaja Nidana
Signs and symptoms:

mum
mum
c.
x.
A.W
A.x
p.x
W.x
x.
+
x.
+
AixuSl
mwr
Aizsh
AxuSl
44
q.l.
p.m
mum
c.
x.
x.
+
x.
MhQ
lxiS
xmii
mUSW
mUWw
uuhr
sqWw
ZUiu
Fwqrl
A.W
A.x
p.x
W.x
q.l.
p.m
+
+
aUu
rj
uxmaql
Aph
oNSw Emsm
Ai q uSl
MPi
Ysq
AiuSl
AxM Mwhi
mmx
Ua
Sosr
+
Table 3.10 Poorvaropa
45
m
qWM
1. Mms M
sh
c.x
x.x
uapO
Ah
uwq
mw
uwq uxii
ZU mrli
il
ESi oWxil
xmi
sqWw
iS oWs
Asm MhQ
Asm SW
Asm mr SW
Azai
xqijl
AzpS
eliqh
Mwh
Mms uh
Table 3.11 Kapala Kushta
46
2. ASqoU
sh
c.x
x.x
uapO
q.l.
iq
ZU
UqUe
AulSil
oWs
oWmrsxM
MhQ
YsS
Mj
SW
mM
Azai
xqijl pS
xim
mYu
ESoU +
Uai
aUuh
xirl
xlak
Eix qhQs
Tsuh
Table 3.12 Oudumbara Kushta
47
3. qhQs
sh
c.x
+
x.x
-
uapO
+
q.l.
+
Eixk
zsh
xjU
mi mrli
oW
oW YsS
`MhQ
xai
xqijl pS
mUqhQs
xirl
MMz
U mri
uSl
uapO
+
q.l.
_
xlak
mcNs
xu
Table 3.13 Mandala Kushta

4. Gwre
sh
mw
c.x
+
x.x
Ah
ZU
_
zru
48
ls
mi
iq
Azai
Asm MhQ
Asm YsS
Asm q
SW
pS
iS
mM
zMmWi
Eix qkr
ilmri
MMz
Sb qhQs
U mri
uSl
mQM
Table 3.14 Rishyajihwa

5.mhQUM
sh
c.x
x.x
uapO
q.l.
zYs
UxU
EixS
oWxu
MhQ
49
q
SW
mM
Azai
xqijl pS
mhQUM- msz
AzpS
xSz
Table 3.15 Pundarika

6.xkq M
sh
c.x
x.x
uapO
q.l.
mw
Ah
uzh
oWil
Aixlak
zYs
Uupxl
oW
Asm uSl
Asm MhQ
SW
mr
sxM
sbxqijl
--
AsmpS
50
Aso mwm
iq
ri Ueb
uh
zsh
+
Table 3.16 Sidhma Kushta
7. MMh M
sh
c.x
x.x
uapO
q.l.
xuM sh
MMhriM uh
mM
iu uSl
Aw
cw
mUSW
kqrl
Table 3.17 Kakana Kushta
S M
1.LM M
sh
c.x
x.x
uapO
q.l.
xuSl
qWuxi
qixrzM
smq
Mwhh
Table 3.18 Eka Kushta

51
2.cqM
sh
c.x
cqZr
Wxicqui
x.x
uapO
q.l.
+
+
Table 3.19 Charma Kushta
3.MOp
sh
c.x
x.x
uapO
q.l.
zru
MhZU xmz
mw
xu
uli
bl
EaMhQ
xlak
Mwh
Table 3.20 Kitibha Kushta

4.umSM
sh
c.x
x.x
uapO
q.l.
mh-mS xTOl
iu uSl
MhQ
SW
Ua
+
Table 3.21 Vipadika Kushta
52
5. AsxM
sh c.x
x.x
uapO
q.l.
MhQ
Uai
xTO +
+
+
Table 3.22 Alasaka Kushta
6. cqSs
sh
c.x
x.x uapO q.l.
MhQ
xTO
aSsi +
Axmw
Aw
cw
SW
iS
Table 3.23 Charmadala

7.mq
sh
c.x
x.x
uapO
q.l.
Ah
zru
MhQ
xu
mUSW -
SW
53
e
YsS
Table 3.24 Pama

8.uxTO
sh c.x
x.x
uapO
q.l.
Ah
il
Table 3.25 Visphota

9. zi
sh
c.x
uapO
q.l.
zru
SW
oWuh
xjs qs -
YsS
+
Table 3.26 Shataru
eli
x.x
10. uccM
sh
c.x
x.x
uapO
q.l.
MhQ
zru
oWxu +
+
Table 3.27 Vicharchika
54
11.SS
sh
c.x
x.x
uapO
q.l.
MhQ
Ua
mQM
Aix mwm uh -
iq
Eix qhQs
Sb mil
Table 3.28 Dadru

The other Kshudra Kushtas which are not mentioned by Charaka but explained by
Sushruta are
1. Ah: Having lakshana like Ah, il, uxmh, iS, pS and xum.
2. qWM.: Having lakshana like iuYxMc, pS, xum and AxS.
3. xjsw: Having lakshana like Ai Sh, MPh and Aw.
4. uxm : Having lakshana like uxmh, qcN, uSW, iS and mM
5. mUxm: Having lakshana like xu r mQM.
6. UYx: Having lakshana like MhQ and xu
Yapyatwa of Kushta:
As stated earlier Kushta is one among Deerghkaleena Vyadhis as it is difficult to treat.
Even if it is cured it will reoccur soon by taking Apathya. If we see the Lakshanas of
Yapyatwa, we get similar explanations. Once the person is afflicted with the disease
then he should live with the disease in rest of his life span. Even if he gets slight releif
55
by medicine and Pathya it will reoccur very soon by slight carelessnes in following
Pathya and medicine. Such diseases are Nityanushayi and Deerghakaleena 5,6.
If we observe the Poorvaroopa of Kushta Vagbhata says that Nimittey alpey api
kopanat7 which means the disease will get aggrevated with slight intake of Apathya
or Nidana and Sheeghrotpatti Chirastiti8 means the disease Kushta afflicts the
person very soon and once affected it will be there for longer period i.e
Deerghakaleena.
The Yapyatwa and Deerghakaleenata of the Kushta can also be understood by the
expalnation of several Yogas mentioned in the Classics. Charaka explains that
Kushtanibarhanametat Prayogikam bhakshyam9. Here it has been explained
that Mustadi Churna should be administered for the Kushta patient everyday. The
word meaning of Prayogika according to Chakrapani is Satata upayojyam means to
take daily. Here he has not mentioned the time limit. He explains that, the patients
should take the medicine daily without fail. In Charaka Chikitsa 7:72, explains that
the combination of Vajra Shilajatu and Yogaraja cures all the diseases but Kushta
patient should take ths medicine daily. Charaka even mentions that, the habitual
intake of Kashaya prepared out of Thriphala, Nimba, Patola, Manjishta Rohini, Vacha
and haridra will cure Kushta roga10.
56
References:
1. Rugveda 8:9:1-16
2. Atharvaveda 1:2:4
3. Agnipurana-Chapter No. 280, 283 and 285
4. Madhava Nidana 49th Chapter
6. Charaka Samhita Sutra Sthana10:18
7. Ashtanga Hrudaya Nidana Sthana 14:12
9. Charaka Samhita Chikitsa Sthana7:65-67
57
Observational Study
CHAPTER-4
OBSERVATIONAL STUDY
The development of Science greatly depends upon the analysis to reveal the mysteries
of nature and to confirm the previous innovations. The Ayurveda and Jyoutisha
Shastra provide better understanding regarding the diagnosis and treatment of the skin
diseases. Both Ayurveda and Jyoutisha Shastra are closely inter-related in their
principles and explanation. Both have emerged for the attainment of Moksha, but the
means to attain the goal is different. They evolved by observing the similarity and
relation between man and the universe. They adopted the means and measures from
each other to overcome the obstacles to achieve Moksha. Acharya Sushruta says that
one should know all the contemporary and allied sciences to become a successful
physician. Thus an observational study has been conducted on patients with Kushta
Roga based on their Clinical diagnosis and horoscope to see the inter-relation between
In the present study, 50 patients with characteristic signs and symptoms of different
varieties of Kushta as explained by Charaka are selected and predominant Dosha in
causing the disease are noted. A specific proforma was prepared, incorporating all the
signs and symptoms of the disease as well as the Dushti lakshanas of Dosha, Dushya,
Srotas, and Agni etc. along with Horoscope. On the basis of the proforma, all the
patients of the present study are examined clinically and analysed astrologically. The
Graha which is responsible for the disease in that particular time and the Dosha/s
related to that Graha is noted and compared with the Ayurvedic diagnosis. This is
carried out based on the criteria given in the classical texts of Jyoutisha Shastra like,
Jaataka Paarijata, Prashnamaarga, Parashara Hora, Brihat jataka, Veerasimhavaloka,
Vaidyachintamani etc. Apart from this, to see the significance of the present study, the
horoscopes of 50 healthy volunteers are also analysed.
58
Observational Study
siddhanta.
Shastra.
Comparing the role of Tridosha Siddhanta in Kushta Roga as explained in
MATERIALS AND METHODS
1. SELECTION OF SAMPLES:
50 Patients with characteristic signs and symptoms of Kushta as explained by

Charaka, irrespective of age, sex, religion, education, occupation, socioeconomic status etc. and whose date of birth, time of birth and place of birth is
known, are selected at random from the OPD of Alvas Ayurveda Hospital.
50 healthy volunteers irrespective of age, sex, religion, education, occupation,

socio-economic status and whose date of birth, time of birth and place of birth
is known, are also selected at random and considered as control group.
2. CRITERIA FOR DIAGNOSIS:

a) Inclusion Criteria : Patients with characteristic signs and symptoms of 18
varieties of Kushta explained by Charaka along with doshaja lakshana's and
whose date of birth, time of birth and place of birth are known, included for the
present study.
59
Observational Study
b) Exclusion criteria:
Patient suffering from Skin diseases other than 18 varieties of Kushta

mentioned by Charaka are excluded from the present study.
Patients not knowing the date of birth, time of birth and place of birth are
excluded.
c) Criteria for diagnosis through Jyoutisha Shastra:

i.
Anishta Sthanasthita (6th, 8th, 12th place from Lagna) Ravi.
ii.
Anishta Sthanasthita Kuja.
iii.
Anishta Sthanasthita Budha.
iv.
Anishta Sthanasthita Rahu.
v.
Shani residing in 8th place from Lagna.
vi.
Papagraha (Ravi, Kuja, Shani, Rahu, Ketu) or Budha in Lagna.
vii.
Kuja or Ravi residing in 2nd place from Lagna.
60
Observational Study
OBSERVATION AND RESULTS

1. Name
: Keerti Patel
Date of Birth
: 05.09.1988
Time of Birth
: 4.00 pm
Place of Birth
: Udupi
Kuja 9
Guru 1
Rahu 1
Chandra
11
Shukra
5
Samshaka Kundali
Lagna 2
Ravi 6
Ketu 7
Shani 1
Budha 2

(Vata- Kapha)
Sthanasthita (8th place from Lagna) Ravi.
along with Ketu & devoid of Shubha drishti causing Kushtaroga and the disease
has occurred from February 2008 during Guru Dasha Rahu Bhukti. The Dosha
related to Ravi is Vata-Pitta, which is matching with clinical diagnosis.
2. Name
: B.V.Acharya
Date of Birth
: 3.9.1948
Time of Birth
: 5.00am
Place of Birth
: Udupi
Rahu 5
Lagna12
Shukra4
Samshaka Kundali
(Vata-Kapha)
Astrological
interpretation:
Maandi10
Ravi6
Chandr4
Shani2
Ravi
residing in 2nd place from Lagna.

Guru11
Lagnaadhipati is Chandra. As the day
Kuja 8 Budha11
Ketu 11
of birth is on Amavasya, Chandra is

weak. Lagna represents the health of the person so we can interpret that he is not
healthy. The Dosha related to Ravi is Vata-Pitta, which is matching with clinical
diagnosis.
61
Observational Study
3. Name
: Nebisa
Date of Birth
: 16.8.1986
Time of Birth
: 2.30 pm
Place of Birth
: Sullia
Rahu1
Guru 3
Samshaka Kundali
Ravi12
Budha7
Mandi4
Clinical Diagnosis: Dadru (PittaKaphaja)

Astrological
interpretation:
Kuja
Chandra5 Lagna11
Kuja 6
Shani6
Ketu7
Shukra2
residing in 2nd place from Lagna and

Rahu Situated in anishta sthana causing the disease. The Dosha related to Kuja-Pitta
which is matching with clinical diagnosis.
4. Name
: Hanumantappa
Date of Birth
: 8.02.1941
Time of Birth
: 11.11am
Place of Birth
: Gadag
Ketu 7
Lagna4
Guru5
Shani5
Chandra9
Budha1
Maandi 9
Samshaka Kundali
Clinical Diagnosis: Kitibha (Vata-
Shukra12
Ravi 5
Pittaja)
Kuja4
Rahu 1
Apart
from Lagnadhipati, ie Kuja if other

Paapagraha situated in Lagna (Shani), then person will get Kushtha.
related to Shani is Vata which is matching with clinical diagnosis.
62
The Dosha
Observational Study
5. Name
:Sharanya
Date of Birth
: 24.1.1997
Time of Birth
: 5.59pm
Place of Birth
:Bantwal.
Shani6
Ketu6
Maandi
12
Samshaka Kundali
Lagna5
Chandra
10
Ravi 1
Guru 12
(Kaphaja)
Budha5
Shukra8
Kuja 1
Rahu 12
sthanasthita Budha is the reason for

the disease. Patient having the disease since April 2003 during the period of Budha
dasha -Rahu Bhukti in which the chances to get Kushta is more. The dosha related
to Budha is Tridosha or any one among them. Here the patient is suffering from
Kaphaja Kushta which is matching with Astrological diagnosis.
6. Name
:Mrinalini
Date of Birth
: 16.04.1971
Time of Birth
: 4.24pm
Place of Birth
: Kasargod
Ravi 1 Maandi
Budha3 1
shani 9
Shukra
3
Clinical Diagnosis: Vipadika (Vata-
Ketu 12
Samshaka Kundali
Rahu 6
Lagna 9
Kapha)
Astrological
interpretation:
Anishta
Chandra
3 Kuja 9
Guru 7
sthanasthita Rahu causing Kushtha. The

Dosha related to Rahu is Vata. In this case the patient is suffering from Vata pradhana
Kushta which is matching with Astrological diagnosis.
63
Observational Study
7. Name
Shani 5
: Vrinda
Date of Birth
: 28.7.1972
Time of Birth
: 6.24am.
Place of Birth
: Mangalore
Chandra
7
Rahu 10
Samshaka Kundali
Shukra 7
Lagna 7 Ravi 7
Kuja11Budha12
Ketu 4
Maandi 6

Guru 2
Kushta (Vata-Kapha)
Astrological
interpretation:
Budha situated in Lagna along with Papagraha Ketu causes Kushtha. Guru resides in
Shashta sthana which reduces the benificials. Drishti of Shani on Lagna impacts bad
effect on health. The dosha related to Budha is Tridosha or any one among them. Here
the patient is suffering from Vata- Kaphaja Kushta which is matching with
8. Name
: Poorvi
Date of Birth
: 15.05.2008
Time of Birth
: 8.05pm
Place of Birth
: Madikeri
Shukra 8 Ravi 10
Maandi 1 Budha 4
Kuja 6
Ketu 12
Samshaka Kundali
Rahu 6
Shani 3
(Kapha)
Guru 9
Astrological
interpretation:
The
patient is suffering from the disease

but horoscope doesnt show any relevance.
64
Lagna 10
Chandra1
Observational Study
9. Name
Date of Birth
Shani 7
Maandi 2
: Nagesh
Lagna 8
: 29.12.1970
Rahu 7
Time of Birth
: 5.30pm.
Place of Birth
:Madikeri
Samshaka Kundali
Ketu 1

Ravi
5 Guru 5
Chandra9
Budha 4
Kuja 1
Shukra 3
The patient is suffering from the disease but horoscope doesnt show any relevance.
10. Name
: Prashanth
Date of Birth
: 2.4.1980
Time of Birth
: 3.10pm
Place of Birth
: Kasargod
Ketu 8
Shukra 9
Maandi
11
Ravi 9
Budha 1
Lagna 12
Samshaka Kundali
Kuja 1
Guru 3
Shani 9

(Vata-kapha)
Chandra
9
Rahu 2
Ravi & Budha situating in Anishta

sthana causes Kushtha. Also Kuja in 2nd place from Lagna. The dosha related to Ravi
is Vata-Pitta and Kuja is Pitta and Budha is Thridosha. Patient is suffering from Vata
pradhana Kushta which is matching with astrological diagnosis.
65
Observational Study
11. Name
: Laxmana
Date of Birth
: 3.05.1980
Time of Birth
: 8.00am
Place of Birth
: Karkala
Ravi 6 Lagna 3 Shukra 7

Budha 3 Maandi
10
Ketu 7
Samshaka Kundali
Kuja 2
Guru 3
Shani 9
Rahu 1
Clinical Diagnosis: Dadru

(Pitta Kapha)
Chandra
10

sthana sthita Ravi and Budha causes
Kushta. The Dosha related to Ravi is Vata- Pitta and Budha Thridosha. Patient is
suffering from Pitta pradhana Kushta which is matching with the Astrological
Diagnosis.
12. Name
: Chandana
Date of Birth
: 10.12.1983
Time of Birth
: 10.15am
Place of Birth
: Bantwal
Clinical Diagnosis : Pama
Rahu4
Lagna 8
Samshaka Kundali
Chandra6
(Pitta-Kapha)
Budha5
Ravi11
Maandi 1 Guru12
Ketu10
Shukra10 Kuja3
Shani12
Anishta sthana Sthita Kuja is the

cause for the Kushta. Dosha related to Kuja is Pitta which matches with the clinical
diagnosis.
66
Observational Study
13. Name
: Chaitra
Date of Birth
: 14.07.2001
Time of Birth
: 1.45pm
Place of Birth
: Belthangady
Clinical Diagnosis :
Chandra
2
Shukra 2 Ravi 3
Shani 2
Budha 9
Guru 8
Rahu 10
Maandi 6
Samshaka Kundali
Paama
(Pitta-Kapha)
Shani
residing in 8th house and Kuja
Ketu 4
Kuja 10
Lagna 11
residing in 2nd place is the cause for

the Kushta here. The Dosha related to Kuja is Pitta and Shani is Vata. Patient is
suffering mainly from the Pittaja Kushta which matches with the Astrological
diagnosis.
14.
Name
: Prabhakar .M
Date of Birth
: 2.11.1947
Time of Birth
: 8.44am
Place of Birth
: Bantval
Maandi 9
Chandra
6
Rahu 10
Kuja 11
Shani 12
Samshaka Kundali

(Kapha)
Lagna 8 Ravi 11
Guru 6 Budha 2
Shukra 4
Ketu 4

Sthanasthita Ravi and Budha are
responsible for the disease. Apart from Lagnadhipati the Paapagraha i.e.Ketu is
situated in Lagna also causes Kushtha. The Dosha related to Ketu is Pitta and Ravi is
Vata Pitta, and Budha is Thridosha or any one among them. Patient is suffering from
the Kapha pradhana Kushta which matches with Astrological diagnosis.
67
Observational Study
15. Name
: Seetharam
Date of Birth
: 7.12.1978
Time of Birth
: 7.52.am
Place of Birth
: Bantwal.
Ketu 11
Kuja 8
Maandi 9
Samshaka Kundali
Clinical Diagnosis : Vicharchika
(Kapha)
Astrological interpretation: Ravi and
Lagna 3 Ravi 10 Chandra

Shani 1
Budha 12 7
Shukra12 Guru 2
Rahu 5
Budha situated in anishtha sthana causes Kushtha. And Shani residing in Lagna also
responsible for the Kushta. The Dosha related to Ravi is Vata Pitta and Budha is
Thridosha or any one among them, Shani is Vata. Patient is suffering from the
Kaphaja Kushta which matches with the Astrological diagnosis.
16.
Name
: Hemanath
Date of Birth
:19.1.1972
Time of Birth
: 8.15am
Place of Birth
:Bantwal

(Vata-Kapha)
Sthana sthita Budha is the cause for
Kuja10
Maandi 2 Shani11
Shukra9
Chandra9
Ketu7
Samshaka Kundali
Lagna5
Ravi11
Rahu 1
Budha6
Guru1
the disease. Similarly, Papagraha

(Ravi, Rahu) in Lagna is also responsible for the Kushta. Dosha related to Budha is
Thridosha or any one among them, Ravi is Vata- Pitta, and Rahu is Vata. Patient is
suffering from the Vata- Kaphaja Kushta which matches with the Astrological
diagnosis.
68
Observational Study
17. Name
: Sundara
Date of Birth
: 28.3.1988
Time of Birth
: 5.30 pm
Place of Birth
: Madikeri
Ravi 8 Guru 4
Budha 12
Shukra10
Rahu 3
Chandra
10
Samshaka Kundali
Lagna 9
Ketu 9
Kapha)
Astrological
interpretation:
Here
Kuja 9
Shani 3
Anishta sthanasthita (8th hs) Ravi and

Budha
responsible for the Kushtha. The Dosha related to Ravi is Vata-Pitta;
Budha is Thridosha or any one among them. Patient is suffering from Pitta pradhana
Kushta which matches with the Astrological diagnosis.
18. Name
: Kiran
Date of Birth
: 10.7.1981.
Time of Birth
: 1.45pm
Place of Birth
: Kasargod
Ravi 2
Kuja 7
Budha 8
Samshaka Kundali
Shukra 9
Rahu 6
Maandi
12
Ketu 12
(Vata-Kapha)
Astrological
Horoscope
interpretation:
doesnt
show
Lagna 10 Guru 12
Chandra Shani 1
9
The
any
significance.
69
Observational Study
19. Name
:Shivaram K
Date of Birth
: 5.6.1959
Time of Birth
: 4.20.am
Place of Birth
: Mangalore
Ketu 8
Lagna 8 Ravi 4
Maandi 5 Chandra
11
Budha 4
Kuja 6
Shukra 5
Samshaka Kundali

(Vata- Kapha)
Shani 4
Guru 4
Rahu 2

sthana sthita Rahu is responsible for the disease Kushta here. Ravi residing in 2nd
place from Lagna is also cause for Kushta.The Dosha mentioned for Rahu is Vata and
Ravi is Vata-Pitta. Patient is suffering from Vataja Kushta which matches with the
20. Name
: Barish Maranade
Date of Birth
: 4.11.1971
Time of Birth
: 10.30am
Place of Birth
: Vishakpatna
Chandra
11
Shani 1
Kuja 8
Ketu 8
Samshaka Kundali
Rahu 2
(Kapha)
Lagna 7 Budha 5 Ravi 12

Maandi 3 Guru 8
Shukra 5
sthaana sthita Budha is causing the

disease Kushtha. For Budha Dosha related isTridosha which matches with the clinical
diagnosis.
70
Observational Study
21. Name
: Sangeeta
Date of Birth
Guru 5
Shani 3
Lagna 2
Kuja 2
Shukra 3
6.9.1998
Ketu 9
Time of Birth
: 10.40am
Place of Birth
: Shimoga
Ravi 9
Maandi 9
Samshaka Kundali
Budha 1
Rahu 3
Clinical Diagnosis: Pama (PittaChandra

7
Kapha)
Astrological interpretation: Kuja
situated in Lagna, being Paapagraha it causes Kustha. Similarly Ravi residing in 2nd
place from Lagna is also cause for the Kushta. The Dosha related to Kuja is Pitta and
Ravi is Vata-Pitta which matches with the clinical diagnosis.
22. Name
: Dr.Pratibha
Date of Birth
: 1.8.1984
Time of Birth
: 4.30pm
Place of Birth
: Bangalore
Rahu 12
Ravi 8
Shukra12
Samshaka Kundali
Budha 4

(Vata- Kapha)
Astrological interpretation: Rahu &
Ravi
situated
in
Lagna 4 Ketu 6
Guru 4
Anishthasthana
Kuja 3 Chandra
Shani 11 1
Maandi
10
causes Kushtha. The Dosha related to Rahu is Vata and Ravi is Vata-Pitta which
71
Observational Study
23. Name
Guru 7
:Krishnamurty Bhat
Date of Birth
Lagna 10
: 12.11.1952
Ketu 11
Time of Birth
: 6.15 pm
Place of Birth
: Mangalore
Samshaka Kundali
Rahu 5
Chandra
9
Clinical Diagnosis: Kitibha

Kushta (Vata-Kapha)
Shukra 1 Budha 9
Kuja 9
Astrological interpretation: Kushtha

caused by the Anistha sthana sthita Ravi and Kuja.
Ravi 3 Shani 6
Maandi
12
Dosha related to Ravi is Vata
Pitta and Kuja is Pitta which matches with the clinical diagnosis.
24. Name
Date of Birth
Time of Birth
:Narayan Bhat
Kuja 4
Ketu 12
: 15.02.1936
: 11.45.pm
Ravi 7
Shani 12
Samshaka Kundali
Place of Birth
: Kasargod

Astrological
interpretation:
Budha 12
Shukra 9 Chandra Lagna 12

Rahu 6
5
Guru 12
Maandi
12
Anishta sthana sthita Kuja is the cause for the disease. Shani and Ravi are Shatru for
each other and Shani is cause for any disease and Ravi residing in the place of Shani
causes disease. The Dosha related to Kuja is Pitta which matches with the clinical
diagnosis.
72
Observational Study
25. Name
: Kumara Gowda
Rahu 6
Shukra 5
Ravi
Chandra
Date of Birth
: 13.07.1950
Time of Birth
: 6.16pm
Place of Birth
:Karkala
9
Guru 11
Budha 4
Samshaka Kundali
Shani
Maandi 9
(Kapha)
Astrological
Anishta
sthana
Lagna 6
Kuja
interpretation:
sthita
Budha
Ketu 12
is
responsible for the disease Kushtha. The Dosha related to Budha is Thridosha or any
one among them which matches the clinical diagnosis.
26. Name
:Ambilly
Date of Birth
: 2.12.1978
Time of Birth
: 10.50am
Place of Birth
: Kasargod
Ketu 3
Guru 8
Samshaka Kundali
Lagna 2
Shani 6
Rahu 9
(Vata-Kapha)
Chandra
4
Ravi 8 Shukra11
Budha 11
Astrological
interpretation:
Kuja 12
Maandi
Anishta sthaanasthita Rahu is
11
responsible for the Kushtha here. The Dosha related to Rahu is Vata which matches
with the clinical diagnosis.
73
Observational Study
27. Name
: Aruna Shetty
Date of Birth
: 6.12.1978
Time of Birth
: 10.50am
Place of Birth
: Kasargod
Clinical
Diagnosis:
Kushta
Chandra
10 Ketu
3 Maandi Samshaka Kundali
9
Lagna 6
Kitibha
(Vata-Kapha)
Astrological
Kuja 1
interpretation:
Guru 8
Shani 5
Rahu 9
Ravi 10 Shukra11
Budha 9
Anishtha sthana sthita Rahu and also anishthasthaana sthita Kuja
produces
Kushtha. Dosha related to Kuja is Pitta; Rahu is Vata which matches with the
clinical diagnosis.
28. Name
: Sumalatha
Date of Birth
: 3.08.1983
Time of Birth
: 4.20am
Place of Birth
: Udupi
Chandra
10
Rahu 6
Kuja 3
Ravi 9
Samshaka Kundali
Budha 3
Shukra 5

(Vata-Kapha)
Astrological
Guru 6 Lagna 7
Ketu 12
Shani 8
Maandi
10
interpretation:
Anishta sthana sthita Rahu
is
causing the Kushta in this case. In Lagna Rogakaraka Shani is residing and the patient
is having the disease since Dec 2007 during Rahu Dasha. This matches with the
clinical diagnosis.
74
Observational Study
29. Name
Date of Birth
Guru 6
: Eeshwari
: 18.12.1952
Time of Birth
: 9.47pm
Place of Birth
: Puttur
Lagna 12
Ketu 10
Samshaka Kundali
Clinical Diagnosis : Dadru (PittaKapha)

Astrological interpretation: Here
Rahu 4
Shukra 2
Kuja 6
Ravi 2 Budha 7
Chandra
8
Shani 7
maandi
11
Ravi situated in Anishtha sthana is responsible for the disease. The Dosha related
to Ravi is Vata-Pitta which matches with the clinical diagnosis.
30. Name
: Shanta
Date of Birth
: 9.1.1993
Time of Birth
: 11.00 pm
Place of Birth
: Puttur
Ketu 5
Shukra10
Kuja 1
Chandra
7
Samshaka Kundali
Shani 5
Lagna 6
Kapha)
Astrological
interpretation:
No
Budha 6 Rahu 11
Ravi 8
significance
75
Maandi
12
Guru 4
Observational Study
31. Name
Date of Birth
: Laxminarayana
Shukra 8
Ravi 1 Lagna 5 Kuja 11

Budha 7 Shani 6
: 16.4.1944
Time of Birth
: 9.40am
Place of Birth
: Puttur
Guru 11
Rahu 6
Samshaka Kundali
Chandra
10
Ketu 12
Maandi
12
(Kapha)
Astrological interpretation: In this
case Ravi & Budha situated in Anistha sthana causes Kushtha. Dosha related to Ravi
is Vata-Pitta and Budha is Thridosha or any one among them. This matches with the
clinical diagnosis.
32. Name
: Bhagya
Date of Birth
: 12.5.1983
Time of Birth
: 6.40pm
Place of Birth
: Mysore
Ravi
9 Kuja 10
Chandra8
Budha 9
Maandi 2
Shukra 9
Rahu 7
Samshaka Kundali

Astrological interpretation: Anistha
Ketu 1
Guru 8
Lagna 3
Shani 8
sthanasthita Kuja is causing the

disease. Shani is residing in Lagna which indicates that the person is not healthy,
always he will be having one or the other problems related to health. Dosha related to
76
Observational Study
33. Name
: Tejaswi
Date of Birth
: 11.3.1985
Time of Birth
: 10.40am
Place of Birth
: Tiptur
Clinical Diagnosis:
Budha 8 Kuja 2 Lagna 11

Shukra12 Rahu 9
Ravi 3
Maandi 7
Samshaka Kundali
Sidhma
Guru 2
Kushta (Vata-kapha)
Astrological
Shani 5
interpretation:
Anishtha sthana sthita Kuja and
Chandra
2
Ketu 3
Rahu are responsible for the disease Kushtha. Dosha related to Kuja is pitta and
for Rahu is Vata which matches with the clinical diagnosis.
34. Name
: Rajesh
Date of Birth
: 24.9.1982
Time of Birth
: 6.30pm.
Place of Birth
: Hassan
Lagna 7
Rahu 11
Samshaka Kundali
Shukra 9
Maandi 2

(Kapha)
Astrological
interpretation:
No
Chandra1 Kuja 6
Ketu 5
significance astrologically.
77
Guru 12
Ravi 12
Budha 4
Shani 6
Observational Study
35. Name
Shani 12
: Namitha Shetty
Date of Birth
: 7.7.1971
Lagna 10
Ravi 1
Shukra 8
Budha 5
Ketu 10
Time of Birth
: 5.28am
Place of Birth
: Mangalore
Samshaka Kundali
Clinical
Diagnosis:
Kitibha
Kushta (Vata-Kapha)
Kuja 5
Rahu 4
Maandi
11
Chandra Guru 5
1
caused by Kuja and Rahu situated in Anishta sthana from Lagna. Dosha related to
Kuja is Pitta and Rahu is Vata which matches with the clinical diagnosis.
36. Name
: Chandrakala
Date of Birth
: 12.5.1961
Time of Birth
: 10.40.am
Place of Birth
: Mangalore.
Shukra10 Ravi 9 Budha 1

Chandra
2
Ketu 9
Maandi 1
Samshaka Kundali
Guru 2
Shani 11
(Kapha)
Kuja 7
Rahu 3
Budha
Lagna 7
situated in 6th place and Kuja situated

in 8th place which are considered as
Anisthasthana are responsible for Kushtha here. Dosha related for Budha is Tridosha
or any one among them and for Kuja is Pitta which matches with the clinical
diagnosis.
78
Observational Study
37. Name
Guru 12
: Latha.
Date of Birth
: 8.11.1989
Time of Birth
: 8.30am
Place of Birth
: Bantwal
Chandra
10
Samshaka Kundali

(Kapha).
Astrological
interpretation:
Ketu 12
Here
Rahu 6
Maandi
11
Shukra 3 Lagna 9
Shani 5
Ravi 1
Kuja 9
Budha 1
Ravi, Budha and Kuja all are residing

in Anishtha sthana (12th) are the cause for the Kushta. Dosha mentioned are Ravi
Vata, Pitta; Kuja Pitta; and Budha- Tridosha or any one among them which matches
with clinical diagnosis.
38. Name
:Vani
Date of Birth
: 10.05.1983
Time of Birth
: 12.00pm
Place of Birth
:Karkala
Chandra11 Ravi8
Budha 9
Kuja 10
Shukra 9
Rahu 8
Lagna 9
Samshaka Kundali
Maandi4
(Vata-Kapha)
Ketu 2
Guru 8
Shani 8
sthana sthita Rahu is responsible for

the Kushta and the disease has occurred in Dasha of Shukra and Gurubhukti where
Shukra is residing with Rahu. Dosha related for Rahu is Vata which matches with the
clinical diagnosis.
79
Observational Study
39. Name
: Sameer
Date of Birth
: 15.5.2005
Time of Birth
: 12.00pm
Place of Birth
:Karkala
Rahu 12
Budha4
Ravi10
Shukra1
Kuja 11
Samshaka Kundali
Shani 3
Lagna 10
Chandra
9

Maandi 9 Guru 2
Ketu 6

sthana sthita Kuja is responsible for
the disease. And the disease has occurred in Budha Dasha- Kuja bhukti Dosha related
to Kuja is Pitta which matches with the clinical diagnosis.
40. Name
: Sham Bhat
Date of Birth
: 12.10.1952
Time of Birth
: 11.45pm
Place of Birth
: Puttur
Guru 8
Lagna 1
maandi
12
Chandra9
Ketu 11
Samshaka Kundali
Rahu 5
Kushta (Vata-Kapha)
Kuja 3
Budha 9 Ravi
5
Shukra 2 shani 5
sthanasthita Rahu is responsible for

the disease here. Dosha related to Rahu is Vata which matches with the clinical
diagnosis.
80
Observational Study
41. Name
Rahu 9
: Ajith
Date of Birth
: 08.06.2006
Time of Birth
: 5.51pm
Place of Birth
: Karkala
Shukra5
Ravi10
Samshaka Kundali
Budha1
Kuja10
Shani6
Maandi8

(Kapha)
Lagna4
Chandra12 Ketu3
Guru9
Astrological interpretation: Budha

situating in Anishta sthana is the cause for the disease. Dosha related to Budha is
Thridosha or any one among them which matches with the clinical diagnosis.
42. Name
:Shreya
Chandra11
Date of Birth
:17.11.2002
Time of Birth
:1.39am
Place of Birth
:Mangalore
Rahu2
Shani8
Guru11
Samshaka Kundali
Lagna6
Maandi1
Clinical Diagnosis :Paama

(Pitta-Kapha)
Astrological
interpretation:
Ravi4
Budha4
Ketu8
Kuja
Shukra8
Kuja5
residing in 2nd place from Lagna is

the cause for Kushta. Vyaya Sthanagata Guru is not good for health. Dosha related to
81
Observational Study
43. Name
: Siddique
Date of Birth
: 15.5.2003
Time of Birth
: 06.00pm
Place of Birth
: Karkala
Budha6
Shukra 2
Ravi10
Rahu11
Shani8
Maandi3
Guru9
Samshaka Kundali
Kuja3
Kushta (Vata-Kapha)
Ketu5
Lagna1
Chandra1
sthana sthita Ravi and Rahu are

causing the disease Kushta. Dosha related to Ravi is Vata-Pitta and Rahu is Vata
which matches with the clinical diagnosis.
44. Name
: Sajeera
Date of Birth
: 17.11.1988
Time of Birth
: 9.35am
Place of Birth
: Udupi
Kuja6
Guru12
Chandra8
Rahu11
Samshaka Kundali
Ketu5
Clinical Diagnosis: Pama (Pitta

Kapha)
Lagna4
Shani3
Maandi7
Ravi4
Budha1
Shukra6
sthanasthita Ravi is responsible for

the Kushta and patient is suffering from the disease since six years which is during
Rahudasha Ravi bhukti. Dosha related for Ravi is Vata-Pitta which matches with the
clinical diagnosis.
82
Observational Study
45. Name
: Preema Pereira
Lagna11
Chandra8
Ketu1

Time of Birth: 7.07pm
Samshaka Kundali
Clinical Diagnosis: Sidhma (Vata-
Shani11
Guru3
Shukra1
Maandi4
Rahu7
Ravi1
Kuja5
Budha11
Kapha)
Astrological
interpretation:
No
significance.
46. Name
:Pradeep Pereira
Chandra8
Shani3

Guru3
Ketu8
Time of Birth : 4.34am
Samshaka Kundali

Clinical
Diagnosis:
Lagna12
Kuja9
Ravi8
Budha4
Shukra4
Rahu2
Maandi10
Sidhma
(Vata-Kapha)
caused by Kuja situating in Lagna
and Ravi in 2nd place from Lagna. Dosha related to Kuja is Pitta and Ravi is VataPitta which matches with the clinical diagnosis.
83
Observational Study
47. Name
Vasudeva rao
Date of Birth
: 12.4.1939
Time of Birth
:6.45pm
Place of Birth
:Karkala
Ravi12
Budha8
Guru4
Shani12
Shukra1
Ketu5
Maandi1
Samshaka Kundali
Chandra1
(Vata-Kapha)
Kuja6
Astrological
Lagna11
Rahu11
interpretation:
Anishta sthanasthita Rahu and

Kuja residing in 2nd place from Lagna are the cause for the Kushta. This has
occurred in Shani Dasha- Budha Bhukti where Budha is situating in neecha
sthana. Dosha related to Rahu is Vata and for Kuja Pitta which matches with the
clinical diagnosis.
48. Name
:Suraj.
Date of Birth
: 24.7.1975
Time of Birth
: 4.38pm
Place of Birth
:Bantwal
Clinical Diagnosis: Dadru (Pitta-
Kuja7
Guru 1
Ketu11
Budha 3
Ravi
6
Shani 4
Samshaka Kundali
Chandra4
Shukra 5
Kapha)
Lagna1
Rahu 5
Maandi12
Anista
sthanasthita Rahu and Ravi are the

cause for the Kushta. Dosha related to Rahu is Vata and Ravi is Vata-Pitta which
84
Observational Study
49. Name
Date of Birth
Kuja7
:Komala
Ravi
4 Lagna1
Shukra10 Budha 7
: 7.06.1979
Ketu12
Time of Birth
Guru 7
Maandi10
: 8.14am
Samshaka Kundali
Place of Birth
:Madikeri
Shani 5
Rahu 6

Chandra9
(Kapha)
Astrological
interpretation:
Anishta sthana sthita Ravi and Lagnastha Budha are the cause for Kushta. Dosha
related to Ravi is Vata-Pitta and Budha is Thridosha or any one among them which
50. Name
:Vinuta
Rahu6
Date of Birth
: 20.10.1987
Time of Birth
: 4.05pm
Place of Birth
: Bangalore
Guru1
Lagna 3
Maandi1
Samshaka Kundali
Kapha)
Shani11
Ravi7
Chandra11
Budha12 Kuja2
Shukra12 Ketu12
sthana sthita Kuja is the cause for

the Kushta. Dosha related to Kuja is Pitta which matches with the clinical diagnosis.
85
Observational Study
DEMOGRAPHY
The analysis of the patients of Kushta and healthy volunteers are
framed
demographically.The different age groups, sex, religion, occupation, Socio economic

status, distribution of different varieties of Kushta among 50 patients according to
Ayurveda and Jyoutisha Shastra are taken into consideration for the present study,
which are tabulated below from table No. 4.1 to 4.6.
Table 4.1
AGE WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY
VOLUNTEERS.
Age Group
(in years)
No. of
Kushta
Patients
(50)
Percentage
1-10
12
11-20
10
21-30
14
28
31-40
12
24
41-50
51-60
61-70
10
71-80
86
No. of
Healthy
Total with
(50)
(100)
2
4
8
2
23
46
37
12
24
24
10
Observational Study
Table 4.2
SEX WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50 HEALTHY
VOLUNTEERS
Sex
No. of
Kushta
Patients
(50)
Male
26
Female
24
No. of
Total with
Healthy Percentage Percentage
Percentage volunteers
(100)
(50)
48
50
52
24
48
52
26
50
Table 4.3
RELIGION WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND 50
HEALTHY VOLUNTEERS
Religion
No. of
Kushta
Patients
(50)
Percentage
Hindu
44
88
Muslim
Christian
No. of
Healthy
Total with
(50)
(100)
44
88
88
4
2
Table 4.4
OCCUPATION WISE DISTRIBUTION OF 50 PATIENTS OF KUSHTA AND

50 HEALTHY VOLUNTEERS
No. of
Healthy
Total with
(50)
(100)
6
8
3
Occupation
No. of
Kushta
Patients
(50)
Percentage
Agriculturists
10
Businessmen
12
Employees
13
26
17
House wives
10
7
87
12
12
34
30
14
12
Observational Study
Professionals
10
10
Students
16
32
Agriculturists
10
Businessmen
12
20
15
14
23
12
12
Table 4.5
SOCIO ECONOMIC STATUS WISE DISTRIBUTION OF 50 PATIENTS OF
KUSHTA AND 50 HEALTHY VOLUNTEERS.
Socio
Economic
Status
No. of
Kushta
Patients
(50)
Percentage
Lower
Middle
26
52
Upper
21
42
No. of
Healthy
Total with
(50)
(100)
4
8
7
28
56
54
18
36
39
TABLE 4.6
DISTRIBUTION OF DIFFERENT VARIETIES OF KUSHTA AMONG 50
PATIENTS ACCORDING TO AYURVEDA AND JYOUTISHA SHASTRA.
Varieties of Kushta
No. of
Patients
diagnosed
Clinically
Sidhma (Vata-Kapha)
Vipadika (VataKapha)
Dadru (Pitta-Kapha)
Percentage
14
12
18
8
88
No. of Patients
diagnosed
Astrologically
According to
Dosha
6
6
8
4
Percentage
12
12
16
8
Observational Study
Pama (Pitta-Kapha)
12
Vicharchika (Kapha)
12
Undiagnosed
Total
50
24
24
0
100
10
10
6
50
20
20
12
100
OVERALL RESULT
The overall assessments of the comparative study of different varieties of Kushta
diagnosed clinically and astrologically are shown below in the table No 4.7.
As per the table 4.8, the Astrological findings of 50 Healthy volunteers considered
under the study, 4 were diagnosed astrologically as those prone to suffer or are
suffering from Kushta. The findings of remaining 46 matched with their clinical status
as healthy individuals.
89
Observational Study
TABLE 4.7
COMPARATIVE STUDY OF DIFFERENT VARIETIES OF KUSHTA
DIAGNOSED CLINICALLY AND ASTROLOGICALLY
Varieties of Kushta
Sidhma (Vata-Kapha)
No. of Patients
No. of Patients
diagnosed
diagnosed Astrologically
Clinically
According to Dosha
Percentage
85.71
7
6
100
Vipadika (Vata-Kapha)
88.88
Dadru (Pitta-Kapha)
100
Pama (Pitta-Kapha)
12
10
83.33
Vicharchika (Kapha)
12
10
83.33
Total
50
44
88
TABLE 4.8
ASTROLOGICAL INTERPRETATION OF 50 PATIENTS OF KUSHTA AND 50
HEALTHY VOLUNTEERS
Details of
the samples
Number of
Healthy
Volunteers
Number of
Kushta
patients
Total
Astrological
Diagnosis as
Kushta
Total samples found

healthy according to
Astrology
Percentage of
Result
50
46
92
50
44
88
90
CHAPTER-5
DISCUSSION AND CONCLUSION
Healing is a science and indeed an art too which lies in the skillful hands of the
physician. He should learn to bring all the relevant knowledge to bear the problem
and use his wisdom and reasoning to diagnose the case. For this it is very necessary to
understand the related principles of other sciences also. Ayurveda synthesizes and
applies the knowledge about health and diseases from all other sciences. So it is
treated with dual aspects. Physical science- in its applied aspects and Philosophical
science in its principles aspects. It accepts the principles of Darshana and thus
called as a Darshana also. It explains Loko ayam Purusha Sammitaha1 means
the individual is the replica of the universe. Changes in the universe has their
influence on human body E.g. the influence of eclipse, full moon day etc. on the
health and activities of human being. The elements of universe like plants, air, moon,
sun, stars, planets etc have their influence on human activities. It accepts the
principles of contemporary sciences. Sushruta explains that
LM zx Akrl l ucNx lrq |
ixqWi zx uelrMixM || (x. x.4/7)
Study of any one science is not enough to get complete knowledge of a science. One
should study all the related sciences to get success and to become good physician.
Thus Ayurveda accepts all related principles from Darshana, Jyouthisha Shastra etc.
Ayurveda gives much importance to cure the disease of diseased and to maintain the
health of healthy. It concentrates not only to physical and mental health but spiritual
wellbeing also. Ayurveda incorporates all forms of healing methodologies which
promotes optimal health. So it explains Trividha Aoushadham i.e. three types of or
91

some times we can say that three steps of treatment viz, Daivavyapashraya,
Yuhtivyapashraya and Satwavajaya2.
Daivavyapashraya: The word Daivavyapashraya is concerned with all the unknown
used in the sense of that Karma which is related to our previous life. The evils of past
life Karma can not be by only scientific methods of medicine etc because the disease
so produced are related to our past life. They are related to the blessings of God. They
include Mani-Mantra Dharana, Bali-upahara, Homa, Niyama, Prayashchitta, Upavasa,
Svastivachana etc. The disease will get cured due to the Prabhava of these procedures.
This type of treatment in the form of good deeds is recommended for the diseases
caused by Deva.
Yuktivyapashraya: It includes the Ahara- Oushadha. Following pathya etc. advised
according to the diseases. It is of 3 types.
a) Antahparimarjana
b) Bahirparimarjana
c) Shastrapranidhana.
Satvavajaya: This implies mainly on the treatment of Manasika Doshas. It explains
controlling of mind and abstinence of sense organs from their objects. It is essential
that time of treatment of mental diseases should be specific and based on the theory of
normalcy of Rajas and Tamas.
Among these three, Daivavyapashraya line of treatment is stated first in the list
because they are considered as Ashuvyadhihara in nature. It helps in curing the
disease quickly and easily. It gives best results if performed before Yuktivyapashraya
and Satwavajaya line of treatment.
92

Jyouthisha Shastra which is purely related to the spiritual things, explains the similar
mode of remedies as Daivavyapashraya Chikitsa to get rid of physical and mental
ailments. It explains that all miseries/Vyadhis are the results of Poorvajanmakrita
Paapakarma. Based on the intensity of these Karma they will produce their results in
the form of Sadhyatwa and Asadhyatwa of disease i.e. if the Paapakarma are strong
then the disease will be Asadhya or Kashtasadhya and if the Paapakarma are mild in
nature then the disease will be easy to cure. As Moksha is the Ultimate goal of the life
one has to get rid of the miseries and Vyadhis. For this Jyouthisha Shastra explains
Prayashchitta and Parihara in the form of Mani-Mantra Dharana, Bali-upahara, Homa,
Niyama, Prayashchitta, Upavasa, Svastivachana, Japa, Tapa etc.
Ayurveda gives much importance not only for the treatment aspect but also for the
diagnosis of the disease. It explains that Rogamadou Pariksheta tato anantaram
oushadham3 i.e. without proper diagnosis of the disease, physician cannot cure it.
The disease should be diagnosed initially and then the treatment should be adopted.
For the diagnosis of the disease proper understanding of the Nidanapanchaka is must.
Nidana Plays major role in both diagnosis and treatment which varies from disease to
disease. Some are purely Doshaja, some are Agantuja and some are both. In Agantuja
type of disease the Doshas are not directly involved in causing the disease. Acharyas
have mentioned the effect of Bhootadi Graha, Paapakarmas of previous life, Soorya,
Chandra, etc Grahas as the causative factors.
E.g. a) In case of Balagraha, Bhootonmada- bhootadi Grahas are considered as the
causative factors. Here the Doshas are not vitiated first.
b) In Kushta, Atisara, Jwara, the Poorvajanmakrita paapakarmas also acts as
Nidana.
c) Unmada will be influenced by the Chandra.
93

In all these cases the disease is produced first and the Doshas will vitiate later. In such
cases physician will not be able to cure even with proper line of treatment. In such
case if the Horoscope is analyzed, the role of Graha in causing the disease will be
understood. While giving treatment also if Daivavyapashraya line of treatment is
adopted, then the disease can be cured easily. Therefore it is mentioned first among
the list of three treatment modalities.
Jyoutisha Shastra explains that the Grahas are just the indicator of the past life. The
Karmas done in the past life will decide the life of the person. The good and bad
deeds will give rise to the same effect in the next life also. By analyzing the
Horoscope of the person based on the positions of Grahas one can decide their role in
producing the disease. They have mentioned different criteria for different diseases.
In the present study only Vedic Astrology or Jyoutisha Shastra is considered and not
the modern or western Astrology. Thus the word Graha is coined here and not the
planet. Graha means ai aiuzwli - that which seizes or grasps, holds and
which have movement as its special character4. They are 9 in number. They include
Chandra also one among them. But modern Astrology doesnt include Moon as it is
not a planet instead they have mentioned Uranus, Neptune and Pluto.
If we observe Sushruta Samhita we will get much reference regarding the Astrological
elements or points like Graha, Nakshatra, Karana, Muhurta,etc. Thus we can say that
they have considered the relevance of Jyoutisha Shastra in Ayurveda. In many
contexts like Bheshaja Sangrahana, to perform Panchakarma procedures etc they
found the utility of auspicious time. These are found more in Sushruta Samhita.
As Jyoutisha Shastra is purely related to the study of Grahas and their effect on the
body, we wont get regarding the detailed explanation of Kushta and its types. They
94

have mentioned a few diseases like Vrana, Masurika, Swetakushta, Raktakushta,
Neelakushta, Twakdosha. They have considered all skin manifestations under these.
But Ayurveda clearly differentiates Kushta from Twakdosha. Kushta is one among
the Karmaja Vyadhi.
But Twakdoshas are not. Chakrapani commenting on
Ch.Chi.7/92 explains that Kushta and Tvakdosha though they sound similar, lot of
difference are there with them. He justifies this based on a osuS lrr. Here a
cow and osuS ox. Both of these come under the same category. But ox is
considered as special from cow because of its strength. Similarly Tvakdosha are
Samaanya and Kushta is Vishesha among them. The word Tvakdosha generally
means the ailments of skin. It includes Kilasa, Vyanga, Kushta ssand all skin
manifestations. But they are different from the Kushta. Kushta has its special features
as Saptadravyas in causing the disease etc but other Tvakdoshas doesnt have these
features. Kushta comes under Tvakdosha but all Tvakdoshas are not Kushta.
In the present study only the basic concepts of Jyoutisha Shastra and Ayurveda are
considered i.e. Thridosha Siddhantha of Ayurveda and Concept of Navamsha in
Jyoutisha Shastra. Trimshamsha, Shashtamsha etc of Jyoutisha Shastra may reveal the
exact Dosha in the disease, like in Ayurveda Dashavidha Pareeksha, Ashtasthana
Pareeksha helps in proper and exact diagnosis of the disease.
In the present study 50 patients with the diagnosis of Kushta were taken and
predominant Dosha in disease is noted based on the explanation of Charaka Samhita5.
The horoscope of each patient is observed for the influence of Graha in causing the
disease Kushta. An analysis is made based on comparing the role of Dosha with the
Graha i.e. for Kuja Graha- Pitta Dosha; if the patient is suffering with the Udumbara
95

Kushta and in the horoscope if responsible Graha is found as Kuja then it shows that
the Grahas too have their influence in producing the disease.
In the study it is observed that in most of the Kushta patients, the horoscope shows the
relevance of Grahas in causing the disease. But there is slight difference in this
relation. In most of the cases of Vicharchika the horoscope shows the responsible
Graha is Kuja and in some Ravi for which the Dosha mentioned is Pitta. But
according to Charaka Vicharchika is Kapha Pradhana. Sushruta opines that the
disease is Pitta Pradhana. At the time of onset of Vicharchika there will be Srava,
Kandu etc. but when it becomes chronic Ruksha, Daha, Kharatwa such symptoms
may seen. This may be the reason for this difference of opinion.
E.g in case No.20 the patient is suffering from Vicharchika and in the Horoscope if
we observe the positions of causative Graha Kuja is situating in Lagna is the cause for
the disease. The Dosha mentioned for Kuja is Pitta. In the patient the symptoms of
Both Kapha (Kandu) and Pitta (Daha, Raga) are observed. Even though Vicharchika
is Kaphaja we can observe the Lakshnas of other Doshas also.
The classification as Kshudra Kushta is made in order to make treatment easy. Here
most of the diagnosed cases are Kshudra Kushta which is Dvidoshaja or Samsargaja
in nature. But in some cases the Horoscope reveals that the causative Graha is Budha
for which Thridosha is related. E.g.In case No.5 & 37 the patients are suffering from
Vicharchika but the Graha responsible for is Budha. All the three Doshas are related
for Budha. But Vicharchika is Kapha Pradhna according to Charaka, Pitta according
to Sushruta and Vata-Pitta according to Vagbhata. As explained earlier, all Kushtas
are Thridoshaja as those 3 are invariably involved in the Samprpti of the Kushta. So
we can interpret that the Horoscope and the clinical diagnosis are related to each
other.
96

In case No.1 the Kushta is Kitibha, for which the responsible Graha is Anishta
sthanasthita Ravi which is related to Vta-Pitta. In Kitibha the Dosha predominant is
Pitta but we can see the symptoms of Vta also. So we can say that what Graha
pointed is correct.
In case No.30, the patient is suffering from Sidhmakushta predominantly Vata -Kapha
in nature. In the Horoscope the Graha responsible is Anishta Sthanasthita Kuja and
Rahu which are related to Pitta and Vata respectively. In the disease we didnt find
any Pittaja Lakshanas. As the Rahu is related to Vata and we find the Vataja
symptoms in the disease we can say that the Dosha can be diagnosed through
Horoscope. Similarly for case no 7, the disease is Sidhma Kushta and the responsible
Graha is Budha. For Budha related Dosha are all the three Dosha or any one among
them.
In case of volunteers it was found that some are having the criteria of Kushta as
mentioned in classical texts of Jyoutisha Shastra but they have not experienced the
disease yet. This may be of two reasons
a). Unfavorable Dasha and Bhukti.
b). Shubha Drushti and Shubha Yoga
The disease is supposed to be happen in particular time period called Dasha and
Bhukti. If they are in favourable for the production of the disease they will get the
disease.
Acharya Charaka6 has been mentioned that specific features of Nidana, Dosha and
Dushya determine the bodily immunity or susceptibility to the manifestation of a
disease. When the equilibrium of these three factors is disturbed or when they do not
support each other or when they are weak due to temporal factors then there are 4
chances of disease manifestation
97

i). Vikara Ajananam: Non manifestation of the disease.
ii).Chirena cha Vikara Jananam: Gradual manifestation of the disease.
iii) Anu Vikara Jananam: Manifestation of the disease in Sukshmaroopa which may
not be experienced by the person.
iv) Asarvalinga Vikara Jananam: The disease may manifest with very few signs and
symptoms.
It is quite opposite if the Nidana- Dosha-Dushya are interrelated supporting each other
in the manifestation of the disease. Disease will clearly manifest with all signs and
symptoms. Thus it is very clear that the disease will manifest only if Nidana- DoshaDushya are strong enough and supporting each other.
The same phenomenon is observed in the horoscope of healthy individuals i.e.
without favourable Dasha and Bhukti even if the causative Grahas are situating in
Anishta sthana the disease will not manifest.
Similarly if the Kushta causing Grahas are situating along with Shubha Grahas like
Shukra, Guru or if they are having Shubha Drushti i.e. they are situating in 7th place
from the Shubha Graha then the disease may not manifest. If manifested also the signs
and symptoms are not clear, sometimes person may not experience the disease at all.
Eg. in case of volunteers (No.6)
Name
: Susheel
Date of Birth
: 13.08.1980
Shukra10
Samshaka Kundali
Time of Birth
: 8.22.am
Place of Birth
: Udupi
Astrological
interpretation:
Ketu7
Ravi,
Anishta
sthana
responsible
Lagna8
Chandra7
Guru7
Maandi1
Budha and Rahu are situating in

for
98
Ravi 12
Budha8
Rahu11
Kuja5
Shani10

Kushta. But he didnt experience the disease yet as the Dasha and Bhukti not in favor
to produce the Kushta. He will get the disease in the Dasha and Bhukti of any of these
Graha.
In case No.27 of volunteers,
Name
: Kavya
Date of Birth
: 28.06.1984
Time of Birth
: 8.15am
Place of Birth
: Mangalore
Chandra2 Ravi10
Rahu1
Budha12
Shukra11
Lagna7
Samshaka Kundali
Astrological interpretation: Grahas

Ravi and Budha situating in 12th
Guru5
Ketu7
Kuja12
Shani11
Maandi11
place which is considered as Anishta

sthana are responsible for the disease. But the person didnt experience as these
Grahas are situating along with Shukra Graha and even they have the Drushti of Guru
Graha. This is the reason for non manifestation of the disease.
Jyoutisha Shastra explains much Yoga, based on the position of the Grahas in
particular Rashi like Panchamahapurusha Yoga, Rajayoga, Kemadrumayoga etc. and
specific Phala for them. It also explains Yogabhanga.
For eg., In case of Kemadruma Yoga if the 2nd and 12th place from Chandra and even
Chandra Kendra (1, 7, 4,10th place from Chandra) are also empty then it is
Kemadrumayoga and its Phala is Ashubha. But if Chandra is having Shubha Drushti
or if Shubha Grahas are situating in Chandra Kendra or if Chandra is situating in
Lagna Kendra then it is Kemadrumabhanga.
There may be specific Yogabhanga for Kushta in Granthantara but the books referred
for this doesnt specified that. Only the interpretation as Shubhadrushti and Shubha
Yoga it has been explained here.
99

Distribution of different varieties of Kushta among 50 patients diagnosed clinically is
shown in the Chart No.1. The overall assessments of the comparative study of
different varieties of Kushta diagnosed clinically and astrologically are shown below
in the Chart No 2 and 3 denote that Jyouthisha Shastra can be scientifically validated
with the comparative clinical application. Quite remarkably it can be noted that
among the overall observation of the cases that are clinically diagnosed, 88% were
substantiated with the reference and findings in Jyouthisha Shastra. In case of the
group consisting of Healthy volunteers the findings are again quite similar with a
difference in findings prevailing in 4 cases only. The rest of the Astrological findings
were matching to the healthy condition of the volunteers.
By all these it is very clear that the disease Kushta can be diagnosed by analyzing the
Horoscope but the Dosha responsible for the disease may not be always correct as per
Jyoutisha. We can observe the role of Paapakarma in the disease so that while treating
Physician can also adopt the Daivavyapashraya line of treatment for better results.
Chart No 1
100

Chart No. 2
Chart No. 3
101

CONCLUSION:
reasoning.

The role of Papakarma for the manifestation of the disease can be analysed
through horoscope, so that the Daivavyapashraya Chikitsa may be adopted
along with medicine to get better results.
Suggestions for further study:
The present study limited to only 50 clinically diagnosed patients of Kushta

Roga and 50 healthy volunteers for the comparative Ayur-Jyoutisha study.
Further elaborative study with large number of samples will give better
significant results.
The present study limited only to the diagnosis of Kushta Roga. Further there
is a scope for the study in relation with Chikitsa of Kushta Roga by following
Daiva vyapashraya chikitsa by the astrological guidelines along with
medicine.
Further comparative and combined Ayur-Jyoutisha study can be done in

relation with other diseases explained in Ayurveda such as Manasa Roga, Vata
Roga, Shwitra and other skin diseases, as the descriptions regarding these
diseases are adequate in Jyoutisha Shastra also.
102
References:
1. Charaka Shareera 3:3
2. Charaka Sutra 11:54
4. Shabdha Kalpa Druma
5. Charaka Chikitsa 7:33.
6. Charaka Nidana.4:4
103
Summary
CHAPTER-6
SUMMARY
People of Dakshina Kannada District epitomize a combination of Indian heritage with
advanced science and technology. There is a belief that many of the gravious skin
diseases are the results of Purvajanmakrita Papakarma, Nagadosha, and also by the
influence of Kuja, Rahu and Budha Graha. For such diseases even Parihaara Kaaryas
are also in practice by following Jyoutisha such as lea bali, Ngapooja, special
offering to God Subrahmanya, Ananthashayana etc. By doing such parihara along
with medicinal treatment the success rate of curing such skin diseases are found more.
Thus, to find the relevance of Jyoutisha shastra in diagnosing the skin disease with
respect to Ayurveda, the present study entitled "Critical analysis of Kusta Roga w.r.t
Ayurveda and Jyoutisha Shastra is undertaken.
The present study aimed
siddhanta.
Shastra.
The whole study presented in 6 chapters such as Preamble, Conceptual study, Review
of literature, Observational study, Discussion & Conclusion and Summary.
The first chapter Preamble explained about the need for the study, aims and
objectives, Tridosha theory, Kushta Roga, Jyoutisha Shastra, plan of study, approach,
presentation etc.
104
Summary
The second chapter presented with conceptual study of Ayurveda and Jyoutisha
Shastra with reference to Thridosha theory, Panchamahabhoota theory, Karya-Karana
Siddhanta and concepts of Jyoutisha Shastra like Panchanga, Graha, Rashi, Dasha,
Karmavipaka and inter-relation between Ayurveda and Jyoutisha Shastra with
reference to Kushta Roga.
The third chapter- Review of literature dealt with explanation of disease Kushta as per
Ayurveda including its historical review, classification and Nidanapanchaka. The
The fourth chapter authentified with observational study included the critical analysis
of the patients of Skin disease according to Ayurveda and Jyoutisha Shastra. The data
collected from the diagnosed patients of Charakokta Kushta Roga and healthy
volunteers were analysed and compared with the explanation of Kushta and role of
Thridosha in Kushta as per Ayurveda and Jyoutisha Shastra.
The fifth chapter signified with Discussion and Conclusion gives an account of
applicability in diagnosing Kushta Roga with reference to various principles
mentioned in Ayurveda and Jyoutisha Shastra. The chapter also dealt with a
comparative diagnostic approach along with logical reasoning. Finally the conclusion
drawn with respect to the present study.
The sixth chapter has been earmarked for the ongoing Summary which gives a brief
description about the present study. The chapter summarizes and mentions about the
outcome of the present work.
105
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-3-
Annexure
ANNEXURE -1
DEPARTMENT OF PG STUDIES IN AYURVEDA SIDDHANTHA
ALVAS AYURVEDA MEDICAL COLLEGE & HOSPITAL,

MOODBIDRI
RESEARCH CASE SHEET FOR KUSHTA
_________________________________________________________
PARTICULARS OF THE PATIENT
Name
Date
Date of birth/Age
Sl.No.
Time of birth
OPD No.
Place of birth
Sex
Address & Ph.No.
Probable diagnosis
Caste/Religion
Education
Occupation
Marital status
Socio-economic status:
PRADHANA VEDANA:
-4-
Annexure
ANUBANDHA VEDANA:
ADHYATANA VEDANA VRITTANTA:
POORVA VYADHI VRITTANTA:
CHIKITSA VRITTANTA:
KULA VRITTANTA:
VAIYAKTIKA VRITTANTA:
Ahara (Food)
: Vegetarian/ Non-Vegetarian
Vihara (Activities)
: Sama/Mithya
Agni (Appetite)
: Sama/Vishama/Manda/Teekshna
Nidra Ssleep)
: Sama/Anidra/Atinidra/Divaswapna
Vyasana (Habits)
Mala pravrutti (Bowel)
: Tobacco chewing/Smoking/Alcohol/Sedatives/Any others

: Sama/Baddha/Atipravrutti
Mutra pravrutti (Micturition) : Sama/Baddha/Atipravrutti
-5-
Annexure
ATURA PAREEKSHA(SAMANYA) :
Prakruthi
Nadi
Nutritional status :
Temperature
Height
Blood pressure
Weight
Any other
SROTO PAREEKSHA:
TWAK GATA STHANIKA PAREEKSHA:

VATA
PITTA
KAPHA
ROOKSHA
DAHA
SHWETA VARNA
SHOSHA
RAGA
SHEETATA
TODA
PARISRAVA
KANDU
SHOOLA
PAKA
STHIRA
SANKOCHA
VISRAGANDHA
UTSEDA
AAYAMA
KLEDA
GOURAVA
PARUSHYA
ANGAPATANA
SNEHA
KHARABHAVA
KRIMI
HARSHA
SHYAVA
ARUNA
-6-
Annexure
SAMPRAPTI GHATAKA:
Dosha
Udbhavasthana :
Dushya
Sancharasthana :
Srotas
Vyaktastana
Srotodushti prakara :
Rogamarga
Agni
Swabhava
VYAVACHHEDAKA NIDANA:
VYADHI VINISCHAYA:
HOROSCOPE
Signature of the scholar
Signature of the Co- Guide
-7-
Signature of the Guide
Annexure
ANNEXURE -2
MASTER CHART OF 50 PATIENTS OF CHARAKOKTA KUSHTA ROGA
Sl.
Name
No.
Date of
Time of
Place of
Birth.
Birth
Birth
Sex
Diagnosis
Keerti Patel
05.09.1988
4.00pm
Udupi
Kitibha
B.V.Acharya
03.09.1948
5.00am
Udupi
Kitibha
3.
Nebisa
16.08.1986
2.30pm
Sullia
Dadru
4.
Hanumantappa
08.02.1941
11.11am
Gadag
Kitibha
5.
Sharanya
24.01.1997
5.59pm
Bantwal
Vicharchika
Mrinalini
16.04.1971
4.24pm
Kasargod
Vipadika
Vrinda
28.07.1972
6.24am
Mangalore
Sidhma
Poorvi
15.05.2008
8.05pm
Madikeri
Vicharchika
Nagesh
29.12.1970
5.30pm
Madikeri
Pama
10
Prashanth
02.04.1980
3.10pm
Kasargod
Vipadika
11.
Laxmana
03.05.1980
8.00am
Karkala
Dadru
12.
Chandana
10.12.1983
10.15am
Bantwal
Pama
13
Chaitra
14.07.2001
1.45pm
Belthangady
Pama
14.
Prabhakara
2.11.1947
8.44am
Bantwal
Vicharchika
15.
Seetaram
07.12.1978
7.52am
Bantwal
Vicharchika
16.
Hemanath
19.01.1971
8.15.am
Bantwal
Vipadika
17.
Sundara
28.03.1988
5.30.pm
Madikeri
Pama
18.
Kirana
10.07.1981
1.45pm
Kasargod
Vipadika
19.
Shivaram
5.06.1959
4.20 am
Karkala
Vipadila
20
Barisha marinade
4.11.1971
10.30am
Vishakpatna
Vicharchika
21.
Sangeeta
6.9.1998
10.40am
Shimoga
Pama
22.
Prathibha
01.08.1984
4.30pm
Bangalore
Vipadika
23
Krishnamoorty
12.11.1952
6.15pm
Mangalore
Kitibha
24
Narayan Bhat
15.02.1936
11.45pm
Kasargod
Pama
25
Kumara Gowda
13.7.1950
6.16pm
Karkala
Vicharchika
26.
Ambilly
2.12.1978
10.50am
Kasargod
Vipadika
27
Aruna
6.12.1978
10.30am
Kasargod
Kitibha
-8-
Annexure
28
Sumalatha
03.08.1983
4.20am
Udupi
Sidhma
29
Eeshwari
18.12.1952
9.47pm
Puttur
Dadru
30
Shanta
9.1.1993
11.00pm
Puttur
Pama
31
Laxminarayana
16.04.1944
9.54am
Puttur
Vicharchika
32
Bhagya
12.05.1983
6.40pm
Mysore
Pama
33
Tejaswi
11.03.1985
10.40am
Tiptur
Sidhma
34
Rajesh
24.09.1982
6.30pm
Hassan
Vicharchika
35
Namitha
07.07.1971
5.28am
Mangalore
Kitibha
36
Chandrakala
12.05.1961
10.40am
Mangalore
Vicharchika
37
Latha
08.10.1989
8.30 am
Bantwal
Vicharchika
38
Vani
10.05.1983
12.00pm
Karkala
Vipadika
39
Sameer
15.05.2005
12.00pm
Karkala
Pama
40
Sham Bhat
12.10.1952
11.45pm
Puttur
Sidhma
41
Ajith
08.06.2006
5.51pm
Karkala
Vicharchika
42
Shreya
17.11.2002
1.39am
Mangalore
Pama
43
Sioddique
15.05.2003
6.00pm
Karkala
Sidhma
44
Saajira
17.11.1988
9.35am
Udupi
Pama
45
Preema
27.9.1991
7.07pm
Karkala
Sidhma
46
Pradeep
11.09.1998
4.34am
Karkala
Sidhma
47
Vasudeva Rao
12.04.1939
6.45pm
Karkala
Vipadika
48
Suraj
24.07.1975
4.38pm
Bantwal
Dadru
49
Komala
07.06.1979
8.14am
Madikeri
Vicharchika
50
Vinuta
20.10.1987
4.05pm
Bangalore
Pama
-9-
Annexure
ANNEXURE -3
MASTER CHART OF 50 HEALTHY VOLUNTEERS
Sl.
Name
No.
Date of
Time of
Place of
Se
Birth.
Birth
Birth
Remarks
Dhatri
11.08.2003
1.05pm
Kasargod
Healthy
Mahesh. T S
22.11.1975
9.05am
Bantwal
Healthy
3.
Shridevi
08.02.1967
6.45pm
Bellary
Healthy
4.
Krishnamurty
30.07.1975
3.45pm
Mangalore
Healthy
5.
Vidya
20.01.1979
9.45pm
Kasargod
Healthy
Susheel
13.08.1980
8.22.am
Udupi
Chances of getting
Kushta in future
Manjula
22.05.1980
8.05pm
Chitradurg
Healthy
a
8
C.K.Joshi
22.07.1067
3.30am
Karkala
Healthy
Leena
24.6.1980
10.27am
Aleppy
Chances of getting
Kushta in future
10
Shreepriya
31.8.1984
3.20pm
Kottayam
Healthy
11.
Krishnanand
13.12.1981
12.00am
Aleppy
Healthy
12.
Nisha
16.10.1978
6.00am
Kottayam
Healthy
13
Ravi Rao
23.06.1975
6.04am
Mangalore
Healthy
14.
S.N.Bhat
01.01.1967
8.05pm
Puttur
Healthy
15.
Roopa
3.01.1981
12.52am
Hassan
Healthy
16.
Ramya
3.01.1981
12.32am
Hassan
Healthy
17.
Prashanth
19.08.1982
10.35pm
Bangalore
Healthy
18.
Adithya
03.06.2001
05.30pm
Sullia
Healthy
19.
Anuprabha
30.10.1983
10.22am
Kollam
Healthy
20
Gururaj
21.04.1985
7.30pm
Bijapur
Healthy
21.
Jisha
22.12.1984
11.00am
Idukki
Healthy
22.
Rinsana
02.04.1984
2.30am
Puttur
Healthy
23
Soumya
16.07.1982
3.30am
Kasargod
Healthy
24
Subrahmanya.P
02.08.1971
8.30am
Puttur
Healthy
25
Praveen
30.08.1979
Bantwal
Healthy
4.15am
- 10 -
Annexure
26.
Sahana
19.6.1984
1.40pm
Puttur
Healthy
27
Kavya
28.06.1984
8.15am
Mangalore
Chances of getting
Kushta in future
28
Akshata
26.06.1985
6.10pm
Puttur
Healthy
29
Chitra
27.07.1982
9.10am
Puttur
Healthy
30
Vinaya
26.09.1982
6.25am
Puttur
Healthy
31
Nirupama
13.04.1954
5.00pm
Bangalore
Healthy
32
Akash
O5.02.1959
900pm
Madikeri
Healthy
33
Raghuveer
26.03.1981
6.20am
Mangalore
Healthy
34
Dhananjay
12.7.1976
4.30am
Kushalnaga
Healthy
r
35
Binu Joseph
5.9.1968
3.50pm
Mangalore
Healthy
36
Asha
17.09.1978
4.20am
Sullia
Healthy
37
Sanufa
22.03.1990
2.30pm
Puttur
Healthy
38
Bhargavi
30.10.1977
11.10am
Chitradurg
Healthy
a
39
Mohammad
18.1.1990
4.45.pm
Karkala
Healthy
40
Rafique
25.11.1960
1.00am
Udupi
Healthy
41
Shankar
8.5.1959
11.00am
Kasargod
Healthy
42
Ranjani
15.04.1989
3.00pm
Karkala
Chances of getting
Kushta in future
43
Bhaskar
1.09.1944
10.00am
Brahmavar
Healthy
44
Lalitha.
4.8.1937
6.15pm
Kasargod
Healthy
45
Sumana
10.07.1986
8.30am
Puttur
Healthy
46
Edvin
4.06.1959
9.45am
Puttur
Healthy
47
Anuradha
19.4.1982
5.45am
Sullia
Healthy
48
Pradeep
5.08.1974
4.10am
Mangalore
Healthy
49
Swathi
12.9.1987
8.30pm
Suratkal
Healthy
50
Karunakar
30.07.1972
4.00pm
Mangalore
Healthy
- 11 -

Arogya Jyothisham

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CRITICAL ANALYSIS OF KUSHTA ROGA WITH REFERENCE TO

AYURVEDA AND JYOUTISHA SHASTRA

DR. SOUMYA SARASWATHI.M. B.A.M.S.

RAJIV GANDHI UNIVERSITY OF HEALTH SCIENCES, KARNATAKA,

AYURVEDA VACHASPATI (M.D.)

MR. SATHYANARAYANA BHAT. A.

M.A. (San), VIDWAN (Jyoutisha).

ALVAS AYURVEDA MEDICAL COLLEGE

Saraswathi.M in partial fulfillment for the degree of Ayurveda Vachaspathi ( M.D) in

Mr. Sathyanarayana Bhat. A.

Dr.Raghavendra Udupa M.D. (Ayu)

M.A. (San.), Vidwan (Jyouthisha)

ALVAS AYURVEDA MEDICAL COLLEGE

This is to certify that the dissertation titled "CRITICAL ANALYSIS OF KUSHTA

under the guidance of

Dr.Raghavendra Udupa M.D (Ayu), Asst.Professor & H.O.D, Department of Post

Head of the Department

ALVAS AYURVEDA MEDICAL COLLEGE

I here by declare that this dissertation entitled "CRITICAL ANALYSIS OF

Alvas Ayurveda Medical College, Moodbidri,

I here by declare that Rajiv Gandhi University of Health Sciences, Karnataka

Alvas Ayurveda Medical College, Moodbidri,

Rajiv Gandhi University of Health Sciences, Karnataka.

The 18 varieties of Charakokta Kushta may not be identified individually

DISCUSSION & CONCLUSION 91 - 103

2.1 Inter relationship between Graha and Rashi

2.2 Strong and weak positions of Graha

2.3 Mutal relationship between Grahas

2.4 Karakatwa of Graha

2.5 Duration of Dasha of each Graha with respective to

2.6 Relation of Graha with Dosh, Dhatuand

2.7 Relation of Graha with Angavayava, Rasa, Rutu and

2.8 Swaroopa or Garbha according to ruling Graha

2.9 Relation of Duration of disease with Nakshatra

2.10 Parihara for different disease according to Ayurveda

3.1 The varities of Mahakushta

3.2 The varities of Kshudrakushta

3.3 Classification of Kushta according to Dosha

3.4 Classification of Kushta according to Definition

3.5 Viruddhaharaja Nidana

3.6 Mithyaharaja Nidana

3.7 Mithyaviharaja Nidana

3.8 Vega vidarana and panchakarmaApacharaja Nidana

3.9 Acharaja Nidana

3.11 Kapala Kushta

3.12 oudumbara Kushta

3.13 Mandala Kushta

3.15 Pundarika Kushta

3.16 Sidhma Kushta

3.17 Kakana Kushta

3.18 Eka Kushta

3.19 Charma Kushta

3.20 Kitibha Kushta

3.21 Vipadika Kushta

3.22 Alasaka Kushta

3.28 Dadru Kushta

4.1 Distribution of 50 patients of Kushta and 50 Healthy

4.2 Sex wise distribution of 50 patients of Kushta and 50

4.3 Religion wise distribution of 50 patients of Kushta and

4.4 Occupation wise distribution of 50 patients of Kushta

and 50 Healthy volunteers

4.5 Socio Economic status wise distribution of 50 patients

of Kushta and 50 Healthy volunteers