E-ISSN:2456-3110

Review Article

Meda Dhatu

Journal of Ayurveda and Integrated Medical Sciences

2023 Volume 8 Number 3 March
Publisherwww.maharshicharaka.in

Concept of Meda Dhatu with special reference to Sthoulya

Reethapriya B.1*, Huddar J.2, Biradar P.3, Nimbal S.4
DOI: http://dx.doi.org/10.21760/jaims.8.3.25

1* B.R. Reethapriya, Post Graduate Scholar, Department of Samhita Siddhanta, Dr BNM Rural Ayurvedic Medical College Hospital and P.G Research Center, Vijayapura, Karnataka, India.

2 J.C. Huddar, HOD and Professor, Department of Samhita Siddhanta, Dr BNM Rural Ayurvedic Medical College Hospital and P.G Research Center, Vijayapura, Karnataka, India.

3 Pushpa Biradar, Assistant Professor, Department of Samhita Siddhanta, Dr BNM Rural Ayurvedic Medical College Hospital and P.G Research Center, Vijayapura, Karnataka, India.

4 Shilpa Nimbal, Assistant Professor, Department of Samhita Siddhanta, Dr BNM Rural Ayurvedic Medical College Hospital and P.G Research Center, Vijayapura, Karnataka, India.

Ayurveda is the science of life which is based on Adharbhuta Siddhanta that is Basic principles. Many Basic principles are explained in Ayurveda which are helpful for better understanding of Ayurvedic concepts. Among them Dhatu is also having prime importance which is explained in Ayurveda. Now a days Sthoulya has become a very common lifestyle disorder due to improper food habits, sedentary life style and change in sleep pattern. The role of Meda Dhatu in Sthoulya is inevitable since the derangement in Medadhatwagni arrests the formation of further Dhatus and may even harm the longevity of the individual. Hence proper and healthy life style is very much essential in Sthoulya.

Keywords: Adharbhuta Siddhanta, Dhatu, Meda Dhatu, Medadhatwagni, Sthoulya

Corresponding Author How to Cite this Article To Browse
B.R. Reethapriya, Post Graduate Scholar, Department of Samhita Siddhanta, Dr BNM Rural Ayurvedic Medical College Hospital and P.G Research Center, Vijayapura, Karnataka, India.
Email: 		B.R. Reethapriya, J.C. Huddar, Pushpa Biradar, Shilpa Nimbal, Concept of Meda Dhatu with special reference to Sthoulya. J Ayu Int Med Sci. 2023;8(3):134-138.
Available From
https://jaims.in/jaims/article/view/2349

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2023-01-28 2023-01-31 2023-02-07 2023-02-14 2023-02-21
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
Nil Nil Yes 19%

© 2023by B.R. Reethapriya, J.C. Huddar, Pushpa Biradar, Shilpa Nimbaland Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

Journal of Ayurveda and Integrated Medical Sciences 2023;8(3)134
Reethapriya B et al: Concept of Meda Dhatu with special reference to Sthoulya

Introduction

Ayurveda has mentioned theories of Tridosha, Sapta Dhatu and Trimala which governs physiological functioning of body and helps to maintain general health. The equilibrium of these three is very important for healthy physical and mental state. The imbalance in Doshas and Dhatus leads to pathological manifestation in the body. Amongst them the concept of Dhatu is very essential for describing structural and physiological components of body.

Sharira is made up of Sapta Dhatu but Sthoulya purushas are nourished excessively by Meda Dhatu and other remaining Dhatus get malnourished. When Kapha increases in abnormal fashion, fat metabolism is hampered and person becomes Sthoola.

The Mamsa which is digested completely by Medadhatuswaagni is called as Meda Dhatu. Sthoulya is abnormal and excess accumulation of Meda Dhatu. The fact that Acharyas had a comprehensive idea of the disease is clear from the explanations found.

Both Acharya Charaka and Susruta perceived it as a very serious health problem and hence Acharya Charaka considered it among the Astanindita purusha. Acharya Susruta mentions both Sthoulya and Karshya as Rasa Nimita, thus highlighting the importance of the type, frequency and amount of food consumed by a person in causing either Sthoulya or Karshya.

Review of Literature

Nirukti of Meda Dhatu: The Mamsa which is digested completely by Medo Dhatu Swaagni is called as Meda Dhatu.[1]

Panchabhautika Sanghatana: According to Acharya Charaka, Meda Dhatu is predominantly formed of Jala Mahabhuta.[2]

According to Acharya Susruta, Meda Dhatu is predominantly formed of Jala and Pruthvi Mahabhuta.[3]

According to Astanga Sangraha, Meda Dhatu is also considered as a Sneha dominant Drava Dhatu, which is Guru and Snigdhagunayukta. It is also Teja and Bhrajishnutayukta which is dominated mainly by Jala Mahabhuta.

Meda Dhatu Guna

Meda Dhatu is Snigdha, Sthira, Guru, Sandra and Mrudu.

Properties of Meda Dhatu are similar to Kapha Dosha, as both of them are predominantly formed of Jala and Prithvi Mahabhuta.[4]

Meda Dhatu Karma

nehana, Swedana, Dridatva and Asthiposhana are the main Karma of Meda Dhatu.

Karma CS SS AH AS
Snigdhatwa + + + +
Asthiposhana + + + +
Netrasnigdhata _ _ _ +
Gatrasnigdhata _ _ _ +
Sharira poshana _ _ _ +

Medavahasroto Moola

Charaka Vrukka Vapavahana
Sushruta Vrukka Kati
Vagbhata Vrukka Mamsa

Upadhatu of Meda Dhatu

Snayu and Sandhi are Upadhatu of Medadhatu.

Mala of Meda Dhatu

Sweda is the Mala of Meda Dhatu.[5]

Meda Vriddhi: According to Acharya Sushruta, increase of Medas produces Snigdata in the Sharira, increase of abdomen and flanks, cough, dyspnoea, bad smell etc.[6]

According to Acharya Vagbhata, Meda Vridhi causes fatigue, increased breathing even after little work, drooping of the buttocks, breasts and abdomen.[7]

Meda Kshaya: According to Acharya Charaka, in the event of Meda Kshaya, there is cracking of the joints, lassitude of the eyes, exhaustion and thinness of the abdomen.[8]

According to Acharya Susruta, decrease of Meda gives rise to enlargement of spleen, feeling of emptiness of joints, dryness and craving for fatty meat.[9]

According to Acharya Vagbhata, decrease of Medas causes loss of sensation around waist region (Katiswapa), Pleeha Vruddhi (Spleenomegaly), Krishangata (Patient looks very thin and emaciated).[10]



Journal of Ayurveda and Integrated Medical Sciences 2023;8(3)135
Reethapriya B et al: Concept of Meda Dhatu with special reference to Sthoulya

Sthoulya: Sthoulya is the condition in which there is increase of the Meda and Mamsa Dhatu which causes flabbiness and pendulous appearance in the Udara, Spik and Sthana (Abdomen, Buttocks and Breasts). This improperly formed Medodhatu causes Uthsahahani in the individual.[11]

Samprapti: Acharya Charaka has narrated the pathophysiology of Sthoulya by highlighting the Medasavruta Vata. It states that the Nidana increases Medas alone at the cost of other Dhatus in vulnerable people. Due to Avarana of Vayu by Medas, Vata is specially confined to Koshta, resulting in exaggerated speed of digestion. This causes the habit of over eating and repeated intake of food.[12]

Derangement of Agni leads to production of Ama, which disturbs Dhatvagni of Medadhatu and blocks the proper formation of further Dhatus. Improperly formed Medadhatu accumulates in the body causing Obesity. Accumulated fat causes disturbance to the movement of Vata, which in turn increases appetite. Patient therefore eats more and entire food is then converted into improper fatty tissue creating a vicious circle.

The version of Susruta Samhita regarding the pathophysiology of Sthoulya differs slightly from that of Charaka Samhita. It states that Sthoulya is Rasanimittaja. Due to indulgence of Nidana, there will be formation of Annarasa (Amarasa), which is predominantly Madhura in nature. As a consequence of this, the process of Dhatu Parinama is hindered resulting in excess Sneha and Medas due to Dhatwagnimandya ultimately leading to Sthoulya.[13]

Nibandha Sangraha Vyakhya of Dalhana on Sushruta Samhita elaborates and throws more light on this process of pathogenesis. The commentary tries to critically analyze how Ama is produced in people who are predominant of Medas, though they have Teekshnagni. The reasons attributed for Amotpati are Dhatwagnimandya and Adhyashana. Even though Medasvi people have Tikshnagni the Dhatwagnimandya eventually leads to the production of Ama.

The Amarasa which is produced due to Rasadhatwagnimandya, remains in Ama Avastha itself in the Dhatu Poshana Krama, still Medadhatu Upachaya takes place at the cost of Rakta and Mamsa Dhatu. There are three reasons attributed for this.[14]

1. Due to intake of Vishista Ahara (specific diet) which is conducive to Medadhatu.

2. Due to Adrushta (for which specific reasons cannot be attributed).

3. Due to Marga Avarana by Medadhatu.

In Ashtanga Sangraha, the Samprapti of Sthoulya is explained as follows:

Due to the intake of Nidana such as Guru Ahara, the Anna Rasa produced is predominantly in Amavastha, which mixes up with Sleshma which will be adherent or concealed (Samleena) in Dhatus.

The resultant material causes the Shlatheekarana of Dhatus. As an end result of this process Sthoulya occurs.[15]

Indu Teeka on Ashtanga Sangraha adds that the increase of Meda Dhatu is correspondingly high when compared to other Dhatus in Dhatu Pariposhana Krama because of the specific reasons which are favorable for Meda Vriddhi.

Madhava Nidana tried to integrate the views of both Charaka Samhita and Susruta Samhita in formulating the pathophysiology of Sthoulya.

Indulgence in Nidanas such as Avyayama, Divaswapna, Sleshmala Ahara forms the Anna Rasa which has the predominance of Madhura Rasa as a result of which there is increase of Sneha Guna and Meda Dhatu in the body.

The Medadhatu thus excessively produced causes Margavarodha.

As a result of which other Dhatus are depleted causing symptoms such as inability to perform all the activities, Ksudra Shwasa, Trushna and Moha.

Madhukosha commentary on Madhava Nidana emphasizes the role of untimely food as the cause of the formation of Ama in people who are obese.

In addition to this there is an Upalepa of Madhura Rasa in Annavaha Srotas. As a result of that Annavaha Srotas predominantly contains Madhura Anna Rasa irrespective of Rasa consumed initiating the pathophysiology of Meda Vruddhi.[16]

The Samprapti of Sthoulya explained in Yoga ratnakara, Bhavaprakasha, Sharangadhara, Vangasena, Basavarajeeyam and Gadanigraha, is same as that mentioned in Madhavanidana.



Journal of Ayurveda and Integrated Medical Sciences 2023;8(3)136
Reethapriya B et al: Concept of Meda Dhatu with special reference to Sthoulya

Lakshanas

Lakshana CS[17] SS[18] AS[19] MN[20] BP[21] YR[22]
Ayuhrasa + - + + - -
Alpa Prana - + + + - -
Alpa Vyavaya - + - + + -
Aayasa - - + - - -
Angashaithilya + + - + + -
Chala Udhara + - + + + +
Chala Sthana + - + + + +
Chala Spik + - + + + +
Daurbalya + - + - + +
Daurgandhya + + + + + +
Gatrasada - + - + + -
Gadagadatva - + + - - -
Javaparodha + - + + + +
Krichra Vyavayata + + + + + +
Kshudadikya + + + + + +
Kasa + +   + + -
Kshudra Shwasa + + + + + +
Moha - - - + + +
Nidradhikya - + + + + +
Pipasadhikya + + + + + +
Swedadhikya - + + + + +

CS – Charaka Samhita, SS – Sushruta Samhita, AS – Astanga Sangraha, MN – Madhava Nidana, BP – Bhava Prakasha, YR – Yoga Ratnakara.

Discussion

Ayurveda clearly explains the concept of Meda Dhatu in classics. Meda Dhatu plays a prominent role in the pathogenesis of Sthoulya. Due to Nidana Sevana like Atibhojana, Adhyashana, Guru Ahara Sevana, Atisantarpana, Ayayama, Avyavaya etc. Kapha Dosha gets increased. This Kapha Dosha in turn increases Meda Dhatu due to Ashraya Ashrayi Sambandha. Medadhatwagni Mandya takes place and Vikruta Meda Dhatu gets formed. It leads to Vata Dosha Avarana in Kosta which makes the Agni Teekshna. Like the way the heap of grass on fire starts burning more when the wind blows, the same way the Vata Dosha increases the Agni. The person will start consuming more food due to Teekshnagi. Therefore, excessive formation of Medas occurs and further Dhatus remains unformed due to the Dhatwagnimandya of Medas, thereby resulting into Sthoulya.

Sthoulya is Santarpana Janya Roga and it results due to derangement in metabolism thereby only Medas sustains and restricts the formation of other

Dhatus. The disease progression takes place on the basis of Avarana due to Medas which affects Vayu and Agni in Kosta. Agni and Medas do possess a vibrant role in Sthoulya Samprapti and correction of these through proper Shodhana followed by Shamana Chikitsa and modification of life style helps to maintain a healthy life.

Conclusion

The Mamsa which is digested completely by Medo Dhatu Swaagni is called as Meda Dhatu. Sthoulya is abnormal and excess accumulation of Meda Dhatu. Spik, Sthana, Udara Lambana are Pratyatma Lakshanas of Sthoulya. Meda Dhatu plays a prominent role in Sthoulya Samprapti.

Reference

1. Mishra BS. Bhavaprakasha, Poorvardha, Vol-01, 7th edition, Chowkamba Sanskrit series office, Varanasi.

2. R Vidyanath. Charaka Samhita, Vol-2, 1st edition, Chaukhambha prakashak, Varanasi, Sha-7/16.

3. Subhash Ranade. A text book of Sharira Kriya Vijnan, Vol-2, 3rd edition, Chaukamba sanskrit pratishtan, Delhi. Pg 188.

4. Subhash Ranade. A text book of Sharira Kriya Vijnan, Vol-2, 3rd edition, Chaukamba sanskrit pratishtan, Delhi. Pg 191.

5. Acharya Yadavji Trikamji. Charaka Samhita of Agnivesha, Krishnadas Academy, Varanasi, Chi:15/17-18.

6. KR Srikantha Murthy. Susruta Samhita, Vol-1, 2nd edition, Chawkhamba Orientalia, Varanasi, Su-15/14, Pg: 102.

7. KR Srikantha Murthy. Vagbhatas Astanga Hrudayam, Chawkhamba krishnadas academy, Varanasi, Su-11/10, Pg: 157.

8. R Vidyanath. Caraka Samhita, Vol-1, 1st edition, Chaukhambha prakashak, Varanasi, Su-17/66, Pg 535.

9. KR Srikantha Murthy. Susruta Samhita, Vol-1, 2nd edition, Chawkhamba Orientalia, Varanasi, Su-15/9, Pg: 100.

10. KR Srikantha Murthy. Vagbhatas Astanga Hrudayam, Chawkhamba krishnadas academy, Varanasi,Su-11/18, Pg: 159.


Journal of Ayurveda and Integrated Medical Sciences 2023;8(3)137
Reethapriya B et al: Concept of Meda Dhatu with special reference to Sthoulya

11. Acharya Yadavji Trikamji. Charaka Samhita of Agnivesha, Krishnadas Academy, Varanasi, Pg 117.

12. Acharya Yadavji Trikamji. Charaka Samhita of Agnivesha, Krishnadas Academy, Varanasi, Pg 116.

13. Acharya Yadavji Trikamji. N.R Sushruta Samhita of Sushruta, 7th edition, Chowkamba Orientalia, Varanasi. Pg 73.

14. Acharya Yadavji Trikamji. N.R Sushruta Samhita of Sushruta, 7th edition, Chowkamba Orientalia, Varanasi. Pg 74.

15. Jyotimitra. Ashtanga Sangraha of Vriddha Vagbhata, 2nd edition, Chaukhamba Sanskrit series, Varanasi. Pg 184.

16. Yadunandan Upadhyaya. Madhavanidana, 20th edition, Chowkambha sanskrit bhavan, Varanasi. Pg 29.

17. Shastri K. Chaturvedi G, Charaka Samhita, Vol 1, 21st edition, Chaukhamba Bharati Academy, Varanasi, Pg 411.

18. Shastri AD. Susruta Samhita, Vol 1, 14th edition, Chaukhamba sanskrit samsthan, Varanasi,Pg 62.

19. Shastri LC. Astanga Sangraha, Vol 1, 3rd edition, Baidyanath Ayurveda Bhavan pvt ltd, Nagpur. Pg 694.

20. Upadhyaya Y. Madhavanidanam, Vol 2, Uttararda, 27th edition, Chaukhamba Sanskrit Samsthan, Varanasi,Pg 28.

21. Shastri BS. Yogaratnakara, Vol 2, Uttararda, 5th edition, Chaukhamba Sanskrit Samsthan, Varanasi, Pg 97.

22. Mishra BS. Bhavaprakasha, Vol 2, 7th edition, Chaukhamba Sanskrit Samsthan, Varanasi, Pg 405.


Journal of Ayurveda and Integrated Medical Sciences 2023;8(3)138