E-ISSN:2456-3110

Review Article

Concept of Hridaya

Journal of Ayurveda and Integrated Medical Sciences

2024 Volume 9 Number 6 JUNE
Publisherwww.maharshicharaka.in

Ayurvedic concept of Hridaya and its Embryological Development

Priyanka1*, Sachin Sharma2
DOI:10.21760/jaims.9.6.14

1* Priyanka, Post Graduate Scholar, Department of Rachana Sharir, Institute for Ayurved Studies Research, Kurukshetra, Haryana, India.

2 Sachin Sharma, Associate Professor, Department of Rachana Sharir, Institute for Ayurved Studies Research, Kurukshetra, Haryana, India.

According to Ayurveda, the heart, or Hridaya, is one of the body's essential organs. Any harm done to the Hridaya can lead to serious illnesses, serious problems, or even death because it is one of the Trimarams and Dasha Pranaayatana. According to Ayurvedic texts, the heart is an organ with a broad range of functions in addition to being a blood pump. According to Ayurvedic classics, Hridaya is the seat of intellect and life and governs the body, mind, and senses. The essence of Rakta and Kapha makes up the heart. Thus, vitiated Rakta and Kapha are crucial to understanding the pathophysiology of many cardiac conditions. In this article we mainly emphasis on Hridaya Nirukti, Hridaya Uttpatti, and disorders related to deformity in structures in embryological development in Ayurvedic perspective.

Keywords: Ayurveda, Hridaya, Heart, Trimarmas, Dasha Pranaayatana, Rakta, Uttpatti.

Corresponding Author How to Cite this Article To Browse
Priyanka, Post Graduate Scholar, Department of Rachana Sharir, Institute for Ayurved Studies Research, Kurukshetra, Haryana, India.
Email: 		Priyanka, Sachin Sharma, Ayurvedic concept of Hridaya and its Embryological Development. J Ayu Int Med Sci. 2024;9(6):98-103.
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https://jaims.in/jaims/article/view/3249

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2024-04-16 2024-04-24 2024-05-03 2024-05-13 2024-05-23
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
Authors state no conflict of interest. Non Funded. The conducted research is not related to either human or animals use. 12.44 All authors have accepted responsibility for the entire content of this manuscript and approved its submission.

© 2024by Priyanka, Sachin Sharmaand 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].

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Introduction

Term Hridaya was well explained in vedas and consider it as vital oragan since that time. Vedas are the ancient most written treatises of knowledge. Ayurveda being considered as upveda of Atharveda. Acharya Kashyap considers Ayurveda is the 5th Veda. The term Hridaya, it was thought to refer to an organ system that included the Shirasthahridaya i.e. brain (cranial hridaya) and Urasthahridaya (thoracic hridaya), or the heart.[1] Yogvashishtha makes it quite evident that there are two Hridayas: a thoracic and a head one. According to Satpathbrahman and Brihadaranyak, the word Hridaya comes from three verbs: HRU means Harati (to receive from) or "abduct", "DA" means "to

give" or "donate," "YA" denotes self-generated rhythmicity for contraction and relaxation, or "in Gatou," which means to control.[2]

Therefore, the term "Hridaya" itself describes its function: Hri-the suction activity of Hridaya (i.e., venous return), Da-the pumping activity of Hridaya (i.e., supply of oxygenated blood) and Ya-controls these two activities. As a result, Hridaya is the bodily organ that receives, releases, and moves; the heart is the organ in question. Both when awake and when sleeping, the Hridaya is constantly contracting and relaxing. Even when we are sleeping, this activity still goes on, albeit more slowly.

Marmas are essential because they are the locations throughout the human body where each of the twelve Pranas resides in a different concentration (Prana Sthana) which is essential for the continuance of biological functions. Trimarmas are Shir (head), Hridaya (heart), and Basti (urinary bladder). Even now, the final causes of death include cardiac arrest, brain death, and renal failure. Acharya Shushrut identified Hridaya as a Marma sthana of the Sadhyapranhar variety[3] (based on prognosis of injury, i.e., vital organ and if disturbed, may cause instantaneous death) and Acharya Charak also identified Hridaya as one of Trimarma and Dasavisheshaayatana.[4] This region has been classified as Pranayatan. Prana (life) and Ayatana combine to form the word Pranayatana (Seat in Ashrayasthana). Because Pranayatana is the seat of life and an essential component of the body, any trauma or complications therefrom result in death.

Acharya Kashyapa also identified Hridaya as Pranayatan and Mahamarma.[5] Charaka refers to it as Mahamarma because it is the location of Chetana, Manas, and all the other Pranas. This Urastha hidaya was seen by the Samhitas as a hollow organ, an Aashaya,[6] a Kostha[7] according to Sushruta, and a Kosthanga[8] according to Charaka and Vagbhata.

According to the constitution, the Hridaya is a form of Sira Marma[9] since it provides Rasa, Rakta, and Oja to all of the body's Srotas through Siras like the one that the mountain ranges that, through their rivers, supply the entire planet with water, food, and life.[10] According to Vagbhata, Hridaya is the Moola of the Siras[11], and the Siras are Rakta-Updhatu. It is Sira Marma because the heart has an abundance of vessels resulting from the interplay between Rakta and Medas. As to Ayurveda, the Hridaya begins with the essence of Shonita, which includes Rakta and Kapha, and grows into a muscular organ, similar to the myometrium.[12]

Definition of Hridaya
The Marma located in thorax in between two breast and near to esophageal orifice, where resides the Sattva, Raja and Tamas Guna, is known as Hridaya.[13]

Synonyms
As per Amarkosh: Cheta, Swantam, Hrit and Manas.[14] As per Charak: Mahaphala, Mahat and Artha.[15]

Location
According to Acharya Sushruta, Hridaya is located in the chest region or thorax , above esophageal orifice, between two breasts. Additionally, he says that Pleeha (spleen) and Phuphus (lung) are positioned below left side of Hridaya, while Yakrut (liver) and Klome (mediastinum) are positioned below right side of Hridaya while describing Garbh Vyakarana Sharir (embryology).[16] Aacharya Sharanghdhar further claimed that Hridaya is situated in the space between the breasts in the thorax.

Size
The dimensions are about 4 Anguli or about the size of individual's fist.

Shape
It is shaped like an inverted lotus with a downward-facing apex, or Adhomukha Pundrika.[17]


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It is associated with ten Mahadhamanies, or pulsating vessels that provide blood, nourishment, oxygen, and immunity to the body as a whole.

Marma

Hridaya is type of Sira Marma,[9] Sadyo-Pranahara Marma[3], considered in Trimarma and Dashvishesa Ayatana.[4]

Embryological development

As per Ayurveda, the Hridaya develops from essence of Shonita and Kapha Dhatu or tissues and develops into muscular organ.[16] Genetically, originates from Matraj Bhava as Mriduni Matrajani as per Acharya Sushruta which clearly indicates maternal dominance in formation of Hridya.[18] Garbhotpadakabhava described by Acharya Charaka and Sushruta clearly stated that soft organs present in body are considered to be formed from maternal source (Matraj Bhava).

According to some, Hridaya is composed primarily of Rakta and Kapha. The organogenesis will proceed normally if the Doshas are in their natural state, which is in Prakrut Avastha. The Sara Bhaga of Kapha, or Shuddha Kapha, and the Sara Bhaga of Rakta, or Mansa, combine during the Hridayotpatti. It indicates that the Hridaya is made up of Mansa, Suddha Kapha, and Sarvadhatu Sara, or Oja with mother Rasa and Chetna Dhatu. In addition to Kapha and Rakta, Saptadhatu Sara and Saptadhatu are also required for the formation of Hridaya.

As the formation occurs, the Vayu Mahabhoot assists the Kriya in moving blood, the Akash Mahabhoot forms the Srotas of the Hridaya, or all the chambers, arteries, and veins, and the Prithvi part forms the Sthool Bhaga, Jala Bhaga Sandhan all the Peshi. Agni forms the Sadhak Pitta, or the Spandan in the SA node, the electricity needed for heartbeat. As it provides Bala to the remaining Kapha and Sadhak Pitta for Chetna and Vayu for Vikshepan, the union of the Panch Mahabhoot with Saptadhatusara, that is, Oja, Raktasara, and Avlambak Kapha occurs in heart.
Hence in an individual with Hridroga, it is particularly important to inquire regarding Hridroga on maternal side and disease or deformity in essence of Rakta or Kapha.

Heart bud is created from clear and pure fraction of Rakta, Mansa and Kapha in the second month of intrauterine life.

The mother is referred as Dvihridaya means one who has two hearts when full-fledged heart has evolved from bud by fourth month of Garbhautpatti Karma.[19] According to Acharya Charaka, it starts functioning in third foetal month.[20] Hridaya being Sthana of Mana, Atma manifest number of desires known as Dauhrida that must be fulfilled. If desires are not met, congential abnormalities such as cardiac disease develop may be developed.

Relation of Hridaya with Dosha - Dhatu - Mala

The functions of Hridaya are due to Vayu, specially Prana and Vyana vayu.[21] Hridaya is Sthana of Sadhak Pitta[22], Avalambak Kapha[23] and Oja.[24]

Basic function of heart is pumping the blood and supplies nourishment to tissues all over the body which is mainly controlled by Vyana Vayu. Vyana Vayu controls its rhythmicity as well as contraction and relaxation which continues lifelong in a cyclic manner.[25] Prana vayu accounts for dilatation of the chamber, valves, generate and carry cardiac impulse (Praspand) and diastole of the cardiac cycle. The vitiation of Prana vayu results in dilated cardiopathies or conduction defects.

According to Acharya Sharangdhar, Prana vayu brings Amberpiyush means oxygen inside the body by every inspiration and Udaana vayu gives Bala (energy) to cardiac muscles. Samana vayu has indirect influence on the heart by reaching the first nutritive fluid i.e. Rasa dhatu derived from diet. It travels from intestines into blood vessels and then to Hridaya via action of Saman vayu. Rakta is derived from Rasa[26] and it circulates along Rasa.[27] Rakta floats in Rasa in blood vessels and transports oxygen to tissues.[28] Hridaya pumps rakta along with rasa in all over body.[29]

Formation of Rakta Dhatu & its Upadhatu

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Pure essence of Rakta Dhatu produces subtle Mansa Dhatu which further helps in formation of heart as muscular organ. Upadhatu of heart forms Kandara and Sira which furthers forms the chordae tendinae (made of which fibrous tissue), valves, vessels, ligament, tendons and pericardium. Any deformity in Rakta Dhatu or its Upadhatu can leads to deformity in structure of heart like its walls, valves or septum which leads to abnormal functioning of heart. Sadhaka Pitta resides in the heart, derives its nourishment from the Pachakapitta and it is responsible for fulfilling the desires of the mind.[30] It is responsible for the mental faculties like Buddhi; Medha, ego, courage, fear, anger, rage, excitation, cheerfulness and delusion.[31,32]

Therefore in Hridroga mental signs and symptoms are observed. Disorders of Sadhaka Pitta result in weak action of Hridaya leading to different cardiac disorders owing to defects in conduction system of the heart and ultimately heart failure.[32] The word Sleshma is derived from the verb root, Slisha, means to embrass, thus uniting, healing etc. are the basic functions of Kapha. Unction, binding, to provide firmness, heaviness, virility and strength in the body, patience and absence of greed are the normal function of Kapha.

Avalambaka Kapha is situated in the heart and it accounts for smooth functioning of it by maintaining its nourishment level, supporting lubrication provided to Hridaya by the pericardial fluid and synovial fluid to the thoracic joints, preventing friction between two cells as well as between Hridaya and other organ in the mediastinum and the replenishing fluid to the fluid systems of the body.[33] To perform this function, it receives the essence of Aaharrasa and its potency. Pericardial effusion, pleural effusion and pulmonary oedema also result from disorders of Avalambakakapha.[33] The depletion in Purish (stool) causes reversal of Vayu which leads to pain in cardiac region.

Heart also consider as Sthana of Oja i.e., essence of all seven Dhatus, on which strength (Bala) depends. It protects life against various diseases. After Hriday being formed in Garbha, Oja which is nourishing Garbha enters Hridaya and then functioning of Hridaya begins.[34] Among any of eight basic elements i.e., Rasa, Rakta, muscular tissue, Oja, Prana Vayu, Vyana Vayu, Sadhak Pitta and Avalambaka Kapha gets affected can disturb functioning of Hridaya and cause Hridroga.

Hridaya and Srotas[35]

Srotas is a space within internal environment capable of trans-membranous movement of various body constituents across them like accepting the nutrient fluid processing it to yield various products and disposal of the waste. Heart is the only organ that has characteristic feature of being Srotomoola of two equally significant Srotasas i.e., Pranvaha and Rasavaha Srotosas.

Pathological Aspect On Embryological Development

As embryologically heart is formed by pure essence of Rakta and Kapha. So heart disease can be classified as Raktadushtijanya and Kaphadushtijanya Hridroga. Therefore, it is easy to understand the pathology of cardiovascular illnesses based on the degree of vitiation of Rakta Dhatu in situations such as thrombosis in the heart, heart failure, high blood pressure, low blood pressure, and other conditions can be classified as Rakta Dhatu Dushtijanya Hridroga. Here, Avalambaka Kapha is referred to as Kapha. The cardiac muscle's structural stability depends on Avalambaka Kappa. Thus, at the time this Avalambaka Kapha when the heart is vitiated, it mostly results in structural heart abnormalities such ventricular hypertrophy and valvular heart disease. Comparing these malformations to Raktadhatudushtijanya Hridroga, the majority of them are chronic in character. Congenital diseases, or Janmabal Pravrutta Vyadhi, were explained by Acharya Shushruta. These conditions can be categorised as follows: a) Rasakrut b) Dauruhad Apavharkrut. One could classify congenital heart disease as a Raskrut Janmabal Pravrutt Vyadhi.

Discussion

The word Hridaya consists of three words, i.e. Hri+Da+Ya=Hriday.


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1. HRU for Haratie., to receive,
2. DA for Dadatie., donate, and
3. YA for Yagatie., control of these above two functions i.e., receiving and donating.

Thus, Hridaya refers to an organ that gathers and distributes Prana rhythmically to regulate its transit. According to this definition, Hridaya is both the brain and the heart. As a result, Hridaya can be compared to a heart for receiving and distributing both pure and impure blood (Urastha hridaya) and a brain for thinking, remembering, and processing information (Shirastha hridaya). Hridaya has a lotus resemblance, with a downward-facing apex or mouth. Hridaya is Mool Sthana for Pranavaha Srotas and Rasavaha Srotas. As per Ayurveda, the Hridaya develops from essence of shonita and Kapha Dhatu or tissues and develops into muscular organ. Genetically, originates from Matraj Bhava. Basic elements i.e. Rasa, Rakta, muscular tissue, Oja, Prana Vayu, Vyana Vayu, Sadhak Pitta and Avalambaka Kapha responsible for proper functioning. Along with Vyanavayu and Rakta, Hridaya is responsible for Jeevan Karma, which keeps the body alive by supplying Prana to every part of body. The Rasa-Rakta complex is required for life's sustenance and continuation. Hridaya transports the Rasa, or nutrients and fluids, and the Rakta and Oja, or vital fluids, to all of the body's tissues and organs. Thus, life, vitality, consciousness, the operation of the senses, the mind, and the intellect are all dependent on the healthy functioning of the heart, and happiness and sorrow are thereby indirectly influenced by it. The human heart enables waste elimination and supplies tissues with essential nutrients. Cardiac dysfunction therefore has severe physiological repercussions. Any disturbance to any aspect of the heart i.e., the conduction system, myocardium, valves, and coronary vasculature, can negatively affect pumping efficiency, which leads to morbidity and mortality.

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