Introduction

Fundamental principles of Ayurveda emphasize on life to be a combination of the four factors which are Sharir, Indriya, Satva and Atma.^[1] In Sharir Sthana of Bruhattrayee, Sira, Dhamani, Srotas, are the constituents of Sharir mentioned detaily and Dhamani being one of them. Dhamani is an integral part of Sharir. Metaphorically Dhamani described as surrounding the Nabhi, resembles an axle hole surrounding by the spokes.^[2]

Sushruta quotes that Dhamani is different from Sira and Srotas. Dhamani is a structure mentioned in Ayurvedic classics which carry Rasa all over the Sharira and maintains the Poshana of the Sharir.^[3] Stressing on the importance of Dhamani Sharir, Acharya Sushruta has dedicated an entire chapter for it in Sharir Sthana where Dhamani is described as originate from Nabhi, of which ten spread upward, ten downwards and four sidewards to entire body. In Sushruta Sahmita, the word Dhamani used in many references such as Moola of Srotas, Nabhi-Nadi, Hridayashrita and in Samprapti of various diseases and so on. Acharya Charaka considered that Strotas, Sira and Dhamani as synonyms of each other.^[4] Acharya presented varying perspectives on its origin and function of Dhamani. We need to underscore and consolidate these scattered references. As Dhamani Sharir encompasses structural, functional, pathological, and clinical aspects, understanding it more deeply through modern aspects of human body is essential for clarifying its applied & therapeutic implications.

Materials and Methods

To approach the objectives scientifically, references collected related to Dhamani from Sushruta Samhita, Charaka Sahmita, Ashtanga Sangraha, Ashtanga Hridaya, Bhavprakasha, and Sharargdhar Samhita and related commentaries. Reviewing various modern literatures, national and international journals, magazines, online resources, prior studies and presented papers, were critically analysed to extract relevant information.

Literary Review

The description of Dhamani is stated by Dalhana as ‘Dhamanat Anilpuranath Dhamani’ which specifies Nirukati of Dhamani i.e. which is pulsating and filling the Vata in it.^[5]

Thus, the thirty Urdhvagami Dhamani are categorized by their divisions and functions. These channels help nourish and support body integrity particularly area above the umbilicus, such as the abdomen, sides, back of the chest, neck, shoulders, and arms.^[15]

Adhogami Dhamani

The Dhamani which moving downward which transport Vata, Mutra, Purisha, Sukra, and Artava downwards from the body. The Dhamani upon reaching the Pittashaya, divides out each into three, resulting in thirty branches.

Among these, each two carry Vata, Pitta, Kapha, Shonita, and Rasa, making ten. Two Dhamani in the intestines transport Anna, two carry Toya, and two in the Vasti carry Mutra. Two Dhamani are responsible for the production of Sukra in the Vrushna, and two for its Visarjana. In women, these Dhamani transport and eliminate Artava. Two Dhamani attached to the Kshudantra handle the expulsion of Purisha, Visarjana, and another eight supply Sveda to those spreading transversely. Thus, the thirty branches of the Adhogami Dhamani are described. These channels support and maintain the parts of the body below the Nabhi.^[16]

Tiryakgami Dhamani

The four Dhamani coursing sidewards branches out into hundreds and thousands of smaller channels become the network of Dhamani and spreading throughout the entire body, maintaining its integrity. Their external openings are connected to the Romkoopa, through which they convey Sveda (perspiration) and Rasa, thus providing the body with soothing nourishment both internally and externally.

The effects and Veerya of Abhyanga, Parisheka, and Avagahan, enter the body through these orifices, aided by the brachaka pitta (heat) in the skin. This process allows the internal organ to absorb these substances, resulting in sensations of either pleasant or painful contact…Su. Sha.9/11

Review of Wave

In modern physiology, a wave within the context of the circulatory and other bodily systems usually refers to oscillations or rhythmic movements of substances, energy, or pressure that propagate through the body's tissues or fluids.

• Sushruta notes that Dhamani forms the base (Moola) of vital channels (Pranavaha, Rasavaha, Mansavaha, and Artavavaha Srotas), asserting its foundational structural role in bodily functions.
• Sharangdhara emphasizes Dhamani’s role in transporting Rasa throughout the body, strengthening the view of Dhamani as a structural conduit.
• Vagbhatta explains that Dhamani and Sira branch extensively, forming a network of vessels, while Kashyap Samhita describes Dhamani’s origin points and extensive branching from the ear base.

These textual references collectively present Dhamani as an essential structural component within Ayurveda, responsible for carrying Rasa and other vital elements throughout the body.

Dhamani as concept

These are the following points which support the evidence that Dhamani explained as a conceptual view by ancient Acharya. In the conceptual view, few topics are incorporated with it like functional aspects and clinical relevance.

Dhamani is categorized based on function:

Types of Dhamani mentioned as in the aspects of its courses and doing particular functions in particular area of Sharir indicates its functional importance.

Acharya Chakrapani noted that ten Dhamani are Ojovaha Dhamani, respo. for carrying Ojas.^[17]

Acharya Sharngadhara says that Dhamani also conduct the Panchavidha Vayu throughout the body. Therefore, all bodily, sensory, and mental functions are regulated by them.^[18]

Acc. to Acharya Kashyapa Dhamani is carrying Vayu along with Agni and Soma.^[19]

Dhamani is considered Panchabhautic and help establish contact between Panchindriya and their respective objects throughout lifetime of human. This contact occurs separately in each Indriya and ceases upon death. While death occurs, Dhamani discontinues its connection with all components of body including Indriya. A primary characteristic of Dhamani is pulsation. As long as a person is alive, Dhamani continue to pulsate & cessation of this pulsation indicates body’s demise.

In Naadi Pariksha Vidhi Adhyaya, Acharya Sharangadhara highlights its clinical relevance by stating that the pulsatile function of Dhamani, known as Jeevasaakshini Dhamani, which reflects as Naadi and this Dhamani also indicative of person’s health and ill-health.^[21]

Several concepts mentioned in Ayurvedic texts are mostly access by functionally as well as clinically concept rather than structurally. Concept of Dhamani also can understand by the same way. That’s why the concept of Dhamani also can access only in living body and can’t see in dead body or cadaver.

In the concept of Dhamani, evidences mentioned in different Ayurveda texts such as etimology, definition, structure, functions, types, significance, numbers, origin, clinical interpretions with diseases, Pancha Bhautika constitutions, involvement in Samprapti of Vyadhi, surgical interpretations, relations with other entities of Sharir Tatva can access only in living body.

Our Acharya used word Sira in Sira Vyadhana for Rakta Mokshana but not stated as Dhamani for Vyadhana. We can say reason as because Dhamani carry Prana & Ahara Rasa, so they might be aware about choose word Dhamani not recommended for Vyadhana & not mentioned as well.

In Sushruta Samhita, as we discussed above Dhamani is described as carrying Shabda, Sparsha, Roopa, Gandha, Anna, Toya, Ashru and Rasa to different parts of the Sharir. They are responsible for comfortable and uncomfortable touch. They are also responsible for circulating vital substances and life energy (Prana) throughout the body, maintaining equilibrium. The subtle flow of Prana through the Dhamani governs the flow of vitality and consciousness. Acharya Sharngdhara states that balance or imbalance of Dosha directly affects the Dhamani or Naadi Gati. In Vataprakopa Naadi is like Sarpavata, in Pittadosha Prakopa Mandookavat and in Kaphadosha Prakopa Naadi Gati is Hansavat. Dhamani is a structure characterized by Dhmana and is responsible for the conduction of Rasaadi Dhatu (nutrient fluids and tissues) and Prana (life force).^[22] The term Dhmana refers to something that is driven or propelled forward with pressure or a rhythmic force. The concept of Dhamani plays a crucial role in understanding of how Prana and physiological functions are maintained within body.

The fact that Dhamani ceases to function upon death further emphasizes their role as life-sustaining channels. The Dhamani can be thought channels through which both physical and subtle waves of energy and nutrients flow. The concept of wave propagation in modern terms, whether through pressure, electrical signals, or energy serves as a bridge to understand the pulsation and dynamic functions of the Dhamani in the context of living physiology. Thus, Dhamani is pulsating with life that resonates with modern interpretations of biological waves, be the circulatory or neural. Dhamani are not static structures but dynamic, living entities where the flow of vitality and consciousness occurs. This parallels the wave dynamics in modern science, where oscillations maintain bodily functions. So, we concluded that the concept of Dhamani and its Dhaman in Ayurveda aligns closely with modern concepts of wave dynamics, which is present in transportation of signals & fluids through Nerves and vessels representing the rhythmic and continuous flow of life energy and physiological functions in the body.

References