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Abstract
Roga Marga represents the actual pathways of diseases and plays a crucial role in Samprapti Janana.
Therefore, for understanding Samprapti Vighatana, the insights from Rogamarga can be invaluable. As
the site of Kha-Vaigunya, Rogamarga supplies and strengthens the root causes of Samprapti, acting as an
ignition point.Roga Marga is useful not only for prognosis but also in therapeutics. Doshagati refers to the
various movements of Doshas, which may or may not lead to disease. By studying these movements, one
can predict the presence of channels or passages that favor the movement of either vitiated or non-vitiated
Doshas. In a healthy state, there should be no Rogamarga reserved for the travel of morbid Doshas.
However, in unhealthy conditions, Srotas that are intended for specific functions may convert into
Rogamarga, becoming responsible for the manifestation of diseases.
Keywords : Doshagati, Rogamarga, Samprapti,Kha-Vaigunya .
P
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Year of Establishment – 2016
INTERNATIONAL JOURNAL OF DIAGNOSTICS AND RESEARCH
Corresponding author: Dr. Sanjulata Naik
Article Info: Published on : 15/04/2025
Impact Factor : 1.013
Pathophysiological Analysis Of Doshagati And Rogamarga
Dr. Sanjulata Naik
1
, Dr. Sarita Mohanta
2
1
MD Scholar, Department of Roga Nidan Evam Vikriti Vigyan, Government Ayurvedic College & Hospital,
Balangir, Odisha
2
Prof. & HOD, Department of Roga Nidan Evam Vikriti Vigyan, Government Ayurvedic College & Hospital,
Balangir,Odisha
Cite this article as: - Dr. Sanjulata Naik (2025) ; Pathophysiological Analysis Of Doshagati And Rogamarga;Inter.J.Dignostics
and Research 2 (3) 15-22, DOI : 1 0 . 5 2 8 1 / z e n o d o . 1 5 1 9 3 2 34
G
A
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Introduction:
The idea of Rogamarga was explained by Acharya
Charaka in the Sutrasthana Tistraishaniya Adhyaya
of Nirdesha Chatushka.The term
"Rogamarga"describes the pathways that depict the
pathological conditions of Dosha (toxins), which
show a particular inclination for specific tissues and
organs.Chakrapani underlines its significance in
interpreting "Sadhyasadhyata"
[1]
(prognosis).
Understanding the morphological, physiological, and
pathological characteristics of Rogamarga is crucial
to appreciating its significance in relation to disease.
Before beginning management, it is imperative to
have a complete grasp of the pathogenesis of the
condition, which may be accomplished by having a
solid understanding of Rogamarga. The word "Roga"
is derived from the root "Ruj," which denotes the
breakdown of health or strength due to the breakdown
of tissue balance, or Dhatu Samyatha
[2]
. The word
"Marga" means "way" or "passage," implying that in
this sense it denotes regions with weaker Srotas
(channels)
[3]
. Rogamarga thus stands for the
particular pathways that disease processes
follow.Through Rogamarga, the onset, course, and
recurrence of Vyadhi (illness) are depicted.
Arunadatta calls it "Bahyanam Roganam Ayana
Sthana
[4]
,"emphasizing the external roots of diseases,
whereas Acharya Hemadri refers to it as "Bahya
Rogamarga,"which translates to the external routes of
diseases. "Bahya Rogamarga" is defined in this sense
as the route for diseases that originate outside the
body. By this reasoning, "Madhyama
Rogamarga"stands for the intermediate pathway, and
"AbhyantaraRogamarga" for the internal pathway
associated with disorders. These concepts, which
each represent distinct locations and dynamics of
disease processes, so classify the many paths through
which diseases can appear. There is a basic
connection between the Gati (movement) of Doshas
and the notion of Rogamarga. Doshagati is the state
of equilibrium between the Doshas, Dhatus, and
organs. On the other hand, Rogamarga refers to the
particular dynamics that are seen as a disease
advances. Therefore, in the context of illness,
Rogamarga is the outcome and Doshagati is the
cause. Rogamarga is important in therapeutic
activities in addition to its value in prognosis.
Rogamarga emphasizes the distinct relationships
between different Dhatus and Ashayas. These
disruptions are guided along certain pathways by
nidanas, or things that upset the Doshas. Particular
tissues and organs, such as the Koshta, Shakha, and
Marma (joint) areas, are often where vitiated Doshas
move through. Therefore, Rogamarga is the
movement of these disrupted Doshas toward
particular tissues and organs, leading to the
appearance of sickness or the progression of
pathology
[5]
.
Doshas are constantly in motion throughout
existence, and this movement is referred to as Gati.
Chakrapani states in the Charak Samhita that "Gati
[6]
means the kind of Avastha (stage) in which these
movements occur. An indicator of life within the
human body is the active movement of bodily
constituents, or Gati. One of the Shadkarana
[7]
, or six
basic principles, that form the basis of Ayurvedic
philosophy, is Karma, which is connected to Gati in
Yoga.
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Aim & Objective :
To elaborate on the physio pathological analysis of
.Doshagati and Roga Marga.
Material & Methods :
This research is based on a review of the literature.
Research publications from PubMed and Google
Scholar were consulted in addition to Ayurvedic
books including Sushruta Samhita and Charak
Samhita.
Classification :
The three types of Dosa Gati and their relation to
Roga-Marga can be explained as follows:
1.Kshaya, Sthana, Vruddhi
[8]
:
Among these Gati, the Sthana Avastha of Dosha is
Prakrita (physiological), while the Kshaya and
Vruddhi Avastha can be either Prakrita
(physiological) or Vikrita (pathological). For
example, the PrakritaVruddhi and Kshaya of Doshas
influence Agni. If the Vruddhi and Kshaya are
significantly increased beyond their normal rhythm
and proportion, the associated Gati becomes Vikrita.
This change occurs through Roga-Marga, as the
channels also become Vikrita, effectively functioning
as Roga-Marga.
2.Urdhwa, Adhah, Tiryak
These three Gatis are considered Prakrita when they
occur physiologically, as seen in processes like
Nisthivana, Mala Mutra Pravritti, and Sweda
Pravritti. However, if the expulsion rate or speed of
Dosha movement through these Gatis is excessively
increased, it can lead to disease. For instance, an
increased Urdhwa Gati results in Chhardi (vomiting),
while an increased AdhahGati can cause Atisara
(diarrhea). Such conditions are termed Vikrita Gati.
3.Sakha, Kostha, Marmasthisandhi
These terms apply to both Dosa Gati and Roga
Marga. Dosa Gati can be classified as physiological
and pathological. Physiologically, Doshas travel
through these structures, which can be analyzed from
anatomical and physiological perspectives.
Pathologically, these Gatis manifest through Roga
Marga, underscoring their role in the disease process.
Classification of Rogamarga According to Acharyas:
1.Bahya Rogamarga (Shakhasrita Marga) :
Doshas travel through the Raktadi Dhatus. Acharya
Hemadridefines Bahya Rogamargaas
Bahirmargaroganam
[9]
, indicating that it refers to
pathways of external diseases. The term "Shakha"
encompasses Raktadidhatu and Tvak
[10]
.
Chakrapanialso notes that Tvak implies the presence
of Rasadhatu. Thus, Shakha includes all seven
Dhatus, forming a single path for Bahya
Rogamarg
[11]
.
2.Madhyama Rogamarga (Marmasthi Sandhi
Marga):
According to Acharya Hemadri, this pathway
involves Doshas moving through the Marmasthi and
Sandhi. The movement of vitiated Doshas through
these areas creates Madhyama Rogamarga. This
includes significant locations like Mahamarm
[12]
,
Basti, Hrudaya, Shira, Asthi, and Sandhi, along with
associated structures such as Sira, Snayu, Kandara,
Dhamani, and Kurcha.
3.Abhyantara Rogamarga (Kosthasrita Marga):
Acharya Hemadri refers to this as
Anthahaanthamargo Roganam, interpreting it as the
internal pathways of diseases. Vagbhata considers it
as Anthakoshta, encompassing Amashaya,
Pakwashaya, and Mahasrotas. It is described as the
hollow portion of the body extending from the buccal
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cavity to the anus, with synonyms including
Mahasrotas, Shareeramadhyam, and Mahanimna
[13]
.
Acharya Sushrutaalso employs the term Koshta to
encompass various sites such as Amashaya,
Pakvashaya, Agnyashaya, Mutrashaya,
Rudhirashaya, Hridaya, Unduke, and Phuphusa
[14]
.
Discussion :
The terms "pathology" and "pathogenesis" in
contemporary science underscore the significance of
understanding disease pathways. Beyond Rogamarga,
the Trividha Gati of Dosha is articulated in relation to
Kosta, Shakha, and Marmasthisandhi. Since the
Tridosha can move throughout the body, the entire
body serves as a pathway for Dosha. Additionally,
beyond Kosta, Shakha, and Marmasthisandhi, all
classifications of Dosha Gati
[15]
—namely Kshaya,
Sthana, Vruddhi, Urdhwa, Adhah, and Tiryak—can
also be viewed as Rogamarga. These pathways
function as channels for both Dosha and Roga. When
Prakruta Doshas travel through these structures, it is
termed Physiological (Doshagati); conversely, when
morbid Doshas traverse these pathways, it is referred
to as Pathological (Rogamarga). The foundation of
Roga Marga lies in the Gati of Doshas. A healthy
relationship between Doshas and Dhatus in a specific
manner is termed Doshagati, while the specific
relationship observed during pathological progress is
referred to as Rogamarga. Thus, in the disease stage,
Doshagati serves as the cause, while Rogamarga
represents the effect.
Physiological analysis of rogamarga
Rogamarga is related to the process of Poshana. The
organs of Abhyantara Rogamargaare involved in
Pachana, which encompasses the digestion of food
and the excretion of waste. For instance, the
Mahasrotas, along with the Annavaha and
Purisavaha Srotas, are linked to the absorption and
conversion of food, as well as the separation of waste.
Additionally, the organs associated with the
Pranavaha Srotasare connected to the intake of
Shuddha Vayuand the expulsion of Malarupa Vayu.
Bahya Rogamargais physiologically interconnected
through Dhatu Parinama. Each Dhatu Agni produces
Saramsha and Kittamsha, from which both
Malamsha and Doshamsha arise. The Saramsha
serves as the foundation for the next Dhatu.
Consequently, any imbalance in the production of one
Dhatu can impact the Dhatu Nirmana Parampara.
Nutrition is obtained through Abhyantara
Rogamargaand flows into Bahya Rogamarga. The
organs associated with Madhyama Rogamargaact as
reservoirs for circulating media, maintaining a
significant and constant volume of blood in contact
with these organs. Additionally, the Poshana
processes across these three Margasare
interdependent
[16]
.
Pathological analysis of Rogamarga:
Rogamarga refers to the pathways through which
Doshas involved in a disease travel. Samprapti
denotes the process from Dosha Sanchayato Vyadhi
Utpatti. Therefore, Rogamarga is closely related to
the Samprapti of a disease. Following Dosha Dusti,
the way Doshas move to different parts of the body
occurs through Rogamarga
[17]
.
The actual role of Rogamarga begins at the Prasara
Avastha. In this stage, the pathways are not vitiated,
but the vitiated Doshas can spread through the
channels. During the Sthana SamshrayaAvastha,
Khavaigunyaoccurs in Rogamarga, which is crucial
for the pathogenesis to unfold. This stage acts as the
ignition point that determines the direction of disease
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pathology. The Moola Sthanaof many Srotas is
interconnected, allowing pathogenesis to progress in
multiple directions. Consequently, the movement of
Kupita Doshafrom one Marga to another can take
place
[18]
.
Disease is more of a process than a static state; it
develops gradually through various stages, with
Rogamarga playing an active role at each step.
Khavaigunya serves as the ignition point for
Samprapti to progress in a specific direction. Doshas
can travel from one Marga to another, whether in
their Vyakta or Bhedhavastha, indicating that
Rogamarga is essentially synonymous with Dosha
Gati. In Bhedhavastha, Rogamarga illustrates the
interconnections between different pathways.
Consequently, one disease can act as a Nidana (causal
factor) for another, facilitating the spread of disease
from one Dhatu to another and from one location to
another through Rogamarga
[19]
.
Pathological and physiological analysis of
Doshagati :
In physiological state of Doshagati, Dosha sare in an
equilibrium state, occupying their designated sites in
the body to perform their normal functions. However,
when these Doshas become vitiated, Doshagati turns
pathological
[20]
. Natural fluctuations in the state of
Doshas throughout different times of the day or
during various life stages do not manifest as disease
and are considered physiological Doshagati.
Significant alterations in the state or movement of
Doshas leads to the initiation of the disease process,
known as pathological state of Doshagati.In
physiological Doshagati, Doshas are in an
equilibrium state, residing in their designated sites
within the body to perform their normal functions.
However, when these Doshas become vitiated,
Doshagati turns pathological. Natural imbalances in
Dosha states—at different times of the day or during
various life stages—do not manifest as disease and
are considered physiological Doshagati. Significant
changes in the state or movement of Doshas initiate
the disease process, referred to as pathological
Doshagati
[21]
Vruddhi, Kshaya, and Sthana (Normal) Gati:
Kshaya is defined as a reduction in the quantity,
quality, or action of Doshas, or a combination of
these factors. When in a state of Kshaya
[22]
, Doshas
lose their normal signs and symptoms. In contrast,
Vruddhi refers to an increase in the quantity, quality,
or action of Doshas. Sthana denotes the normal state
of Doshas, which supports physical and mental
health. Kshayadi Gati describes specific Awastha
(conditions) of Doshas
[23]
.
Urdhwa, Adha and Tiryaka Gati:
Movements of vitiated Doshas in upward or
downward directions that manifest disease are
termed Urdhwa and Adha Gati, respectively
[24]
. For
example, Urdhwa Gati can lead to Chardi (vomiting),
while Adha Gati may result in Atisara (diarrhea). The
movement of Doshas in an oblique or transverse
direction (from Koshtha to Shakha) is known as
Tiryaka Gati, which can lead to Kushtha (leprosy).
Koshtha, Shakha, and Marmasthisandhi Gati:
When vitiated Doshas travel and lodge in any of the
three loci—Koshtha, Shakha, or Marmasthisandhi—
and manifest disease, the movement responsible is
referred to as Kostha, Shakha, or
MarmasthisandhiGati
[25]
.
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Conclusion :
Roga Marga is the site where Kha-Vaigunya occurs,
acting as the ignition point that directs the Samprapti
to develop in a specific pattern. Roga Marga plays a
crucial role in the subclinical, clinical, and
complicated stages of Samprapti. Similar to the
"portal of entry" for infections in modern science,
each Roga Marga has its own defense mechanisms,
whether mechanical or chemical. When these defense
mechanisms are overcome, Kha-Vaigunya sets in.
Pathological Doshagati encompasses the Kshaya and
Vruddhi stages of Doshas, with disturbed movement
in Urdhwa, Adhah, and Tiryak directions, as well as
in specific locations such as Kostha, Shakha, and
Marmasthi Sandhi. Pathological Doshagati, known as
Kopa, includes both Kshaya and Vruddha Doshas.
Pathological Gati manifests disease through the
stages of Shatkriyakala or Avarana.
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