Udana Vata for Immunity

The main purpose of this paper was to identify the role of ‘Udana vata’ to increase immunity. The study was divided into Literary Study and Clinical Study. References were studied for different keywords like – Saar, Oja, Bala, Rasayana, Udana vata, etc. So, to prove the concept and for the applied aspect of ‘Udana Vata for Immunity’ a clinical study was performed on patients at OPD level. Patients were selected keeping in view, the ‘desire for maintaining health’ as mentioned in Ayurvedic texts. Selected patients for Rasayana were randomly divided into two groups of 25 patients each. The efficacy of the therapy was assessed on the basis of subjective as well as objective criteria. Traditionally there is no objective assessment criteria is given in texts. Thus, a need aroused to do the same, therefore with the help of modern and traditional knowledge following criteria were developed by me and all patients were examined under following criteria. 1. Saarta scale 2. Bala scale 3. Swara scale 4. Varna scale 5. Smriti scale An attempt was made to find out the best condition for getting rasayana effects. This study was done only for ‘vatatapik rasayana’ (In routine life). There was 72 % marked improved in udana vata group vis a vis only 36% marked improvement in control group. Rasayana are best effective in lehiya form. Oja / Immunity can be improved if lehiya form of rasayana is given in Udana kaal and at udana sthana. Udana consideration is important for best rasayana effects.

The main purpose for a human to maintain their health is to attain 'Moksha' or Liberation from the Karmic Cycle.
The liberation from the Karmic Cycle can only be possible if one's life is quite long enough to complete all works assigned to it. We humans along with completing the destined work, create our own new work by expecting from "Kaayik (Physical), Vaachik (Speaking) and Maansik (Mental) Karma (Deeds)". So, to complete the effect of the works in one lifetime we have to live long enough.
Death is always inevitable, either we can blame to the diseases or the accident for it. We can reduce the chances of early death by reducing the death by diseases. "Rasayana" branch of Ayurveda helps to achieve this goal by increasing Immunity or "Oja".
Ayurveda aimed to increase Oja by right diet, lifestyle or by natural supplements. The 'Samhita' (Classical Texts) has also given lots of formulation to achieve the same.
Immunity plays a vital role for a disease-free society. There are several medicines, food supplements available for immunity enhancement, but most of time we don't see the desired effects of "Rasayana" as per the ayurvedic texts.
The knowledge in the texts is limitless we don't understand it is our limit not with 'The science'.
Considering the fact that Vata is only 'Doer' element in the body and out of all vata, Udana is considered as 'Para' (Best / Above all). Since Oja is also "Para" in the body it can establish a direct connection with it.

Aims and Objectives
(1) To study in detail the principle of 'Udana Vata' as described in classical Ayurvedic texts.
(2) To study in detail the concept of Rasayana and Oja.

Plan of Study
To meet the above said objectives, the study was divided as follows.

Udano naam yat urdwam upeti pawan uttamah [1]
Vata which have 'urdhwa gati' is named as Udana Vata. It is also best in all of the vata types.
In the context here it is referring to "Avalambak Kapha" in natural state. [15] Avalambak kapha while staying at "Urah" Sthana, because of its virya nourishes trik and nourishes Hridaya (seat of Oja) with aahar rasa. It also nourishes other four locations of sleshma with the help of 'Udaka Karma'. [16] Functions of Rasayana arelongevity, memory, intelligence, immunity, youthfulness, excellent lustre, complexion and voice. Optimum physical and mental strength. [17] After analysing all of the rasayana formulations from Charka Samhita it was observed thata. Every formulation was mixed either with dahi (curd)/ ghee/ madhu Honey)/ tila (sesame seeds)/ sharkara (sugar). b. Even 'Amalaki churna Rasayana'should be mixed with ghee/ madhu/ sharkara to make a lehiya (Lickable) form. c. Lehiya form is best for Avalabak kapha. Since both works on common area.

Clinical Study
As the definition of Research is either to invent something new or to throw light on old facts & principles which are traditionally proved as truth first by challenging them then critically re-examining & then either accepted or rejected on the basis of evidences found.
So, to prove the concept and for the applied aspect of 'Udana Vata for Immunity' a clinical study was performed on patients.

Materials & Methods
All the patients were selected for the present study by keeping in view, the 'desire for maintaining health' as mentioned in Ayurvedic texts irrespective of age, sex, religion and economical status. All the patients were treated at OPD level.

Criteria for Selection
 Patients who came for maintaining their health were chosen.  Patients were examined to rule out any possible major disease.

Management of the Patients
All the selected patients for Rasayana were randomly divided into the following two groups of 25 patients each. Patients were also advised not to eat thereafter until complete digestion (samyak pachan lakshana was observed). All of the patients were also advised to follow a heathy lifestyle and diet for 30 days

(2) Control Group (Non -udana vata group)
Patients of this group were given same rasayana. The dose, anupana, duration and even food and lifestyle were kept the same as that of the Management Group. Only criteria changed was 'Kala'. In this group the chyavanprash rasyana was given in any other kala but not in udana kala, i.e. except after evening post meal.

Criteria of Assessment
For assessing the changes, OPD patients were examined weekly. The suitable scoring method for the symptoms and objectives signs were recorded. The efficacy of the therapy was assessed on the basis of subjective as well as objective criteria.

Subjective Criteria
Most of the symptoms & signs of Benefits from Rasayana, described in Ayurveda, are subjective in nature. Therefore, individual feeling of wellness was also considered when assessment was done objectively.
The assessment was done before starting the treatment and after 30 days of rasayana.

Objective Criteria
Traditionally there is no objective assessment criteria is given in texts. Thus, a need aroused to do the same for present times, therefore with the help of modern and traditional knowledge following criteria were developed by me and all patients were examined under following criteria.
 If it is 30 % or less it will in asaar category.  If between 30 % to 60 % it will be in Madhyama saar category.  If it is 70 % or above it will be in Pravar saar category.  [20] Swara and 'Shruti scale' was devised to assess the patients' voice quality.

SWARA (VAAK PRAWRITTI)
 'Sa' taken as 100 Hz for convenience.  Those who were able to produce 'Sa' 'Re' were classified as avar vaak pravritti.  Those who were able to produce 'Sa' 'Re' 'Ga' 'Ma' were classified as madhyama vaak pravritti.  Those who were able to produce 'Sa' 'Re' 'Ga' 'Ma' 'Pa' 'Dha' 'Ni' were classified as Pravar vaak pravritti.  Patients were examined by mobile app for the frequencies. Initial capacity of memorising number of decimal places of 'pi' was taken as base score.

Pitch
After the completion of the Rasayana therapy a new set of pi numbers were provided of the same length and patients were asked to memorise further than that.
 If the person was able to memorise maximum up to 30 decimal places then he was labelled as 'Alpa Smriti' person  If the person was able to memorise maximum from 31 up to 60 decimal places then he was labelled as 'Madhyama Smriti' person  If the person was able to memorise maximum from 61 up to 100 decimal places then he was labelled as 'Uttama Smriti' person 10  20  30  40  50  60  70  80  90 100 Number of patients 48 (96 %) 2 (4 %) 0 (0%)             Improvedif only slight change, but patient remains in same level. (e.g. from madhyam to madhyam but still slight improvement)  Unchangedwhen there is no change in pre and post rasayana.

Results
Results are tabulated considering the maximum change obtained in which parameter.

Discussion
This is the most important part of any research work. It comprises the discussion of important points from Conceptual Study as well as the results obtained from Applied Study. Discussion is nothing but the logical reasoning of observations. If all the points are discussed with proper reasoning then they help to draw proper conclusions. It is a bridge which connects the findings with conclusions. Only a properly done discussion can fulfil the purpose of research work i.e. to draw some conclusion from the findings and results. Therefore, discussion is the main substratum of any type of research work.
 Though the number of patients was very less but an attempt was made to find out the best condition for giving rasayana effects.  This study was done only for vata-tapik rasayana (In routine life) give rasayana in udana kaal only. If kuti praveshik (Special life for rasayan) is needed than only best to give in abhakta kaal.  Medhya rasayana were only which udana vata were not in lehiya form but were in the sanchaar areas of the.  Further extensive studies should be carried out with more detailed parameter for analysis of minor details.

Conclusion
Conclusions are the essence of whole study. In Ancient Research Methodology it is described as "Nigamana". In the discussion part of the study, the work is discussed on the basis of concepts, supported by data and logical reasoning. The conclusions drawn from the scientific discussion are as follows: