CONCEPT OF OVULATION IN AYURVEDA

Ovulation is the release of a mature egg (ovum) from the ovarian follicle. In each menstrual cycle, several ovarian follicles begin to mature and develop under the influence of pituitary hormones. Ayurveda also gives emphasis up on ovulation and considers ovum as one of the essential factor of conception. Aims and objectives- 1) To search and find out the references in relation to Ovulation in Ayurveda. 2) To understand the concept of Ovulation in Ayurveda. Methods:- Ancient Ayurvedic classics were consulted and compiled references out of them for said subject to elaborate as well as to understand the process of Ovulation in Ayurveda. Important observations:- Scattered references are available in Ayurvedic texts regarding ovum and ovulation. Results:- In Ayurvedic texts Ovulation process is elaborated nicely It can be concluded that Vayu(air), Karma(deeds) and Swabhava(nature) are responsible for folliculogenesis as well as ovulation according to the Ayurvedic approach.


Introduction:
Ovulation(1) is the phase of a female's menstrual cycle in which a mature egg is released from the ovarian follicles into the oviduct and is available to be fertilized.. The process of ovulation is controlled by Hypothalmic pituitary Ovarian Axis as per the modern medicine. In Ayurveda it is mentioned that which gives birth to another object by removing its covering or secrecy is called Beeja(Seed). Beeja(Seed) has capability to produce another thing.(2,3). While describing essential factors for conception, it is quoted that Beeja is one of the four essential factors of conception contributed by mother and father. However no any clear description is found at one place/text in this regard is available and very little literary work has been carried out of this subject hence with following aims and objectives this effort has been carried out to understand Ovulation in Ayurveda.
Acharya Sushruta has mentioned about the ovary, when he has described on the subject of Viddha lakshana of Artava Vaha Srotas (Symptoms of trauma to reproductive system). Any abnormality or trauma to the Artavavahasrotas(Reproductive system) may result in Vandhyatva (Infertility), Maithunasahatva (Dyspareunia) and Artavanasha(Amenorrhoea) (25).
These symptoms chiefly Artavanasha(Amenorrhoa) and Vandhyatva(Infertility) relate with the functions of ovaries. In the chapter dealing with the treatment of Ashmari(Stone), Sushruta has restricted to avoid injury to eight vital parts. Among them "srotasi phalayo" means two Phala Srotasa(channels) indicating ovaries. (26).
Acharya Dalhana and Bhavamishra have described the word "Phalamantargatam" as the Garbhashaya(Uterus) but Acharya Gananathasena has mentioned in "Sangnapanchaka" as the ovary in the description of Peshi(muscles), in Sushruta Sharira. Sushruta had described while talking about peshis, that as there are peshis surrounding testis, in a male, just in the same way, there are peshis surrounding ovary which is called as "Antahphala" (27,28). Acharya Sushruta contraindicates Ksharakarma(medicated cautery) in Udavruta Phalayoni (upward displaced ovary)and Apavruta Phalayoni(downward displaced ovary) in the chapter of Ksharakarma(application of caustic alkaline paste). Dalhana in Nibandha Sangraha has commented that Udavrutaphalayoni as "sthanat urdhvagatand" and Apavruttaphala yoni as "sthanat srastand". (29) The word "Anda" directly refers to ovary. These references illustrate the direct description about ovary as well as Beeja Granthi, Phala, Antargataphala as synonyms of the ovary. Expulsion of matured ovum from the Beejagranthi /ovary is known as Beejotsarga(ovulation).

Ovulation(beejotsarga) in relation to vata and karma swabhava
An ancient medical science -Ayurveda says that each and every function of body is determined by Vayu(Vata dosha). It controls all physiological processes which occur in body. This is the reason behind the quotation of Acharya Charaka who says 'Yantra tantra dharah vayu" in Vatakalakaliya Adhyaya. (30) When it is in its normal state; it supports (Dharana) and nourishes (Poshana) the body but vitiated Vata produces many abnormalities in body, when follicle is in Pushpibhuta stage(in the stage of maturation) & its Pravartana(Release) occurs every month (31). The Ahara(Diet) Rasa derived from the consumed Ahara(Diet) by Jatharagni(digestive fire)'s action is subjected to Rasa Dhatvagni to produce Artava(Menstrual blood and/ovum). The Karma of Rasadhatu is Prinana(nourish). As the incidence of description of Stanya (breast milk) and Artava (menstrual blood and/ovum) as the Upadhatu(secondary tissue) of Rasadhatu is prevailing, this Prinana (nourishment) refers to their Updhatus (secondary tissues)also. As this Rasa Dhatu goes on decreasing qualitatively & quantitatively with age, it occur same with Upadhatu. We find the absence of Artava (menstrual blood and/ovum) and Stanya (breast milk) in the old female(37). Though the function of Rasadhatu is vividly available throughout the body it shows specificity in this function varying with the specificity of the Srotasa (channels) to which it is exposed. In the same context; the very scientific explanation of physiology of Beeja Nirmana(formation of seed) is given by Vishvamitra in Sushruta Sutra 14/14, Chakrapani Commentary. He has explained that Rakta (the form achieved by the Rasa after entering into the particular concerned Srotasa) enters into the minute channels which are carrying blood and seed -ovum (Sukshma Kesha Pratikasha Beeja Raktavaha Shira) attaining the particular nuclear form which has the capacity to form Beeja(seed-ovum). In the same context Sushruta described that the Rasa which attains Raktatva -through innumerable Dhamanis(blood vessels), gets Upachita(nourished) to reach the form of Artava(menstrual blood and/ovum). Acharya Vagbhatta describes the whole procedure with the same terminology(38).Here, Acharya Kashyapa ISSN: 0976-5921 Kamini K Dhiman, Concept of ovulation in Ayurveda only differs in the terminologies but has quoted the same things indicating a common gist. He has mentioned that the Garbha(zygote) forming entity is exposed to the Rajovaha Shiras(channels carrying menstrual blood and ovum) where the Rajaha Pravisarjana occurs. This then takes the form of Pushpa (i.e. becomes the seed.) (39,40,41). The presence of this Artava (menstrual blood and/ovum)is there in the body of the female since the foetal stage but it is in the Avyakta (not manifested) form Sushruta in this context says that this Raja becomes Upachita (

Conclusion:
In Ayurvedic texts Ovulation process is elaborated nicely It can be concluded that Vayu(Vata dosha), Karma(deeds) and Swabhava(nature) are responsible for folliculogenesis as well as ovulation according to the Ayurvedic approach.