death - an ayurveda perspective · 2 days ago · death is an inevitable end of everyone’s life....

www.wjpr.net Vol 9, Issue 8, 2020.

Joshi et al. World Journal of Pharmaceutical Research

1257

DEATH - AN AYURVEDA PERSPECTIVE

Dr. Shwetambari Joshi*1, Dr. Rajendra Urade

2 and Dr. Mamata Adhao

3

1P.G. Scholar, Department of Agadtantra and Vyavahar Ayurveda, Bhausaheb Mulak

Ayurveda Mahavidyalaya, Nagpur.

2H.O.D. and Professor, Department of Agadtantra and Vyavahar Ayurveda, Bhausaheb

Mulak Ayurveda Mahavidyalaya, Nagpur.

3Associate Professor, Department of Agadtantra and Vyavahar Ayurveda, Bhausaheb Mulak

Ayurveda Mahavidyalaya, Nagpur.

ABSTRACT

Ayurveda includes a branch called as Agadtantra, Vyavahar Ayurveda

and Vidhivaidyak which is correlated with the branch of Toxicology,

Forensic Medicine and Medical Jurisprudence respectively of the

Contemporary science. This branch explains all the aspects of death

and other lots of topics. This branch works strictly under the control of

Government and as nowadays Modern medical science is the primary

healthcare service provided by the government, so this branch is totally

governed by Modern healthcare system. (Except Agadtantra which is

very well practised in South India) But our Ayurveda books like

Kautilya Arthashashtra, Manusmruti etc. gives us the proof that this

branch was very well established in Ancient India and lots of things

mentioned thousand of years ago are even relevant to facts explained by Modern medical

science in present scenario. So, here an attempt has been made to collect all the possible

material, scattered in our ancient books, related only to death which includes its definition,

types, process of death as per pachavayu and chakras, its diagnosis and predictions (Arishta

lakshanas), post-mortem examination of dead body (Ashumrutak parikshan), Different

prakruti people reaction towards death and finally the way of dying told by Ayurveda

(Vanaprasthashram) and its corelation with modern science is explained where its possible.

All these findings are very important as they tells us the depth of Ayurveda.

KEYWORDS: Death, Panchavayu, Arishta lakshanas, Ashumrutak parikshan, Prakruti,

Vanaprasthashram.

World Journal of Pharmaceutical Research SJIF Impact Factor 8.084

Volume 9, Issue 8, 1257-1270. Review Article ISSN 2277– 7105

Article Received on

22 July 2020,

Revised on 23 July 2020,

Accepted on 27 July 2020,

DOI: 10.20959/wjpr20208-18319

*Corresponding Author

Dr. Shwetambari Joshi

P.G. Scholar, Department of

Agadtantra and Vyavahar

Ayurveda, Bhausaheb

Mulak Ayurveda

Mahavidyalaya, Nagpur.



1258

INTRODUCTION

Ayurveda is a science of life. So, it explains everything to us i.e. dincharya, ritucharya,

proper diet, exercise, different kinds of diseases, their treatments etc. which is necessary to

lead a healthy, stress-free and a good quality of long life. Similarly, as Death is the last stage

of life and it is also a necessity which keeps our Planet rolling properly, so, Ayurveda also

explains to us different aspects of death in detail.

As declaring death is not just a medical decision, but one has to take account of all the

circumstances which makes it a very delicate decision with no room for error. Ayurveda also

gives a spiritual touch to death process which helps us to accept this last stage of our life

gracefully. So, we have to study all the possible aspects of death according to Ayurveda and

Contemporary science also.

AIMS AND OBJECTIVES

To study all the possible aspects of death from the point of view of Ayurveda.

To compare it with the facts stated in contemporary science.

MATERIALS AND METHODS

The Material for this article has been taken from some published articles and books. Ayurved

Samhitas and some Modern Medicine Textbooks have also been referred to collect the

material relevant to the topic.

DEFINATION OF DEATH[1]

Death is an inevitable end of everyone’s life. But before understanding death, first we have to

understand the definition of life.

Ayurveda describes the combination of Sharir, Indriya, Mana and Aatma as Aayu i.e. Life.

This means that the Life remains stable, until this combination is maintained. And life ends,

when they detach. So, Ayurveda defines Death as the Detachment of Jivatma from sharir or

End of Sharir, Indriya, Mana and Atma.

Whereas the Modern medical science states under the Uniform Determination of Death Act,

1980 that ‘An individual who has sustained either 1) irreversible cessation of circulatory and

respiratory functions, or 2) irreversible cessation of all functions of the entire brain, including



1259

the brain stem is dead.’ And the branch of Medical science which deals with Study of Death,

is called as ‘Thanatology.’

TYPES OF DEATH[2], [3]

Ayurveda states the three main types of death -

1) Kala mrutyu or Su-mrutyu (Natural / Timely death) i.e. due to old age or natural diseases

2) Akala mrutyu (Unnatural / Untimely death) i.e. homicide, suicide, accident

3) Icchamrutyu (Death by choice) i.e. euthanesia or the spiritual death

PROCESS OF DEATH

Ayurveda explains that life leaving the system is so entrenched in it. It is not something

‘poop’ and it will go away suddenly. This happens in stages and it goes away. ‘Because we

came in stages and in stages we will go away’.

Ayurveda explains death as per the Panchavayus or Panchapranas of our body which

controls our body during its lifetime and after death, they leave our body one by one.

According to Ayurveda, only when our breath, heart and brain stop working is not death but

along with this when these Panchavayu exit our physical body completely, is called as

death.[4]

Modern science also describes the process of death in two stages[5]

- 1) Somatic or tissue

death - immediate signs of death 2) Molecular or cellular death - early and late signs of death,

which takes time to occur.

PANCHA VAYUS - THE FIVE VITAL ENERGIES

Once the breath stops, the slow process of the five vayus exiting the body begin in the

following sequence -

(All these processes varies according to the age, sex, general condition of the body, type of

death, surroundings etc.)

Samana Vayu [6]

After death, this is the first vayu exiting the body. Samana vayu

is in the charge of maintaining the temperature and digestion of

the body (‘Samano agnisamipasthaha’).[7]

The first thing that

happens after death is that the body starts cooling down and

stiffening. Samana vayu exits much faster than Prana vayu,

because of the difference between the atmospheric temperature

and the body temperature is significant. Within twenty-one to

twenty-four minutes from the breath stopping, Samana vayu

exits the body completely.



1260

Prana Vayu[6]

Prana Vayu also starts exiting the body, after the breath stops.

This means the respiratory action and thought process will begin

to recede along with the withdrawl of Prana Vayu (‘Uraha

kanthacharo buddhihridayaindriyachittadhruk,

Sthivanakshavathudgaranishwasannapraveshkrut’).[8]

It exits

the body within fourty-eight to ninety minutes, depending upon

the nature of death. If it is a Kala Mrutyu (Natural death) due to

old age, it should be over within sixty-four minutes. But if it is a

Akala Mrutyu (Unnatural death) of a young and vibrant body,

then it can prolong upto ninety minutes. The respiratory and

thought process is on, till this time, not in usual sense, but in a

vague manner. This is why, cremation should be deferred for an

hour and a half, at least.

Udana Vayu [6]

Then, Udana Vayu exits between six to twelve hours after the

breath stops. Once it goes away, then the buoyancy in the body

is also gone. Suddenly, the body becomes heavy. The weight

does not increase, but you can feel the weight much more

simply. This is why people feel a big difference between

carrying a live person and a dead person, ex - when you are

alive, you may weigh 70kg but you don’t feel that weight. But it

is there when you stand on a scale or when you walk etc., but it

doesn’t feel simply because Udana creates buoyancy which

makes you less available to gravity (‘Udano nama yastu

urdhwamupaiti pawanottamaha’[ 9]

, here the word urdhwam

upaiti means working in upward direction i.e. opposite of

gravity)

Apana Vayu [6]

Apana Vayu exits the body, somewhere between eight to

eighteen hours, after the breath stops. Once it starts receding the

body in a major way, then the sensory and motor aspect of the

body is gone (As it gives stimulatory reflexes for excretion -

‘Shukrartava shakrutmutragarbha nishkramankriyaha’).[10]

Even after someone is declared dead, they can still feel

sensations. There have been many number of cases where

people get terrified because a dead body moves a little bit. There

could be negligible movement or mild twitching in the body

because the sensory activity is still active. The life is not fully

convinced that its finished. Its still making an effort of its own.

Vyana Vayu [6]

Vyana Vayu, which is the preservative nature of prana, is the

slowest to exit (‘Krutsnadehacharo vyano

rasasanwahanodyotaha’).[11]

So, when it recedes, rotting

process begins in our body. It takes eleven to fourteen days to

recede if the death is because of an old age and life has became

feeble. But if the death was because of an accident when the life

was still vibrant, unless the body is totally crushed, the

reverberations of this life will continue from somewhere

between forty-eight to ninety days.

Some of the above processes can be correlated with modern science also[12]

, ex - as explained

in Samana vayu, modern science also includes cooling of body - Algor mortis and stiffening



1261

of body - Rigor mortis in early signs of death, then as explained in Apana vayu, modern

science also states that in somatic death there is only physical stoppage of tripod of life i.e.

heart, brain and lungs but individual cells may not die and respond to some chemical, thermal

or electrical stimuli like pupil muscle may contract on application of myotic drugs. These

individual cells dies during the molecular death. So, because of this, in rare instances during

the disposal of the body, the spontaneous movements of muscles may occur after somatic

death but before molecular death. And then as explained in Vyana vayu, modern science also

includes the decomposition or rotting of the body in the late signs of death which takes more

than twenty-four hrs. to some months to happen.

All the vayus do not exit the body at the same time but in a definite pattern, can also be

understood with some examples like, it is well documented that if you keep a dead body for

two to three days[4]

, you will notice that the hair and nails will grow. If it was a man and he

used to shave, you can see this from the facial hair. Therefore, in some countries where they

preserve the dead bodies for a longer time, the undertakers clip the nails and shave the beard.

The skin becoming dried or shrunk, may make a small contribution, but it is mainly because

the hair and nails are special in a way as there is no sensation in these parts of the body

because there is no Prana vayu in them even when you are alive, but the other vayus are

present there. So. immediately after death, when the Prana vayu has exited the body, these

parts of the body are not much affected. This is why, you will observe minimal growth there

until the other vayus exit the body. Also, we can observe this in some patients, like patients

with brain stem death, the excretory, circulatory and gastrointestinal functions continue to

work. This is because, in brain stem death, the Prana vayu and Udana vayu leaves the body

but the other three vayus remain in the body which controls the gastrointestinal, circulatory

and the excretory functions. It is only because the process of withdrawl of the vayu spans

over a period of time[4]

, there is a window of opportunity for outside interventions and

manipulations that can sometimes revive the dead person like cardiopulmonary resuscitation

(CPR).

CHAKRAS - THE GATEWAY OF EXIT[13]

Chakra means ‘wheel’ and refers to energy points in your body. They are thought to be

spinning disks of energy that should stay open and aligned, as they correspond to bundles of

nerves, major organs, and areas of our energetic body that affect our emotional and physical



1262

well being. These chakras are compared with the Nerve Plexuses explained in Modern

Medical Science.

There are total of 114 such chakras, 112 of them are in the body and two outside the body.

The chakras within the body are classified into seven main categories of sixteen each. The

seven main chakras are – 1) Muladhar chakra 2) Swadhishthana chakra 3) Manipur chakra

4) Anahata chakra 5) Vishuddhi chakra 6) Agna chakra 7) Sahasrara chakra.

These chakras are said to be the Exit Gateways of life because after death the Panchavayus

explained above recedes the body through the chakras. It is said that, people end up leaving

through the Muladhara Chakra, located at the perineum if they dies in fear, which happens to

lot of people. This is why we see that at the time of death, many people pass urine or faeces

with a certain force. This is not because of incontinence, but because the prana leaves the

body through the Muladhar Chakra, which is said to be not a good way to die.

The person who is fully conscious will leave through their Sahasrara Chakra, from the top of

their head. This is said to be the best way to leave. Normally the prana just leaves, but

sometimes it actually leaves a physical hole there at the moment of death. We all know that

the bit of the skull at the top of the head does not form in infants for quite some time. That

spot is called as Brahmarandhra. For some people, when they leave the body, an actual hole

is found there.

DIAGNOSIS OF DEATH[14]

Different types of Lakshanas to confirm death as told in Charak Samhita, Sushrut Samhita

and Ashtanga Hridaya are as follows-

1) Bluish discolouration of lips (Nilaushtha)[15]

2) Absence of bleeding from ulcers or on making incisions with sharp instruments

(Kshatajam kshataccha nayatyetani[15]

/ Shashtrakshate yasya na raktameti[16]

/

Kshatatkshatajagamaha[17]

)

3) Swelling of blackish – reddish colour - mostly localized (Krushnaha saraktaha

shwayathushcha[16]

)

4) Falling of hairs (Keshapatan[15]

/ Keshashato[16]

)

5) Tongue becomes whitish (Jivhasito[16]

)

6) Absence of Horripilations even after sprinkling cold water (Shishirairna lomaharsho[15]

/

Sheetabhihi abdhishcha na romaharsho[16]

)



1263

7) Don’t regain consciousness even by strong nasal medication (Na nasyaishchetana

tikshnairna)[17]

8) Looseness of teeth (Dantashaithilya)[15]

9) Non-formation of Contusions or linear marks on the body parts in reaction to blows or

when hit by baton (Nabhihate dandaraji syat[15]

/ Dandahatascha no rajihi[17]

) or If

marks don’t develope on body parts when tied with creepers (Rajyo latabhishcha na

sambhavanti)[16]

10) Stable lower jaw (Hanvo sthiratvam)[16]

From all these lakshanas, the first five lakshanas indicates the cessation of blood circulation

i.e. cardio respiratory system, the next two lakshanas indicate the cessation of nervous

system, while the other indicates the flaccidity of muscles and skin. Above all lakshanas can

be correlated with the Cut test, Magnus test, Pressure test etc.[18]

told by modern science, in

which procedures and materials used are different but the principles are same.

LAKSHANAS EXPLAINED IN AGADTANTRA BOOKS

Mrutlakshanas (Signs of death) explained in Vishavaidyasarasamucchaya[19]

1) Blood is not seen on incision made over the forehead with spike of the paddy seeds and if

at all seen, it is blackish and very small in quantity.

2) If water sprinkled and swept over by hand over hairy area of body, it fails to produce

horripilations.

3) Body of patient doesn’t sink when put into water.

4) If thighs are beaten with shaft, but swelling is not produced. If still doubt arises, body

should be immersed in water and look out for bubbles. Immediate formation of lots of

bubbles indicate death. Observe for sometime, in case of absence of bubbles and if some

bubbles forms, it should be concluded that the death has not occurred and should be tried

with Tikshna Nasya (Insuffulation) and Anjana (Collyrium).

Gatajivalakshanas (Signs of death) explained in Vishavaidyajyotsnika[19]

1) Involuntary passage of urine and faeces

2) No bleeding even after incising forehead

3) Dark and composed body

4) Wet hair and if they remain so for long

5) Floating of body if immersed in water



1264

6) Though hit by a stick, no appearance of stuck marks, anus eyes and mouth if remain open

7) No movement of eyeballs

PREDICTIONS OF DEATH[20]

Ayurveda explains about the prognosis of disease w.s.r. to its sadhyasadhyata, arishta

lakshanas, ojakshaya etc. From these, the ‘Arishta lakshanas’ means the predictions of death.

According to Sushruta, abnormal changes happening in the body, temperament and

constitution are in brief called as ‘Arishta’. While according to Charak, dangerous and

ominous symptoms suggesting definite death of a patient is ‘Arishta’. The Indriya Sthana of

Charak Samhita explains these Arishta lakshanas with specific respect to duration, disease,

purvarupa etc.

It also explains the Factors to be examined for assessment of Arishta lakshanas which are -

Varna, swara, gandha, sparsha, chakshu, shrotra, ghraana, rasana, sparshana, mana,

smruti, akruti, ahara, vihaara, upadrava, chaya, pratichaya etc.

Some of the Arishta lakshanas are - 1) patient vomits the food eaten and whose ingested food

is not digested even if retained (‘Annam na chyavate bhuktam sthitam cha api na

jeeryate’)[21]

2) patient having breathed out a long expiration followed by a short

inspiration

and faints (‘Dirgham ucchasya yo hraswam naro nishwasya tamyati’)[22]

3) patient passing

condensed urine (‘Mutram grathitam’)[23]

etc.

These lakshanas can be correlated with Severe anorexia or difficulty in swallowing, Chyne-

stroke respiration, Concentrated urine respectively which are told as near death symptoms by

contemporary science.

MEDICO – LEGAL ASPECT OF DEATH[24], [25]

Kautilya’s Arthashashtra has described the necessity of Medicolegal Autopsy. This treatise

describes a chapter called as ‘Ashumrutak Pariksha’ which describes the medicolegal aspect

of death, examination of dead body i.e. post-mortem appearances. Kautilya mentioned that in

case of unnatural sudden death, autopsy should be carried out to find out the cause of death

and this autopsy was done after smearing the body with oil (Tailadroni) to bring out the

bruises, swelling and other injuries[26]

and for its preservation. Ayurveda mentions that Taila -

oil is the best medicine for Vatashaman (‘Nasti tailat param kinchit aushadham

marutapaham’).[27]

So, may be after death also smearing the body with taila can slow down



1265

the process of exiting the panchavayus or panchapranas from the body and so could help in

its preservation.

It describes the causes of death and its post-mortem appearances[24], [25]

as follows

(Contemporary science also explains most of the post-mortem appearances like swelling in

hands and legs, marked ligature etc. as stated below) -

Sr. No. CAUSE OF DEATH P.M. APPEARANCE

1) Nirudhochvashatam (Strangulation)

Urine and stool passed out, organs

inflated with air, Swollen hands and

legs, eyes open and neck marked with

ligature (‘Nishkirna mutrapurisham

vatpurnakoshthatwakkam

shoonpadpanim unmilitaksham

savyanjankantham pidana’)

2) Udbandhahatam (Hanging)

All the above signs with contracted

arms and thighs (‘Sankuchita

bahusakthi’)

3) Shoolarapitam

Swollen hands, legs and belly, sunken

eyes and inflated navel

(‘Shoonpanipada udaram

apagataksham udvruttanabhim’)

4) Udakahatam (Drowning)

Prolapsed rectum, eyeballs steady and

outside the cavity, tongue bitten

between teeth, swollen belly (due to

collection of water in stomach)

(‘Nistabdha gudaksham

sandashtajimham adhmata udaram’)

5) Kashthairashmibhirvahatam (killed

with sticks and ropes)

Dead body wetted with blood and

fractured limbs (‘Shonita anusiktam

bhagnabhinnagatram’)

6) Avakshiptam (fall from building etc.)

In case of falling of house etc. over

body, signs of broken limbs are found

(‘Sambhagna sphutitagatram’)

7) Vishahatam (poisoning)

Dark coloured hands, legs, teeth and

nails, loose skin, hairs fallen, flesh

reduced, face with foam and saliva.

(‘Shyavapanipadadantanakham

shithilmansaromacharmanam

fenopadighdhamukham’)

8) Sarpakithatam (snake bite or poisonous

insect bite)

All Vishahatam signs with bleeding

with marks of bites.

(‘Sashonitdansha’)

9) Madangoghatam (due to consumption

of narcotic drugs)

Body disorganized and clothes

scattered with excessive vomiting and

purging. (‘Vikshiptam vastragatram

ativantaviriktam’)



1266

Kautilya[24]

has also told that, in case of Suspected poisoning, the undigested parts of the food

from the stomach were tested by feeding it to birds (payobhihi). If the food was was totally

digested, then some portion of the heart of the dead body was cut down and dropped into the

fire. If it would sound like ‘chit-chit’ and the colour of fire changed to green, blue, red

colours like rainbow seen in the varsha rutu - rainy season, then that death would be

considered due to poisoning.

REACTION OF DIFFERENT PRAKRUTI PEOPLE TOWARDS DEATH[28]

The reactions or behaviours described below can be seen in patients (of hinasattva), who are

going to die or in the people who are going to loose their loved ones or have lost them.

1) VATA PRAKRUTI - The Vata dosha is inherently dry, cold and light in nature (‘Tatra

ruksho laghuhu sheetaha kharaha sukshmaha chala anilaha’)[29]

which governs depletion,

destruction, decay, necrosis, the process of wasting away and shutting down. So, the

active dying process is specifically correlated with vatadosha. Change in smell,

temperature instability, bodily organs shutting down, mottling of the skin, and gurgling

breathing (death rattle) are all vata symptoms which are signs of Impending death.

Symptoms like behaviour of responding unpredictably, speaking to those who are already

passed on, non responsiveness, being spaced out or not present, outbursts of tears or

yelling and the behaviours displaying the movement and rapid dynamism are all

symptoms of vata dosha which we get to see in vata prakruti people.

2) PITTA PRAKRUTI - Pitta represents the forces of transformation and metabolism in the

body and mind. Pitta allows the food to transform into energy and experiences to

transform into opinions, analysis and evaluations. So, it also represents rational aspect of

the intellect. Pitta have hot and sharp qualities (‘Pittam sasnehatikshnoshnam laghu

visram saram dravam’).[29]

So Pitta prakruti people are confident, bright, very passionate, disciplined and perfectionate

but also they can easily become uncontained. This creates an excess of heat in body and mind

which express itself in outburst, anger. tantrums, criticism and jealousy.

As the process of dying is neither controlled nor precise, so this can be a very big challenge

for pitta prakruti people because they are always overcontrolling and demanding, especially

in the times of stress. These strongwilled, leader quality people who always make things



1267

happen in their way, find it very difficult to accept that they have no control over the dying

process. Sometimes pitta prakruti patients or family members are very direct and intense in

communication which is very explosive and sharp due to their feelings of helplessness and

powerlessness.

3) KAPHA PRAKRUTI - Kapha represents the forces of stability and structure in the body

and mind as it provides the physical form to the body. Linked with qualities of earth and

water, kapha is wet, dense, heavy, slow and steady (‘Snighdhaha sheeto guruhu mandaha

shlakshno mrutsnaha sthiraha kaphaha’).[29]

In the mind also it describes the qualities of

gentleness, calmness and consistency which makes them very affectionate and loyal. But

when kapha is out of balance, the same qualities can become stubbornness, lethargy,

withdrawl, depression, issues of attachment and possessiveness.

So, due to all these, though these people have watery emotions such as tears, they may

internalize all these emotions and not show them though they feel it very deeply. And so they

may experience a longer grieving process than others.

THE WAY OF DYING TOLD BY AYURVEDA[29]

– (For Kala Mrutyu)

Every creature in the world, except man, seems to know how to die gracefully. They all know

when it is time to die (except being killed by a predator), so at that time they withdraw to a

quiet place and die gracefully. It is only the human being who is becoming increasingly

graceless. When death comes, people who did not know how to live, will definitely have

problems with how to die.

Ayurveda divides our life in five stages -

1) Balyavastha (Childhood) 2) Brahmacharya (Celibate student) 3) Grihasthashram

(Householder) 4) Vanaprasthashram (Hermit in retreat) 5) Sanyasa (Renunciation).

From these stages, a common man lives upto the fourth stage called as Vanaprasthashram in

which Ayurveda tells the person to handover the household responsibilities to the next

generation, to get withdraw from all the affairs of the world and dedicate their time in gaining

spiritual knowledge and wisdom. In today’s lifestyle, we can compare it with our after

retirement life.

Vanaprastha ashram meant being in communication with the vana or forest. But in todays

era, we can consider it as a protected outdoor space like a ashram with a lot of plantation and



1268

greenery. The Fundamental idea is that after living in a home all your life, now, as the end

nears, you move close to the nature and be aware of this vulnerability. Be in touch with the

earth, you must be in touch with the elements (panchamahabhutas) which constantly reminds

your body that you are just a pop-up and you will go back. People go to Vanaprasthashram

doen’t mean that they are going there to die, it means they have become conscious that they

have to die and so they want to live their life with a certain kind of awareness and

preparation, so that death can happen in the best possible manner. This is not an invitation to

death but a profound acceptance of the human condition. So, Vanaprasthashram is to bring a

deep sense of mortality to this body. Once this body gets completely conscious that it is

mortal, then it will arrange itself properly.

But going to Vanaprasthashram has never been a compulsion till now and then also. Our

Acharyas have certainly shown us a correct way to die but its totally an individual’s choice

that how he wants to spend his life and then how to die. They have left it upto us that how we

apply the principles of Vanaprasthashram in our life. After all, it is always said that, if you

want that moment of death to happen in full awareness, then you have to live a life of

awareness.

DISCUSSION AND CONCLUSION

Thanatology has been evolved a lot over the years, but to have a standard and scientific

criteria for declaring death thousands of years back and the overall perspective towards death,

itself speaks the depth of our Indian Medical Science i.e. Ayurveda.

Through this article, a small attempt has been made to enlighten the topic of Death in

Ayurveda. And it is very clear that we have to explore it a lot in future and should also

perform research studies over it which will help us to understand the Ayurveda more deeply.

ACKNOWLEDGEMENT

I would like to thank my younger brother Mr. Omkar Mohan Joshi, my teacher Dr. Dilip

Sawarkar - Retd. Assistant Professor (Zoology Dept.) and my batchmate Dr. Ujjwala Sakore -

MD Scholar (Ayu.) for their contribution in this article.

REFERENCES

1. Mamata P. Adhao (Ganorkar), Text Book of Vyavahar Ayurved Evan Vidhi Vaidyak

(Forensic Medicine & Medical Jurisprudence), Nagpur; Meherbaba Publishers, 103-104.



1269

2. S. K. Singhal, Singhal’s Forensic Medicine & Jurisprudence, 4th ed., Mumbai; The

National Book Depot: 2011, 89.

3. Sadguru, Death - An Inside Story, Gurgaon, Haryana; Penguin Random House India:

2020, 53 & 55.


2020, 44.

5. S. K. Singhal, Singhal’s Forensic Medicine & Jurisprudence, 4th ed., Mumbai; The

National Book Depot: 2011, 86.


2020, 45 – 46.

7. Ganesh krishna garde, Sartha Vagbhat, Sutrasthanam 12 / 8, Varanasi; Chaukhamba

Surbharti Prakashan, 2016, 55.



9. Anantaram Sharma, Hindi Commentary, Sushrut Samhita, Nidansthan 1 / 14, Vol ll,

Varanasi; Chaukhamba Surbharti Prakashan, 2013, 458.



11. Anantaram Sharma, Hindi Commentary, Sushrut Samhita, Nidansthan 1 / 17, Vol ll,

Varanasi; Chaukhamba2 Surbharti Prakashan, 2013, 458.

12. Mamata P. Adhao (Ganorkar). Text Book of Vyavahar Ayurved Evan Vidhi Vaidyak

(Forensic Medicine & Medical Jurisprudence). Nagpur; Meherbaba Publishers, 108 &

112.

13. Sadguru. Death - An Inside Story. Gurgaon, Haryana; Penguin Random House India:

2020, 48 & 50.

14. Gopendra Chandra Kamal, Sourav Ballav, Ashwini Kumar, S. Bharati, Evaluation of

Diagnostic Techniques of Death - Ayurveda Perspective and Modern Trends in India,

International Journal of Research - Granthalayaha, 2018; 6(6), SDMCA Karnataka:

110 – 111.

15. Vidyadhar Shukla, Ravidatta Tripathi, Hindi Commentary, Charak Samhita,

Chikitsasthana 23 / 33-34, Vol ll, Varanasi, Chaukhamba Surbharti Prakashan, 2010, 546.

16. Anantaram Sharma, Hindi Commentary, Sushrut Samhita, Kalpasthana 3 / 40-41, Vol ll,

Varanasi; Chaukhamba Surbharti Prakashan, 2013, 536.



1270

17. Ganesh krishna garde, Sartha Vagbhat, Uttarsthanam 36 / 36, Varanasi; Chaukhamba


18. Mamata P. Adhao (Ganorkar), Text Book of Vyavahar Ayurved Evan Vidhi Vaidyak

(Forensic Medicine & Medical Jurisprudence), Nagpur; Meherbaba Publishers, 113–114.

19. Gopendra Chandra Kamal, Sourav Ballav, Ashwini Kumar, S. Bharati, Evaluation of

Diagnostic Techniques of Death - Ayurveda Perspective and Modern Trends in India,

International Journal of Research - Granthalayaha, 2018; 6(6), SDMCA Karnataka:

111–112.

20. Murmure Rasika B., Kalaskar Anand V., Lokhande Prasad V., Charkokta Arishta

Lakshanas & Contemporary Signs of Death, IAMJ, 2017; 5(11), SSAM Pune:

4242–4243.


Indriyasthana 6 / 5, Vol l, Varanasi, Chaukhamba Surbharti Prakashan, 2010, 837.





24. Udayveer Shashtri, Kautilya Arthashashtra (Hindi Translation), 4th Adhikaran -

Kantakshodhan, 7th Adhyaya, 82 Prakaran / 1-14, Lahor; Meherchandra Lakshmandas

Adhyaksha Sanskrit Pustakalaya, 128 – 130.

25. Sharda More (Pol), Hemant Pol, Postmortem Examination (Ashumrutak Pariksha) in

Ancient Era w.s.r. to Kautilya Arthashashtra, IJAPC, 2017; 7(2), S.A.M.C.H.- Indore:

59–60.

26. Shilekh Mittal, Sonia Mittal, Moneeshindra Singh Mittal, Evolution of Forensic Medicine

in India, JIAFM, 2007; 29 (4), MMIMSR - Ambala: 89.


Chikitsasthana 28 / 182, Vol ll, Varanasi, Chaukhamba Surbharti Prakashan, 2010, 714.

28. Renee Traub, Ayurveda Death and Dying, California College of Ayurveda, 2013.

29. Ganesh krishna garde, Sartha Vagbhat, Sutrasthanam 1 / 11-12, Varanasi; Chaukhamba

Surbharti Prakashan, 2016, 2-3.


2020, 51, 146, 150–155.

death - an ayurveda perspective · 2 days ago · death is an inevitable end of everyone’s life....

Documents