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Kshar Sootra treatment heals the fistulous tract with maintaining integrity of sphincters of anal canal. In Ayurveda Chhedana Karma, Kshara Karma, Ksharasootra therapy and Agnikarma are described for the management of Bhagandara Out of these; Ksharasootra became more popular and proven therapy as a radical cure of Bhagandara with negligible rate of recurrence and complication in comparison to the contemporary methods like fistulectomy and fistulotomy. In this clinical study total 20 patients of Bhagandara were registered from OPD and IPD of Shalya Tantra department and randomly divided in two groups. In this comparative clinical study all the subjective parameters like pain, itching and objective parameter like swelling, discharge and unit cutting time showed statistically significant results in all groups. It was found that Snuhi Ksharasutrawas more effective than Apamarg Kshar Sutra.

Aama and Vata are the principal pathogenic factors responsible for the manifestation of Aamavata. It is a disorder of the Madhyam Rogamarg. Asthi and Sandhi are the prime sites where the cardinal symptoms such as Sandhishool, Sandhisotha, and Sandhigraha appear. Based on its clinical presentation, the condition can be correlated with “Rheumatoid Arthritis” in modern medical science.

In the present case, a 48-year-old female patient with a history of pain and morning stiffness in multiple joints for one year, swelling in both hands and wrist joints for two months, and intermittent low-grade fever for two months was registered in our OPD. Detailed history and clinical examination established the diagnosis of Aamavata. Considering the presenting features, the patient was treated on the principles of Aamavata Chikitsa. Langhana, Deepana–Pachana and local Ruksha Swedana were administered along with oral medications for a duration of 30 days.

Before initiation of therapy, symptom grading was done on the basis of subjective parameters, and after completion of treatment, the grades were reduced. No adverse effects were observed during or after the course of therapy. The treatment provided marked relief in the symptoms of Aamavata.

The Muladhara Chakra represents the very foundation of the human energy system, serving as the base from which the higher Chakras evolve and ascend. It is the root source of vitality and spiritual nourishment, grounding both the body and mind. Located at the base of the spinal column, this Chakra is often referred to as the Root Chakra, symbolizing stability, balance, and the fundamental connection with the Earth element.

From a structural perspective, the Muladhara Chakra corresponds anatomically to the sacro-coccygeal plexus, situated at the same vital region in the body. Positioned between the origin of the reproductive organs and the anus, it serves as the chief seat of Apana Vayu—the downward-moving life force responsible for the excretion of solid and liquid wastes and the regulation of reproductive and eliminative functions.

Spiritually, this Chakra represents the seat of dormant energy, known as Kundalini Shakti, which, when awakened, ascends through the central channel (Sushumna Nadi) to higher centers of consciousness. Understanding the Muladhara Chakra and its structural correlations provides deeper insight into its role as the physical and energetic root of the human system, bridging the gap between spiritual awareness and anatomical function. It reminds us that true spiritual evolution begins with grounding and stability at the most fundamental level of existence.

According to the fundamental principles of Ayurveda, Agni holds a vital role in maintaining the physiological functions of the human body. Agni is broadly classified into three types — Jatharagni, Bhutagni, and Dhatvagni. Among these, Jatharagni is considered Paramasukshma (extremely subtle) and serves as the primary force that transforms Aahara (food substances) into assimilable forms that can be absorbed and utilized by the body. When Agni functions optimally, it converts the ingested food into nutrients that provide energy to all body tissues. Thus, every component of the body depends directly or indirectly on the proper functioning of Agni. It also plays a crucial role in maintaining the equilibrium of the three Doshas — Vata, Pitta, and Kapha. Classical Ayurvedic texts state that all diseases originate due to impaired Agni (Mandagni) — “Roga Sarvepi Mandagnou.” When Agni becomes disturbed, it leads to improper formation of Rasa Dhatu, which consequently hampers the sequential formation of Uttarottara Dhatus. Once the Srotas (channels) become dysfunctional, they fail to transport nutrients to their target tissues, resulting in vitiation of other Srotas and Dhatus. These alterations are primarily governed by the aggravated Doshas, which arise due to disturbed Agni. Therefore, Agnidushti (impaired function of Agni) causes disequilibrium of Tridosha, leading to the pathogenesis of various diseases. Hence, Agnidushti plays a pivotal role in the origin and progression of pathophysiological disorders.

Kasa is one of the most common ailments encountered in daily clinical practice, primarily affecting the Pranavaha Srotas. Among the five principal types of Kasa described by the Acharyas, Vataja, Pittaja, and Kaphaja Kasa exhibit distinct clinical features and Samprapti (pathogenesis). Early management of Kasa is essential, as it is recognized as a Nidanarthakara Vyadhi—a condition capable of leading to secondary diseases such as Kshaya (tissue depletion).

This observational study was conducted on 150 subjects aged between 16 and 60 years to evaluate the diagnostic significance of hematological investigations—namely T.C., D.C., A.E.C., and E.S.R.—in identifying Vataja, Pittaja, and Kaphaja Kasa. The type of Kasa was determined using a scoring system based on classical symptoms, and the variations in laboratory parameters were recorded accordingly. The results were derived from the statistical analysis of each type of Kasa in correlation with the respective hematological findings. Among these, neutrophil count, absolute eosinophil count, and lymphocyte count demonstrated a significant association with Vataja, Pittaja, and Kaphaja Kasa respectively.