Amongst several type of Sandhi Mukta vivartita can be correlated to the antero-posterior dislocation of a joint, which resembles to the anterior and posterior dislocation of the Vankshan Sandhi and Anakshipta type of Sandhimukt can be correlated to the downward displacement of a joint, which resembles to the central dislocation of the Vankshan Sandhi.Churnita, Chinna and Atipatita type of Kanda Bhagna can be correlated to the mited, incomplete and complete fracture of the hip joint fracture respectively

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Conclusion
CONCLUSION

​The present thesis 'A Conceptual Study of Sira with special reference to Sirajagranthi' aims to understake a critical literary and conceptual study on the concept of Sira with taking special consideration of Sirajagranthi. The Sira, Dhamni, Srotas and other fluid carrying channels has been described in Samhitas in a vague manner. This thesis is being designed to substantiate defining clear cut concept of Sira. An attempt is made to explore the large veins, deep veins and superficial veins in male cadaver as per Cunningham's manual of practical anatomy. The observations made in this thesis are being concluded as below
❖ In vedic period Sira is described as word Hira. Before samhita period the word sira was ill-defined. It was considered as blood carrying channels only
❖ The anatomical clarification of Sira came into light in Samhita period especially by Sushruta Samhita of Brihatraya. Sharir sthana of this samhita is considered ideal in Sharir Rachana.(sharire sushruto shreshthah).
​Arteries and Veins are considered as main blood carrying channels in modern anatomy. Generally arteries are understood as Dhamnis and veins as Siras. In this concept Acharya sushrut has dedicated three chapters of sharirsthana i.e, 7th (Siravarnamvibhakti shariram), 8th (Siravyedhvidhi shariram) and 9th (Dhamni vyakran shariram).
​In Sushruta Samhita Sira and Dhamni are said to be originated from nabhi(umbilicus) but it is well known that arteries originate from the heart. Therefore the origin site of arteries is the heart not the umbilicus but during intrauterine life, umbilical cord provides nutrition to the foetus which is attached to foetal umbilicus . As elaborated by Dr. B.G Ghanekar , when considering nabhi as origin of dhamnis acharya sushrut might have talked about intrauterine life.
❖ In modern anatomy schematically, one can envisage the vascular system as made up of long loops which are centred on the heart. Similar description is given in Ashtang Sangraha, Ashtang Hridaya and Bhela Samhita. These considered Hridaya as moola of Sira.
❖ The concept of Acharya Sushrut in the reference of Sira is a little bit confusing. He starts the description of Sira by explaining that Sira supply nutrition to the body by their contractility and dilatory properties just like grainfield is made wet by the big and small water carrying channels (kedar and kulya). This description indicates structure of arteries.
​Further he explains structure of Sira as a network of channels just like 'drumpatra sevaninam' which means arrangement of veins in the lamina of the leaf. It is well known that arteries, veins and lymphatics are spread like a network in the body. Thus the structure of sira mentioned indicated arteries, veins as well as lymphatics.
​As per Acharya Sushruta, there are 700 Siras in the body which are divided into four types i.e, Vatavaha Sira, Pittavaha Sira, Kaphavaha Sira and Raktavaha Sira. As we discussed, on the basis of features Vatavaha and Raktavaha Sira can be correlated to Arteries, Pittavaha may be considered as Vein and Kaphavaha as Lymphatics. By viewing this concept it can be concluded that Sira and Dhamni are defined as blood carrying channels but the description does not lead us to any conclusion until we read the 9th chapter i.e, Dhamni vyakran shariram where he clearly said that Sira Dhamni and Srotas are different structures on the basis of vyanjanatvat, moolasanniyamaat, karmavaisheshyaat and agamaat.
❖ Acharya Charaka in his compendium described Sira in sharirsthana 7th chapter (Sharirsankhya shariram) but there also Acharya has only mentioned the counting of Sira and not its structure but in sutrasthana 30th chapter ( Arthedashmahamooliya adhyaya) on the basis of functions Acharya Charaka gives clear cut definition of Sira along with Dhamni and Srotamsi. Sira is defined as saranat Sira (slow movement), Dhamni as dhamanyat dhamanyah (pulsation) and Srotamsi as sravanaat srotamsi (oozing). Similar description of veins, arteries and capillaries is given in modern anatomy. Veins are the blood vessels in which blood flows in lesser speed, pulsation occurs in the arteries due to the pumping of the heart and capillaries have single layered wall through which substances are exchanged between blood and tissues. After observing the concept in charak Samhita as well as in modern anatomy we can correlate Sira with Veins, Dhamnis with Arteries and Srotamsi with Capillaries.
❖ An attempt is made to understand 700 Siras as mentioned by all Acharyas through dissection. We observed the superficial veins and deep veins. Veins appeared bluish purple in colour. The coagulated blood inside the vein can be seen easily. We also observed valves in popliteal vein by making a cut and opening its lumen.
​The Superior vena cava and inferior vena cava are major veins responsible for returning deoxygenated blood to the heart . The superior vena cava returns deoxygenated blood from the upper portion of the body including head, neck , upper limb and chest while the inferior vena cava returns blood from the lower part of the body including the abdomen, pelvis and lower limb.
​The superior and inferior vena cava drain blood to the heart from all over the body, hundreds of vein drain blood to these major vessels. These veins receive blood from thousands of venuoles which are the smallest veins formed by the union of different capillaries.
​Thus venous system of body is highly complex and include a vast network of superficial veins, deep veins and venuoles. Therefore it is impossible to count the veins in the cadaver.
❖ Sirajagranthi is a type of granthi vyadhi described in Ayurveda classics. The nidan of Sirajagranthi i.e, abalasya vyayamajaate ( excessive work by a weak person) leads to vitiation of vata dosha which invades network of Sira causing sampeedana, sankochana, vishoshana and produces granthi which is quick developing, elevated, round and non pulsatile. Lakshan of Sirajagranthi includes sampeedan, sankochan and vakreekaran.
​Varicose veins is defined as elongation, dilatation and torsion of veins which appears generally in lower limb. Varicose veins often occur in people having prolong standing occupation like police, teachers etc.
​Thus after seeing the concept of Sirajagranthi and varicose veins, lakshan like sampeedan sankochan can be understood as dull aching pain occur in varicose veins, nisphuran can be understood as non pulsatile swelling of varicose veins and vakreekaran means tortosity which can be seen in varicose veins. Patients of varicose veins are treated with Siravedhan procedure, same chikitsa is mentioned for Sirajagranthi by Acharya Vagbhatta. Therefore on the basis of nidan, lakshan and chikitsa , Sirajagranthi can be correlated as varicose veins. In this context Siras can be concluded as veins.
​Therefore present study gives new dimensions in understanding the concept of Sira and will also help physicians and surgeons to work for mankind.
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In Ayurvedic literature sandhi has defined as meeting point (union or unite) of two or more than two structure. Modern anthropology also believes that the joint is the union of two bone or structures.
In Ayurveda type of Sandhi has described mainly two types; Sthira and Chala /Chesthawan Sandhi and according to anthropology this type of Sandhi can be placed in category of Synarthrosis, Amphiarthrosis and Diarthosis type of joint respectively.

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So if we have properly developed technique then with proper treatment we can save the life of patient so we can assume that in present era Hridaya marma is Sadyah Pranahara Marma but due to current technological leap in medical science those conditions developed after trauma can be won.

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The whole dissertation work was based on the structures described in modern anatomical texts at the site of "Sthapani Marma" and "Utkshepa MarmaThe interpretations were drawn on the basis of the finding obtained from above dimentions and articles studied related to the subject.
However, scholar has not studied the actual traumatic cases at the site of mentioned Marmas. So further study is needed on this dimention to get more accuracy.

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So it can be concluded that in Ayurveda, Pachaka Pitta with the help of Samana Vavu and Kledaka Kapha performs the Pachana Karma. Kledaka Kapha helps in binding of the food particle to villi and microvilli and Pachakagni provides energy or ATP for active transport in process of absorption.

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Ayurvedic embryology demonstrates remarkable parallels with modern science. Ancient texts describe developmental stages and physiological processes that align with contemporary understanding. The correlations between Ayurvedic concepts and modern embryology highlight the depth of traditional knowledge.
Further research can unlock the potential of ancient wisdom and its relevance to modern medicine.

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During this study three type of channels or vessels were found which can be correlated with the Vatavaha Sira, Pittavaha Sira, Kaphavaha Sira respectively.
Acharya Sushruta has taken four Doshas in account instead of three
i.e. he has also included Rakta in Doshas. That is why he has added Rakatavaha Siras while mentioning the type of Sira. The Raktavaha Sira mentioned by Acharya Sushruta can be incorporated in Vatavaha Sira and also the structure "Dhamani" on the basis of Anatomical and Physiological perception can be incorporated under Vatavaha Sira. So these three channels i.e Vatavaha, Pittavaha, Kaphavaha Sira incorporates rest of the two structure i.e. Dhamani and Raktavaha Sira.

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Ayurveda’s concepts of beej, beejbhag, and beejbhagavayava parallel modern genetics, offering insights into congenital anomalies. Preconception counseling and applying Ayurvedic principles can help prevent genetic disorders and promote healthy progeny.

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