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Further, ''vata'' is said to be ''agnisakha'' i.e. ''agnibala'' depends on ''vata''. ''Vatakshaya'' or ''prakopa'' results in ''agnimandya''. Therefore, ''anna, pana'' and ''ausadha'' which bring about ''vata anulomana'' are very useful in treatment of diseases like ''arsha'' and ''grahani dosha''.  

Further, ''vata'' is said to be ''agnisakha'' i.e. ''agnibala'' depends on ''vata''. ''Vatakshaya'' or ''prakopa'' results in ''agnimandya''. Therefore, ''anna, pana'' and ''ausadha'' which bring about ''vata anulomana'' are very useful in treatment of diseases like ''arsha'' and ''grahani dosha''.  

''Vata anulomanam'' means to facilitate the ''gati'' (motion) of ''vata'' downwards to anus. Among five types of ''vata, samana'' and ''apana'' have major role in diseases like ''arsha, atisara'' and ''grahanidosha''. Obstruction to movement of ''vata'' (''avarudha gati'') or diarrhea (''atisaraṇa'') leads to agni kṣaya. Avarudha gati is the cause for vibandha (constipation), malavibandha (obstruction to feces) alongwith pravāhana (urge to defecate) which increases the intra lumen pressure leading to incompetency of valves in rectal veins leading to their varicosity which causes hemorrhoids where as atisaraṇa (diarrhoea) causes increased motility of intestine. Hence vāta anulomanaṁ should not be understood as virechana or laxation but regularization of vāta gati so that there is no avarodha or atisaran. The same concept of vāta anuloman is also mentioned in grahani dōṣa chikitsā adhyāya.(Ca.Ci.14/247)

''Vata anulomanam'' means to facilitate the ''gati'' (motion) of ''vata'' downwards to anus. Among five types of ''vata, samana'' and ''apana'' have major role in diseases like ''arsha, atisara'' and ''grahanidosha''. Obstruction to movement of ''vata'' (''avarudha gati'') or diarrhea (''atisaraṇa'') leads to ''agni kshaya''. ''Avarudha gati'' is the cause for ''vibandha'' (constipation), ''malavibandha'' (obstruction to feces) along with ''pravahana'' (urge to defecate) which increases the intra-lumen pressure leading to incompetency of valves in rectal veins leading to their varicosity which causes hemorrhoids where as ''atisarana'' (diarrhea) causes increased motility of intestine. Hence ''vata anulomanam'' should not be understood as ''virechana'' or laxation but regularization of ''vata gati'' so that there is no ''avarodha'' or ''atisarana''. The same concept of ''vata anulomana'' is also mentioned in [[Grahani Chikitsa]].(Ca.Ci.14/247)

 

Therefore, the line of treatment used in arśha with regard to agni bala and vāta anulomana is basically similar to that of grahaṇīdōṣha hence Charaka has explained grahaṇī dōṣa chikitsā adhyāya after arśa chikitsā adhyāya.( Chakrapani  Ca.Ci.15/1) Caraka could have restricted the name of chapter to grahaṇīchikitsā i.e. treatment of the avayava grahaṇī whereas he has increased the scope of chapter by using the word grahaṇīdōṣha.(Chakrapani  Ca.Ci.15/1).

Therefore, the line of treatment used in arśha with regard to agni bala and vāta anulomana is basically similar to that of grahaṇīdōṣha hence Charaka has explained grahaṇī dōṣa chikitsā adhyāya after arśa chikitsā adhyāya.( Chakrapani  Ca.Ci.15/1) Caraka could have restricted the name of chapter to grahaṇīchikitsā i.e. treatment of the avayava grahaṇī whereas he has increased the scope of chapter by using the word grahaṇīdōṣha.(Chakrapani  Ca.Ci.15/1).

There is always an inter-relationship between avayava (organ) and avayavi (part of organ) or ashraya(seat) and ashrayi (seated). Either of the one has an impact on the other, hence if grahaṇīavayava is in normal state then agni the avayavi functions normally and vice versa also holds true, whereas if dusti of grahaṇī takes place agni vaishamyata (imbalance) is seen e.g. ileitis, wherein digestion is hampered. grahaṇī is the seat for jatharāgni. (Ca.Ci.15 /56) Agni is responsible for ayu (longevity of life), varṇa (complexion), bala (strength), svāasthya (health), utsāha (enthusiasm), upachaya (proper metabolism), prabhā (glow) and oja (core energy). Prākṛta agni (normal digestive power) is essential for long and healthy life while, vitiated agni is responsible for roga avasthā (disease).(Ca. Ci. 15/3-4)  

There is always an inter-relationship between avayava (organ) and avayavi (part of organ) or ashraya(seat) and ashrayi (seated). Either of the one has an impact on the other, hence if grahaṇīavayava is in normal state then agni the avayavi functions normally and vice versa also holds true, whereas if dusti of grahaṇī takes place agni vaishamyata (imbalance) is seen e.g. ileitis, wherein digestion is hampered. grahaṇī is the seat for jatharāgni. (Ca.Ci.15 /56) Agni is responsible for ayu (longevity of life), varṇa (complexion), bala (strength), svāasthya (health), utsāha (enthusiasm), upachaya (proper metabolism), prabhā (glow) and oja (core energy). Prākṛta agni (normal digestive power) is essential for long and healthy life while, vitiated agni is responsible for roga avasthā (disease).(Ca. Ci. 15/3-4)  

In this chapter, Caraka describes formation of body tissues in detail with the role of ahara which is supplied continuously to maintain homeostasis. Vyāna vāta is promoter of rasa raktādi circulation.( Ca. Ci. 15/36)  It transports rasa raktādi drava dhātu throughout body continuously and as per metabolic demand. This explanation shows that closed circulation in human was known to Caraka.

In this chapter, Caraka describes formation of body tissues in detail with the role of ahara which is supplied continuously to maintain homeostasis. Vyāna vāta is promoter of rasa raktādi circulation.( Ca. Ci. 15/36)  It transports rasa raktādi drava dhātu throughout body continuously and as per metabolic demand. This explanation shows that closed circulation in human was known to Caraka.