Changes

=== ''Vidhi Vimarsha'' ===

=== ''Vidhi Vimarsha'' ===

-The term ‘Siddhi’means accomplishment with perfection in the administration of therapies for the treatment of diseases.

The term ''siddhi'' means accomplishment with perfection in the administration of therapies for the treatment of diseases.

Ahara (diet) is predominantly endowed with six rasas (taste) and they act through their properties by contradicting each other, resulting in equilibrium. Thus the patient should be given diet having mutually contradictory tastes, and mutually contradictory properties like unctuousness and ununctuousness alternatively till equilibrium is attained. Because the state of complete health as stated by Sushruta ie the the equilibrium state of dosha, dhatu, agni, mala causing pleasant state of soul, senses and mind.  Samadosha samagnishcha samdhatu malkriyah--–Prasnnatmen driyamanah (Su. Su. 15/8).

 

The ashta mahadosha mentioned in this chapter are all held responsible for the vitiation of doshas mainly the vata, causing various disorders. Initiation of speech is the action of vata (udana vayu) so uchha bhashya (loudness) ati-bhashya (excessive speaking), jolting, constant sitting etc. cause various disorders. Thus it advisable as precautionary measure to avoid strain due to these activities, that one should speak slowely and less  to prevent the disorders caused by the same. (13-14)  

''Ahara'' (diet) is predominantly endowed with six ''rasas'' (taste) and they act through their properties by contradicting each other, resulting in equilibrium. Thus the patient should be given diet having mutually contradictory tastes, and mutually contradictory properties like unctuousness and ununctuousness alternatively till equilibrium is attained. Because the state of complete health as stated by Sushruta ie the the equilibrium state of ''dosha, dhatu, agni, mala'' causing pleasant state of soul, senses and mind.  ''Samadosha samagnishcha samdhatu malkriyah''--–''Prasnnatmen driyamanah'' (Su. Su. 15/8).

Measures in terms of diet and life style having pacifying properties specially, vata along with pitta and kapha are helpful in managing the eight impediments.

 

After the purification therapy, the patient becomes physically and mentally weak so the experienced physician advises the patient to gradually progress diet from lighter to heavier. Starting with peya (thin gruel) and ending with mamsa rasa (meat-soup) for the stimulation of agni (power of digestion and metabolism). In view of some scholars, this protocol of specific dietetery regimen is necessary after vamana (emesis) and virechana (purgation) therapy only and not in niruha and shiro-virechana.  

The ''ashta mahadosha'' mentioned in this chapter are all held responsible for the vitiation of ''doshas'' mainly the ''vata'', causing various disorders. Initiation of speech is the action of ''vata'' (''udana vayu'') so ''uchha bhashya'' (loudness) ''ati-bhashya'' (excessive speaking), jolting, constant sitting etc. cause various disorders. Thus it advisable as precautionary measure to avoid strain due to these activities, that one should speak slowly and less  to prevent the disorders caused by the same. (13-14)

Yapana basti-- Yapana basti means medicated preparation which can be used all the time for basti and they promote longevity, preserve health and cure of diseases too.

Measures in terms of diet and life style having pacifying properties specially, ''vata'' along with ''pitta'' and ''kapha'' are helpful in managing the eight impediments.

There are 216 bastis mentioned in this chapter for the maintenance of health and cure of disease, having various ingredients. Some of the ingredients are not available now or difficult to get but seems to be very effective, as referred in the literature and experienced by various scholars. These bastis are effective for the maintenance of health and cure of disease as it pacifies vata and considered as half treatment of any disease. It serves the purpose of virechana also as described by many scholars and it requires extensive clinical experience in this field. This uttara basti is very effective in gynaecology disorders. It acts in the pelvic region /lower part of umbilical region due to that the apana vayu is pacified by the same.  

 

It is also very effective in vatashthila (Benign Prostatic Hypertrophy). Various studies have been conducted in the Department of shalya tantra of IMS BHU in BPH cases. The basti was prepared with different kwath and oily preparations like dashmool kwath and narayana tail(oil)etc. After the application of this procedure, the signs and symptons like pain & swelling, urgency,  dysurea, burning micturation were reduced to great extent and the size of prostate reduced. Those patients who required surgery, the bleeding during and after operation was less and removal of prostate was easier in comparison to the control group. The probable mechanism of action is increased permeability of cells, which results in exchange of materials between intra and extracellular space. Dashmula kwatha (decoction) and narayan tail are good for pacification of vata. These remedies help to clean the urethral passage, decrease inflammation, edema and residual urine, relieving signs and symptons of BPH. [1]

After the purification therapy, the patient becomes physically and mentally weak so the experienced physician advises the patient to gradually progress diet from lighter to heavier. Starting with ''peya'' (thin gruel) and ending with ''mamsa rasa'' (meat-soup) for the stimulation of ''agni'' (power of digestion and metabolism). In view of some scholars, this protocol of specific dietary regimen is necessary after ''vamana'' (emesis) and ''virechana'' (purgation) therapy only and not in ''niruha'' and ''shiro-virechana''.  

So there are many benefits achieved by application of uttara basti in BPH and gynaecological disorders as well as pelvic region diseases.

 

Tantra Yukti

''Yapana basti''- ''Yapana basti'' means medicated preparation which can be used all the time for ''basti'' and they promote longevity, preserve health and cure of diseases too.

Agnivesha, while composing this treatise followed the statements of his /guru preceptor Atreya. Since Ayurveda is a science of spirituality also, there is a tradition of worshiping gods and natural powers having good result of action Thus after worshing Lord Siva, these medicated preparations are used, while chanting Vedie mantras and blowing conch-shell accompanied with the beating sound of pataha (hand-drum) as well as bheri (kettle drum). This helps to attain the real goal of life, tri-varga or the three basic desires of human life such as dharma (performance of duties), artha (satisfaction of senses with their objects / acquirement of wealth) and kama (fulfillment of desires)

 

After the detailed discreption of yapan basti and their extended form, thirty six Tantra Yuktis are mentioned in very brief. Thirty two tantra yuktis are described in uttar tantra of Sushrat samhita. The commentator of Charaka Samhita Bhattar Harisha Chandra has described forty Tantra Yuktis. So there is difference in number due to difference in opinion.

There are 216 ''bastis'' mentioned in this chapter for the maintenance of health and cure of disease, having various ingredients. Some of the ingredients are not available now or difficult to get but seems to be very effective, as referred in the literature and experienced by various scholars. These ''bastis'' are effective for the maintenance of health and cure of disease as it pacifies ''vata'' and considered as half treatment of any disease. It serves the purpose of ''virechana'' also as described by many scholars and it requires extensive clinical experience in this field. This ''uttara basti'' is very effective in gynecology disorders. It acts in the pelvic region /lower part of umbilical region due to that the ''apana vayu'' is pacified by the same.

The word Tantra Yukti is formed by two words, tantra and yukti. Tantra means shastra(treatise) like Ayurveda.  The word yukti means planning. So the word tantra yukti means the planning of compilation of treatise and treatment in scientific way. In the etiology, cinical features and management of diseases the application of tantra yukti is seen very frequently. For example, in the management of prameha the application of vikalp tantra yukti is seen in context of udaka pana/medicated water of different ingredients (Ch.Chi.6/46) Similarly in the compilation of any treatise one word has been used in different context like prayojana, adhikarana and uhya etc.  A compilation of any knowledge after its experience is very important for its preservation and future generation. “Vidhina pathan” (systematic studies) as mentioned in this chapter, reflect the importance of tantra yuktis, as the procedure of study described in Vimana Sthana of Charaka Samhita (8/ 7).

It is also very effective in ''vatashthila'' (Benign Prostatic Hypertrophy). Various studies have been conducted in the Department of ''shalya tantra'' of IMS BHU in BPH cases. The ''basti'' was prepared with different ''kwatha'' and oily preparations like ''dashamoola kwatha'' and ''narayana taila''(oil)etc. After the application of this procedure, the signs and symptons like pain & swelling, urgency,  dysurea, burning micturation were reduced to great extent and the size of prostate reduced. Those patients who required surgery, the bleeding during and after operation was less and removal of prostate was easier in comparison to the control group. The probable mechanism of action is increased permeability of cells, which results in exchange of materials between intra and extracellular space. ''Dashmula kwatha'' (decoction) and narayan tail are good for pacification of ''vata''. These remedies help to clean the urethral passage, decrease inflammation, edema and residual urine, relieving signs and symptoms of BPH. [1]

So there are many benefits achieved by application of ''uttara basti'' in BPH and gynecological disorders as well as pelvic region diseases.

 

==== ''Tantra Yukti'' ====

 

Agnivesha, while composing this treatise followed the statements of his /guru preceptor Atreya. Since Ayurveda is a science of spirituality also, there is a tradition of worshiping gods and natural powers having good result of action. Thus after worshiping Lord Shiva, these medicated preparations are used, while chanting Vedic mantras and blowing conch-shell accompanied with the beating sound of ''pataha'' (hand-drum) as well as ''bheri'' (kettle drum). This helps to attain the real goal of life, ''tri-varga'' or the three basic desires of human life such as ''dharma'' (performance of duties), ''artha'' (satisfaction of senses with their objects / acquirement of wealth) and ''kama'' (fulfillment of desires).

 

After the detailed discreption of ''yapana basti'' and their extended form, thirty six ''Tantra Yuktis'' are mentioned in very brief.  

 

Thirty two ''tantra yuktis'' are described in ''uttar tantra'' of Sushrat samhita. The commentator of [[Charaka Samhita]], Bhattar Harisha Chandra, has described forty ''Tantra Yuktis''. So there is difference in number due to difference in opinion.

 

The word ''Tantra Yukti'' is formed of two words, ''tantra'' and ''yukti''. ''Tantra'' means ''shastra''(treatise) like Ayurveda.   

 

The word ''yukti'' means planning. So the word ''tantra yukti'' means the planning of compilation of treatise and treatment in scientific way. In the etiology, cinical features and management of diseases the application of tantra yukti is seen very frequently. For example, in the management of prameha the application of vikalp tantra yukti is seen in context of udaka pana/medicated water of different ingredients (Ch.Chi.6/46) Similarly in the compilation of any treatise one word has been used in different context like prayojana, adhikarana and uhya etc.  A compilation of any knowledge after its experience is very important for its preservation and future generation. “Vidhina pathan” (systematic studies) as mentioned in this chapter, reflect the importance of tantra yuktis, as the procedure of study described in Vimana Sthana of Charaka Samhita (8/ 7).

There are two aim of these Tantra Yuktis, mentioned in Sushruta Samhita.  

There are two aim of these Tantra Yuktis, mentioned in Sushruta Samhita.  

1-Vakya yojana- Planing of construction/formation of sentences in scientific way logically so that the meaning should be clear.  

1-Vakya yojana- Planing of construction/formation of sentences in scientific way logically so that the meaning should be clear.