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{{#seo:

|title=Vatavyadhi Chikitsa

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|keywords=Akshepaka, Anyonyavarana, Apana, Ardita, Avabahuka, Avarana, Ayurveda, Convulsive disorders, Dhatukshaya, Facial palsy, Gatavata, General Line of treatment of Vatavyadhi, Gridhrasi, Neurological disorders, Pakshaghata, Prana, Samana, Sciatica, Specific treatments of Vatavyadhi, Stroke, Udana, Vishwachi, Vyana,Ayurveda, Indian system of medicine, charak samhita.

|description=Chikitsa Sthana Chapter 28.Management of disorders caused by vata dosha

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|image=http://www.carakasamhitaonline.com~~/mediawiki-1.32.1~~/resources/assets/ogimgs.jpg

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|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

|image_alt=charak samhita

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<big>'''[[Chikitsa Sthana]] Chapter 28.Management of diseases caused by [[vata]] [[dosha]] </big>'''

{{Infobox

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|label7 = Reviewer

|data7 = Ojha S.N.

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|label8 = ~~Editor~~

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|label8 = Editors

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|data8 = Ojha S.N.

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|data8 = Ojha S.N., [[Yogesh Deole|Deole Y.S.]], [[Gopal Basisht|Basisht G.]]

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|label9 = ~~Date~~ of publication

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|label9 = Year of publication

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|data9 = ~~December 17, 2018~~

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|data9 = 2020

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|label10 = ~~DOI~~

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|label10 = Publisher

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|data10 =

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|data10 = [[Charak Samhita Research, Training and Skill Development Centre]]

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|~~header3~~ =

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|label11 = DOI

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|data11 = [https://doi.org/10.47468/CSNE.2020.e01.s06.029 10.47468/CSNE.2020.e01.s06.029]

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|~~header3~~ =

}}

<big>'''Abstract </big>'''

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<~~div~~ style="text-align:justify;">

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<p style="text-align:justify;">[[Vatavyadhi Chikitsa]] deals with diseases particularly caused by [[vata]] [[dosha]]. It is an important chapter as it encompasses a large spectrum of disorders especially concerned with neurological system, musculoskeletal system, reticulo-endothelial system and further pervades to all other systems in the body. The chapter highlights the five sub classifications of [[vata]], their habitat and functions. The etiological factors of [[vata]]vyadhi are enlisted and two major pathology viz, [[dhatu]]kshaya and ''avarana'' are detailed. In [[dhatu]]kshaya, vitiated [[vata]] assumes the status of gatavata (increased movement of [[vata]]) and occupies various sites leading to [[dhatu]]gata (affecting tissues) [[vata]], ashayagata (affecting various sites) [[vata]] and ''avayava'' (organs) gata[[vata]]. ''Avarana'' (obstruction by covering) is a distinct pathology of [[vata]] in which the free mobility of [[vata]] is hampered. Accordingly, ''avarana'' may happen either due to two other [[dosha]], [[dhatu]] ([[rakta]], etc.) or [[mala]] (waste). ''Avarana'' may also happen in between two subtypes of [[vata]] as the direction of movement of various types of [[vata]] differ. This is called ''anyonyavarana''. The symptomatology, pathology and management strategies of ''avarana'' as well as gata[[vata]] are detailed in the chapter. The most common neurological disorders like ''pakshaghata'' (stroke), ''ardita'' (facial palsy), ''gridhrasi'' (sciatica), ''avabahuka'' (frozen shoulder), ''viswachi'' (cervico brachial neuralgia) etc. are described. Various formulations including medicated oils and ghee etc. are also included in the chapter. The chapter confirms the difficulty in curability of chronic ''vatavyadhi'' affecting debilitated individuals.

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[[Vatavyadhi Chikitsa]] deals with diseases particularly caused by ''vata dosha''. It is an important chapter as it encompasses a large spectrum of disorders especially concerned with neurological system, musculoskeletal system, reticulo-endothelial system and further pervades to all other systems in the body. The chapter highlights the five sub classifications of ''vata'', their habitat and functions. The etiological factors of ~~''vatavyadhi''~~ are enlisted and two major pathology viz, ~~''dhatukshaya''~~ and ''avarana'' are detailed. In ~~''dhatukshaya''~~, vitiated ''vata'' assumes the status of ''gatavata'' (increased movement of ''vata'') and occupies various sites leading to ~~''dhatugata''~~ (affecting tissues) ''vata, ashayagata'' (affecting various sites) ''vata'' and ''avayava'' (organs) ~~''gatavata''~~. ''Avarana'' (obstruction by covering) is a distinct pathology of ''vata'' in which the free mobility of ''vata'' is hampered. Accordingly, ''avarana'' may happen either due to two other ''dosha, dhatu'' (''rakta'', etc.) or ''mala'' (waste). ''Avarana'' may also happen in between two subtypes of ''vata'' as the direction of movement of various types of ''vata'' differ. This is called ''anyonyavarana''. The symptomatology, pathology and management strategies of ''avarana'' as well as ~~''gatavata''~~ are detailed in the chapter. The most common neurological disorders like ''pakshaghata'' (stroke), ''ardita'' (facial palsy), ''gridhrasi'' (sciatica), ''avabahuka'' (frozen shoulder), ''viswachi'' (cervico brachial neuralgia) etc. are described. Various formulations including medicated oils and ghee etc. are also included in the chapter. The chapter confirms the difficulty in curability of chronic ''vatavyadhi'' affecting debilitated individuals.

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<br/>

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'''Keywords''': Akshepaka, Anyonyavarana, Apana, Ardita, Avabahuka, Avarana, [[Ayurveda]], Convulsive disorders, [[Dhatu]]kshaya, Facial palsy, Gata[[vata]], General Line of treatment of ''Vatavyadhi, Gridhrasi,'' Neurological disorders, ''Pakshaghata, Prana, Samana,'' Sciatica, Specific treatments of ''Vatavyadhi'', Stroke, ''Udana, Vishwachi, Vyana.''

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'''Keywords''': ''Akshepaka, Anyonyavarana, Apana, Ardita, Avabahuka, Avarana,'' [[Ayurveda]], Convulsive disorders, ~~''Dhatukshaya~~,'' Facial palsy, ~~''Gatavata~~,'' General Line of treatment of ''Vatavyadhi, Gridhrasi,'' Neurological disorders, ''Pakshaghata, Prana, Samana,'' Sciatica, Specific treatments of ''Vatavyadhi'', Stroke, ''Udana, Vishwachi, Vyana.''

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</p>

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</~~div~~>

== Introduction ==

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[[Vatavyadhi Chikitsa]] exclusively deals with certain common disorders where the specific vitiation of ''vata'' takes place. Before entering the chapter, let us consider the etymological derivations of the term ''vata''. The technical term ''vata'' is derived from Sanskrit root verb ''va'' which means ''gati gandhanayoh'' (movement and continued efforts/enthusiasm.) or by the application of ''kta'' to the root verb ''va'' which again means the same as above, ''vatiti vata'', the term ''vata'' is derived. As all ancient Indian scientific treatise observe strict rules regarding formation of a word, for the brevity and secrecy of expressions, it should be analyzed in detail for better understanding. The meaning of ''gati'' is to acquire; and ''jnana'' is to get aware or to sense. The term ''gandhana'' means to enthuse, to excite or to stimulate. Considering the different meanings of ''gati'', and ''gandhana'' it is understood that the term ''vata'' itself conveys its role as a receptor as well as stimulator. Hence it can be said that ''vata'' is the biological force which recognizes and stimulates all the activities in the body.

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[[Vatavyadhi Chikitsa]] exclusively deals with certain common disorders where the specific vitiation of [[vata]] takes place. Before entering the chapter, let us consider the etymological derivations of the term [[vata]]. The technical term [[vata]] is derived from Sanskrit root verb ''va'' which means ''gati gandhanayoh'' (movement and continued efforts/enthusiasm.) or by the application of ''kta'' to the root verb ''va'' which again means the same as above, ''vatiti vata'', the term [[vata]] is derived. As all ancient Indian scientific treatise observe strict rules regarding formation of a word, for the brevity and secrecy of expressions, it should be analyzed in detail for better understanding. The meaning of ''gati'' is to acquire; and ''jnana'' is to get aware or to sense. The term ''gandhana'' means to enthuse, to excite or to stimulate. Considering the different meanings of ''gati'', and ''gandhana'' it is understood that the term [[vata]] itself conveys its role as a receptor as well as stimulator. Hence it can be said that [[vata]] is the biological force which recognizes and stimulates all the activities in the body.

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''Vata'' is the prime ''dosha''. Owing to its incorporeal nature and instability it is inaccessible in comparison to other two ''dosha''. The inaccessibility is characterized in regard to its functional and physical attributes but is more relevant regarding the therapeutic aspect. ''Vata'' is also explained as ''achintyaveerya'' (inconceivable prowess) and ''doshaanaam netah'' (propeller of all functional elements in the body).<ref>Dalhana, Sushruta. Nidana Sthana, Cha.1 Vatavyadhi Nidana Adhyaya verse 8. In: Jadavaji Trikamji Aacharya, Editors. Sushruta Samhita. 8th ed. Varanasi: Chaukhambha Orientalia;2005. p.1. </ref>

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[[Vata]] is the prime [[dosha]]. Owing to its incorporeal nature and instability it is inaccessible in comparison to other two [[dosha]]. The inaccessibility is characterized in regard to its functional and physical attributes but is more relevant regarding the therapeutic aspect. [[Vata]] is also explained as ''achintyaveerya'' (inconceivable prowess) and ''doshaanaam netah'' (propeller of all functional elements in the body).<ref>Dalhana, Sushruta. Nidana Sthana, Cha.1 Vatavyadhi Nidana Adhyaya verse 8. In: Jadavaji Trikamji Aacharya, Editors. Sushruta Samhita. 8th ed. Varanasi: Chaukhambha Orientalia;2005. p.1. </ref>

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Before discussing the importance and implications of ''vata'', the references on ''vata'' and neurological elements in vedic literature is to be highlighted. In vedic science two terminologies namely ''prana'' and ''pranaja'' were used to denote nerve impulses. ''Prana'' is ''kriyashakti'' (power for action) and may be compared with motor impulse. ''Pranaja'' is also same as ''prana'' but conveys sensation of taste, smell, vision, sound, coitus, reproduction, pleasure and pain. It can be compared with sensory afferent impulse. Both ''prana'' and ''pranaja'' leave body at death. The entire neural axis is explained as ''sushumna'' (spinal cord) and it extends from the mid-perineum to inside of cranium runing through the middle of the spine to reach the cerebrum, twelve fingers breadth from nose. The shape of ''sushumna'' is compared with flower of ''datura alba'' with two dilatations at thoracic and lumbar areas. The cross section of spinal column is compared with the letter ''Aum'' in which grey matter and white matter is identified as ''chitrini'' (name for grey matter) and ''vajra'' (name for white matter). The neural net works are compared with ''luta tantu'' (spider web)<ref>B C Joshy, Neurology in Ancient India – some evidences, Indian journal of History of science, 19(4):366-396(1984)</ref>. Ten subtypes of ''vata'' are explained and ''dhananjaya'' (the tenth and last subtype) does not leave the body even after death. This is responsible for tissue transplantation after death. The description of ''shadchakra'' (six ''chakras'') is also very striking with latest functional modern neurology. The difference between vedic and ayurvedic neurology is that vedic science used it to attain higher level of consciousness through control of one’s nerve impulses. Ayurvedic science is meant for academic advancement or therapeutics. In [[Ayurveda]] it can be seen that practical utilization of vedic knowledge for therapeutic purpose by modification through experiments and experiences is done. Detailed descriptions of features of ''vata'' are available in various chapters of [[Charak Samhita]] including [[Deerghanjiviteeya Adhyaya]], [[Vatakalakaliya Adhyaya]] and [[Rogabhishagjitiya Vimana]], etc. The pathology and therapeutic aspects of ''vata'' is explained in this chapter. There is no separate chapter for diseases of ''pitta'' and ''kapha dosha''. [[Vatavyadhi Chikitsa]] is an exclusive chapter dealing with ''vata janita vishesha vyadhi'' (diseases caused by vata vitiation). It is because of the supremacy of ''vata''. The chapter is kept just after [[~~Urusthambha~~ Chikitsa]] since in that particular disease ''ama, kapha, meda,'' etc. are associated to cause ~~''vataprakopa''~~ and ''urustambha''. On application of strenuous ''rukshana chikitsa'' in ''urustambha, ~~vataprakopa''~~ alone may also happen. Even though in ''nanatmaja'' (single ''dosha'') ~~''vatavyadhi''~~ the presence of other ''dosha'' can be traced, the disease cannot manifest without the vitiation of ''vata''.

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Before discussing the importance and implications of [[vata]], the references on [[vata]] and neurological elements in vedic literature is to be highlighted. In vedic science two terminologies namely ''prana'' and ''pranaja'' were used to denote nerve impulses. ''Prana'' is ''kriyashakti'' (power for action) and may be compared with motor impulse. ''Pranaja'' is also same as ''prana'' but conveys sensation of taste, smell, vision, sound, coitus, reproduction, pleasure and pain. It can be compared with sensory afferent impulse. Both ''prana'' and ''pranaja'' leave body at death. The entire neural axis is explained as ''sushumna'' (spinal cord) and it extends from the mid-perineum to inside of cranium runing through the middle of the spine to reach the cerebrum, twelve fingers breadth from nose. The shape of ''sushumna'' is compared with flower of ''datura alba'' with two dilatations at thoracic and lumbar areas. The cross section of spinal column is compared with the letter ''Aum'' in which grey matter and white matter is identified as ''chitrini'' (name for grey matter) and ''vajra'' (name for white matter). The neural net works are compared with ''luta tantu'' (spider web)<ref>B C Joshy, Neurology in Ancient India – some evidences, Indian journal of History of science, 19(4):366-396(1984)</ref>. Ten subtypes of ''vata'' are explained and ''dhananjaya'' (the tenth and last subtype) does not leave the body even after death. This is responsible for tissue transplantation after death. The description of ''shadchakra'' (six ''chakras'') is also very striking with latest functional modern neurology. The difference between vedic and ayurvedic neurology is that vedic science used it to attain higher level of consciousness through control of one’s nerve impulses. Ayurvedic science is meant for academic advancement or therapeutics. In [[Ayurveda]] it can be seen that practical utilization of vedic knowledge for therapeutic purpose by modification through experiments and experiences is done. Detailed descriptions of features of [[vata]] are available in various chapters of [[Charak Samhita]] including [[Deerghanjiviteeya Adhyaya]], [[Vatakalakaliya Adhyaya]] and [[Rogabhishagjitiya Vimana]], etc. The pathology and therapeutic aspects of [[vata]] is explained in this chapter. There is no separate chapter for diseases of [[pitta]] and [[kapha dosha]]. [[Vatavyadhi Chikitsa]] is an exclusive chapter dealing with [[vata]] janita vishesha vyadhi (diseases caused by [[vata]] vitiation). It is because of the supremacy of [[vata]]. The chapter is kept just after [[Urustambha Chikitsa]] since in that particular disease ama, [[kapha]], meda, etc. are associated to cause [[vata]]prakopa and ''urustambha''. On application of strenuous [[rukshana]] chikitsa in urustambha, [[vata]]prakopa alone may also happen. Even though in ''nanatmaja'' (single [[dosha]]) [[vata]]vyadhi the presence of other [[dosha]] can be traced, the disease cannot manifest without the vitiation of [[vata]].

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''Vata'' as explained earlier is the biological force present in the body which recognizes and stimulates all the activities. Instability of ''vata'' makes it inaccessible. It is characterized by an increase in the ''chala'' (motion) property, which is favored and contributed by other properties also. The ''chala guna'' is directional in nature and termed as ''gati''. ''Gati'' is the distinct quality of ''vata'', very important on physiological and pathological aspects. The ''gati'' of individual components of ''vata'' is to be analyzed according to the intensity, direction and area; depending upon the particular function it is carrying out. When the ''gati'' is aggravated (''gatatva'') or obstructed (''avarana'') the functional normality’s of ''vata'' are impaired. The ''gati'' or ''gatatva'' have two implications, one subjected to activity (to move, carry out or reach-gata) and the second subjected to abode of activity (pathway). ''Gatatva'' is an essential part of any ~~''vataja~~ samprapti'' (pathogenesis). ''Gatatva'' of ''vata'' is possible in ''dhatu, upadhatu, asaya'' (sites or hollow cavities of organs), ''avayava'' (part or organ), etc. Consumption of ''ahara'' of relatively higher ''kittansa'' (waste products) leads to diminution of ''dhatu'' and aggravation of ''vata''[ Cha. Sa. [[Sutra Sthana]] 28/4]. It leads to ''riktata'' (emptiness) and more ''avakasa'' (space) in ''dhatu'', makes the engorgement and hyper movement of aggravated ''vata'' in the site. ~~''Dhatugatavata''~~ and ~~''dhatuavrita~~ vata'' are also distinct pathologies as in ''avarana'' the vitiation of ''vata'' is passive and the ''gati'' is obstructed.

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[[Vata]] as explained earlier is the biological force present in the body which recognizes and stimulates all the activities. Instability of [[vata]] makes it inaccessible. It is characterized by an increase in the ''chala'' (motion) property, which is favored and contributed by other properties also. The ''chala guna'' is directional in nature and termed as ''gati''. ''Gati'' is the distinct quality of [[vata]], very important on physiological and pathological aspects. The ''gati'' of individual components of [[vata]] is to be analyzed according to the intensity, direction and area; depending upon the particular function it is carrying out. When the ''gati'' is aggravated (''gatatva'') or obstructed (''avarana'') the functional normality’s of [[vata]] are impaired. The ''gati'' or ''gatatva'' have two implications, one subjected to activity (to move, carry out or reach-gata) and the second subjected to abode of activity (pathway). ''Gatatva'' is an essential part of any [[vata]]ja samprapti'' (pathogenesis). ''Gatatva'' of [[vata]] is possible in [[dhatu]], upadhatu, asaya'' (sites or hollow cavities of organs), ''avayava'' (part or organ), etc. Consumption of ''ahara'' of relatively higher ''kittansa'' (waste products) leads to diminution of [[dhatu]] and aggravation of [[vata]][ Cha. Sa. [[Sutra Sthana]] 28/4]. It leads to ''riktata'' (emptiness) and more ''avakasa'' (space) in [[dhatu]], makes the engorgement and hyper movement of aggravated [[vata]] in the site. [[Dhatu]]gatavata and [[dhatu]]avrita [[vata]] are also distinct pathologies as in ''avarana'' the vitiation of [[vata]] is passive and the ''gati'' is obstructed.

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The chapter begins with praising of powerful ''vata'' followed with five subtypes of ''vata''. After these descriptions, the etiopathological and therapeutic aspects of ''vata'' are explained. In the present chapter the two distinct pathology of ''vata'' is explained with possible causative factors. In the context of ''gatavata'', the pathology is related to the various ''dhatu, ashaya'' or ''avayava'' involved in ''gatatva''. The same way different ''avarana'' of ''vata'' by other two ''dosha, dhatu, mala, anna'', etc. are explained. Since different subtypes of ''vata'' possess different ''gati'' mutual ''avarana'' among subtypes are also possible. The chapter also explains various disorders like ''pakshaghata, ardita, akshepaka, avabahuka'' etc. The general line of treatment of absolute ''vata'' vitiation is detailed in the chapter by giving importance to ''snehana, swedana, ~~samshodana''~~, etc. An ample amount of medications including various ''taila yoga, ghr̥ita yoga,'' etc. are also given in the chapter. The specific treatment approaches in exclusive conditions are also explained.

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The chapter begins with praising of powerful [[vata]] followed with five subtypes of [[vata]]. After these descriptions, the etiopathological and therapeutic aspects of [[vata]] are explained. In the present chapter the two distinct pathology of [[vata]] is explained with possible causative factors. In the context of ''gatavata'', the pathology is related to the various [[dhatu]], ashaya or ''avayava'' involved in ''gatatva''. The same way different ''avarana'' of [[vata]] by other two [[dosha]], [[dhatu]], [[mala]], anna, etc. are explained. Since different subtypes of [[vata]] possess different ''gati'' mutual ''avarana'' among subtypes are also possible. The chapter also explains various disorders like ''pakshaghata, ardita, akshepaka, avabahuka'' etc. The general line of treatment of absolute [[vata]] vitiation is detailed in the chapter by giving importance to [[snehana]], [[swedana]], [[samshodhana]], etc. An ample amount of medications including various ''taila yoga, ghr̥ita yoga,'' etc. are also given in the chapter. The specific treatment approaches in exclusive conditions are also explained.

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~~''Vatavyadhi''~~ are group of disorders which are very commonly encountered by ayurvedic physicians. In many diseases like ''pakshaghata, ardita, gridhrasi, kateegraha,'' etc. ayurvedic physicians are claiming better results and it is widely accepted also. Critical understandings of pathology, types, prognostic factors etc. are very important for academic and clinical success. Thus, thorough understanding of ''vata roga'' is essential for every treating physician.

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[[Vata]] vyadhi are group of disorders which are very commonly encountered by ayurvedic physicians. In many diseases like ''pakshaghata, ardita, gridhrasi, kateegraha,'' etc. ayurvedic physicians are claiming better results and it is widely accepted also. Critical understandings of pathology, types, prognostic factors etc. are very important for academic and clinical success. Thus, thorough understanding of [[vata]] roga is essential for every treating physician.

== Sanskrit Text, Transliteration and English Translation ==

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</div></div>

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Now we shall expound the chapter"Vata vyadhi chikitsa" (Management of diseases caused by [[vata]] [[dosha]]). Thus said Lord Atreya.[1-2]

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Now we shall expound the chapter [[Vata]] vyadhi chikitsa (Management of diseases caused by [[vata]] [[dosha]]). Thus said Lord Atreya.[1-2]

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=== Significance of ''vayu'' ===

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=== Significance of [[vayu]] ===

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</div></div>

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''Vayu'' is life, ''vayu'' is strength, ''vayu'' mainstays living organism, the same ''vayu'' is verily the universe, and hence the Lord ''Vayu'' is praised. [3]

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[[Vayu]] is life, [[vayu]] is strength, [[vayu]] mainstays living organism, the same [[vayu]] is verily the universe, and hence the Lord [[Vayu]] is praised. [3]

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=== Important role of ''vayu'' in health ===

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=== Important role of [[vayu]] in health ===

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</div></div>

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When normal (non vitiated) ''vayu'' is at its abode with unobstructed (free) movement, is responsible for long lifespan of hundred years devoid of diseases.[4]

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When normal (non vitiated) [[vayu]] is at its abode with unobstructed (free) movement, is responsible for long lifespan of hundred years devoid of diseases.[4]

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=== Types of ''vayu'' and their functions ===

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=== Types of [[vayu]] and their functions ===

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</div></div>

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''Vayu'' is of five types namely ''prana, udana, samana, vyana'' and ''apana'' and they mechanize the body optimally occupying their sites without any irregular movement.

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[[Vayu]] is of five types namely prana, udana, samana, vyana and apana and they mechanize the body optimally occupying their sites without any irregular movement.

The location of ''prana'' is vertex, thorax, trachea, tongue, mouth and nose and it performs functions of spitting, sneezing, eructation, respiration, deglutition etc.

The site of ''udana'' is umbilicus, thorax and trachea and is responsible for vocalization, drive, energy, strength, complexion etc.

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''Samana'' is located in channels of sweat, humors and water and lateral to the seat of ''agni'' (digestive enzymes (''agni'') and yield strength to the digestive fire.

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''Samana'' is located in channels of sweat, humors and water and lateral to the seat of [[agni]] (digestive enzymes ([[agni]]) and yield strength to the digestive fire.

''Vyana'' has swift movement and spreads all over the body and is responsible for gait, flexion, extension, twinkling etc.

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When these five are located in respective sites optimally, perform their functions, supports life without any morbidity. [5-11]

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=== Role of ''vata/vayu'' in causing diseases ===

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=== Role of [[vata]]/[[vayu]] in causing diseases ===

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</div></div>

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When dislodged or impaired, ''dosha'' harm the body by diseases according to their respective site and function, and may even lead to instantaneous death.

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When dislodged or impaired, [[dosha]] harm the body by diseases according to their respective site and function, and may even lead to instantaneous death.

Even though the diseases caused by them are innumerable, starting from ''nakhabheda'' (nail splitting), the major eighty diseases enlisted in [[Sutra Sthana]] are important.

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Now the aforesaid synonymous diseases with etiology and therapeutics are about to explain here, the absolute ''vata'' as per different locations as well as that got obstructed. [12-14]

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Now the aforesaid synonymous diseases with etiology and therapeutics are about to explain here, the absolute [[vata]] as per different locations as well as that got obstructed. [12-14]

=== Etiopathology ===

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</div></div>

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Due to intake of dry, cold, deficient and light food; excessive sex and sleeplessness; improper treatments; expelling of ''dosha'' or blood letting; by excessive fasting, swimming, walking, exercising, and physical activity; depletion of tissue elements; worrying, grief, debilitating diseases; usage of uncomfortable beds or seats; anger, day sleep or even with fright; suppression of natural urges, indigestion, trauma, abstaining from food; injury to vital areas, falling from swift moving elephant, camel or horse etc. ''vata'' is aggravated. This gets filled in the vacuous channels in the body and leads to various generalized or localized disorders. [15-19]

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Due to intake of dry, cold, deficient and light food; excessive sex and sleeplessness; improper treatments; expelling of [[dosha]] or blood letting; by excessive fasting, swimming, walking, exercising, and physical activity; depletion of tissue elements; worrying, grief, debilitating diseases; usage of uncomfortable beds or seats; anger, day sleep or even with fright; suppression of natural urges, indigestion, trauma, abstaining from food; injury to vital areas, falling from swift moving elephant, camel or horse etc. [[vata]] is aggravated. This gets filled in the vacuous channels in the body and leads to various generalized or localized disorders. [15-19]

=== Premonitory symptoms ===

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Indistinct manifestation of the diseases are considered as prodromal symptoms.When the cardinal feature is clearly manifested, it is called as symptom, while the lessening of features are indicative of cure. [19-20]

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=== General signs and symptoms of ''vata'' vitiation ===

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=== General signs and symptoms of [[vata]] vitiation ===

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</div></div>

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Vitiated ''vata'' causes various symptoms like contractures, joint stiffness, splitting of bones and joints, horripilation, delirium, spasticity of hands, back and neck; limping, paraplegia, hunch back; organ atrophy, insomnia, intrauterine death of embryo and fetus, diminishing sperms and menstruation fasciculation, generalized numbness, ~~twitches~~ of head, nose, eyes, supraclavicular part and neck; splitting, pricking or aching type of pains; convulsions, loss of consciousness, fatigue etc. Different specific diseases of ''vata'' are caused by specificity in etiological factors and site of affliction. [20-24]

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Vitiated [[vata]] causes various symptoms like contractures, joint stiffness, splitting of bones and joints, horripilation, delirium, spasticity of hands, back and neck; limping, paraplegia, hunch back; organ atrophy, insomnia, intrauterine death of embryo and fetus, diminishing sperms and menstruation fasciculation, generalized numbness, benumbing or paralysis of muscles of head, nose, eyes, supraclavicular part and neck; splitting, pricking or aching type of pains; convulsions, loss of consciousness, fatigue etc. Different specific diseases of [[vata]] are caused by specificity in etiological factors and site of affliction. [20-24]

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=== Clinical features of vitiation of ''vata'' at different sites ===

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=== Clinical features of vitiation of [[vata]] at different sites ===

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==== ''Koshthashrita vata'' (vitiation at gastrointestinal tract) ====

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==== Koshthashrita [[vata]] (vitiation at gastrointestinal tract) ====

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</div></div>

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When vitiated ''vata'' is located in gastrointestinal tract or in abdomen it leads to urinary retention and constipation, intestinal and epigastric discomforts, ''gulma'', piles and pain in flanks.[24]

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When vitiated [[vata]] is located in gastrointestinal tract or in abdomen it leads to urinary retention and constipation, intestinal and epigastric discomforts, gulma, piles and pain in flanks.[24]

−

==== ''Sarvanga kupita vata'' (vitiation all over body) ====

+

==== Sarvanga kupita [[vata]] (vitiation all over body) ====

Line 378: Line 376:

</div></div>

−

When vitiated ''vata'' is located all over the body, it produces generalized fasciculation and breaking pain; different types of pain and the generalized joint crepitus. [25]

+

When vitiated [[vata]] is located all over the body, it produces generalized fasciculation and breaking pain; different types of pain and the generalized joint crepitus. [25]

−

==== ''Guda sthita vata'' (vitiation at anus) ====

+

==== Guda sthita [[vata]] (vitiation at anus) ====

Line 396: Line 394:

</div></div>

−

When vitiated ''vata'' is located in anus, it leads to retention of feces, urine and flatus; colicky pain, flatulence, renal calculi, micro-calculi; diseases with atrophy in calf, thigh, pelvis, and the back.[26]

+

When vitiated [[vata]] is located in anus, it leads to retention of feces, urine and flatus; colicky pain, flatulence, renal calculi, micro-calculi; diseases with atrophy in calf, thigh, pelvis, and the back.[26]

−

==== ''Amashaya sthita vata'' (vitiation at stomach) ====

+

==== Amashaya sthita [[vata]] (vitiation at stomach) ====

Line 415: Line 413:

</div></div>

−

When vitiated ''vata'' is located in stomach, symptoms manifest as pain in epigastrium, umbilicus, flanks and abdomen; morbid thirst, eructation, acute gastroenteritis, cough, dryness of throat and mouth and breathing difficulty.[27]

+

When vitiated [[vata]] is located in stomach, symptoms manifest as pain in epigastrium, umbilicus, flanks and abdomen; morbid thirst, eructation, acute gastroenteritis, cough, dryness of throat and mouth and breathing difficulty.[27]

−

=== ''Pakwashaya sthita vata'' (vitiation at colon) ===

+

=== Pakwashaya sthita [[vata]] (vitiation at colon) ===

Line 434: Line 432:

</div></div>

−

When vitiated ''vata'' is located in colon it causes gurgling, colicky pain, tympanites, difficulty in defecation and urination, flatulence and lumbar/ sacroiliac pain. [28]

+

When vitiated [[vata]] is located in colon it causes gurgling, colicky pain, tympanites, difficulty in defecation and urination, flatulence and lumbar/ sacroiliac pain. [28]

−

=== ''Indriya gata vata'' (vitiation in sense organs) ===

+

=== Indriya gata [[vata]] (vitiation in sense organs) ===

Line 447: Line 445:

</div></div>

−

When vitiated ''vata'' is located in ear like sense organs leads to sensorial loss in the respective organs. [29]

+

When vitiated [[vata]] is located in ear like sense organs leads to sensorial loss in the respective organs. [29]

−

=== ''Twaksthita vata'' (vitiation at skin) ===

+

=== Twaksthita [[vata]] (vitiation at skin) ===

Line 463: Line 461:

</div></div>

−

When vitiated ''vata'' is located in skin it becomes dry, fissured, numb, thin, blackish. It causes pain along with erythema and strain and leads to pain in distal end of bones.[30]

+

When vitiated [[vata]] is located in skin it becomes dry, fissured, numb, thin, blackish. It causes pain along with erythema and strain and leads to pain in distal end of bones.[30]

−

=== ~~''Raktagata~~ vata'' (vitiation at blood) ===

+

=== [[Rakta]]gata [[vata]](vitiation at blood) ===

Line 479: Line 477:

</div></div>

−

When vitiated ''vata'' is located in blood it manifests as severe pain with warmth and discoloration; weight loss, anorexia, specific raised rashes in body and esophageal spasm.[31]

+

When vitiated [[vata]] is located in blood it manifests as severe pain with warmth and discoloration; weight loss, anorexia, specific raised rashes in body and esophageal spasm.[31]

−

=== ''Mamsa medogata vata'' (vitiation in muscles and fats) ===

+

=== Mamsa medogata [[vata]] (vitiation in muscles and fats) ===

Line 495: Line 493:

</div></div>

−

When vitiated ''vata'' is located in muscles and fat, it manifest as heaviness of body, pricking pain and as if beaten by a strong rod or fist cuff and painful severe fatigue.[32]

+

When vitiated [[vata]] is located in muscles and fat, it manifest as heaviness of body, pricking pain and as if beaten by a strong rod or fist cuff and painful severe fatigue.[32]

−

=== ''Majja-asthigata vata'' (vitiation in bones and marrow) ===

+

=== Majja-asthigata [[vata]] (vitiation in bones and marrow) ===

Line 511: Line 509:

</div></div>

−

When vitiated ''vata'' is located in bones and marrow it leads to splitting pain of bones and joints, arthralgia, loss of muscle strength, insomnia and continuous pain.[33]

+

When vitiated [[vata]] is located in bones and marrow it leads to splitting pain of bones and joints, arthralgia, loss of muscle strength, insomnia and continuous pain.[33]

−

=== ''Shukra gata vata'' (vitiation in semen) ===

+

=== Shukra gata [[vata]] (vitiation in semen) ===

Line 527: Line 525:

</div></div>

−

When vitiated ''vata'' is located in semen, it causes premature ejaculation or anejaculation. It may also lead to preterm or delayed labor. It may also cause deformity in fetus. [34]

+

When vitiated [[vata]] is located in semen, it causes premature ejaculation or anejaculation. It may also lead to preterm or delayed labor. It may also cause deformity in fetus. [34]

−

=== ''Snayugata vata'' (vitiation in tendons) ===

+

=== Snayugata [[vata]] (vitiation in tendons) ===

Line 543: Line 541:

</div></div>

−

When vitiated ''vata'' is located in neural tissue or tendons, it leads to ophisthotonus or emprosthotonus, radiculopathy, kyphosis, quadriplegia or hemiplegia. [35]

+

When vitiated [[vata]] is located in neural tissue or tendons, it leads to ophisthotonus or emprosthotonus, radiculopathy, kyphosis, quadriplegia or hemiplegia. [35]

−

=== ''Siragata vata'' (vitiation in vascular tissue) ===

+

=== Siragata [[vata]] (vitiation in vascular tissue) ===

Line 559: Line 557:

</div></div>

−

When vitiated ''vata'' is located in vascular tissue it leads to mildly painful edema in the body, emaciation, twitching, loss of pulsation along with dilation or coarctation of vessels. [36]

+

When vitiated [[vata]] is located in vascular tissue it leads to mildly painful edema in the body, emaciation, twitching, loss of pulsation along with dilation or coarctation of vessels. [36]

−

=== ''Sandhigata vata'' (vitiation in joints) ===

+

===Sandhigata [[vata]] (vitiation in joints) ===

Line 581: Line 579:

</div></div>

−

When vitiated ''vata'' is located in joints, it leads to palpatory feeling of air in joints(crepitus), swelling along with painful flexion and extension.[38]

+

When vitiated [[vata]] is located in joints, it leads to palpatory feeling of air in joints(crepitus), swelling along with painful flexion and extension.[38]

−

Thus the symptomatology of ''vata'' according to various site are explained. [38]

+

Thus the symptomatology of [[vata]] according to various site are explained. [38]

=== ''Ardita'' (facial paralysis) ===

Line 635: Line 633:

</div></div>

−

If the excessively increased ''vata'' affects one half of the body, as it diminishes the blood there, leads to contracture of arm, leg and knee of the affected half, and causes distortion of one side of the face and produces asymmetry of the nose, eye brow, fore head, eye and jaw.

+

If the excessively increased [[vata]] affects one half of the body, as it diminishes the blood there, leads to contracture of arm, leg and knee of the affected half, and causes distortion of one side of the face and produces asymmetry of the nose, eye brow, fore head, eye and jaw.

The food goes into one side of the mouth; while speaking the nose gets curved, the eye remains rigid and without blink; the sneeze gets suppressed. His speech is feeble, distorted, strenuous and indistinct. His teeth get rickety, hearing affected and voice is hoarse. There is pain in his feet, hand, eyes, calves, thighs, temples, ears and cheek. This condition, may affect half the body or half of the face only, is called ''ardita'' (facial paralysis). [38-42]

Line 671: Line 669:

</div></div>

−

When ''vata'' get localised in the ''manya'' (neck), lateral aspect of the neck and gets spread into the internal vessels, it causes ''manyastambha'' otherwise named as ''antarayam'' (Emprosthotonus). So the neck becomes convulsed inward and the lateral aspect becomes very stiff, the teeth get clenched with salivation, contraction of the back muscles and the head is stiff; yawning and lock jaw; these are the symptoms of ''antarayam''. Thus ''antarayam'' is explained. [43-45]

+

When [[vata]] get localised in the ''manya'' (neck), lateral aspect of the neck and gets spread into the internal vessels, it causes ''manyastambha'' otherwise named as ''antarayam'' (Emprosthotonus). So the neck becomes convulsed inward and the lateral aspect becomes very stiff, the teeth get clenched with salivation, contraction of the back muscles and the head is stiff; yawning and lock jaw; these are the symptoms of ''antarayam''. Thus ''antarayam'' is explained. [43-45]

=== ''Bahirayama''(ophisthotonous) ===

Line 711: Line 709:

</div></div>

−

''Bahirayama'', will now be described. The potently provoked ''vata'', on getting localized in the posterior and lateral of the neck and constricting external vessels, causes bow leg like rigidity of the body which is called as ''bahirayama'' (ophisthotonous).

+

''Bahirayama'', will now be described. The potently provoked [[vata]], on getting localized in the posterior and lateral of the neck and constricting external vessels, causes bow leg like rigidity of the body which is called as ''bahirayama'' (ophisthotonous).

As the body being bent like a bow, the head gets retracted almost touching his back and his chest is thrown forward, the sides of the neck become rigid and the neck in total get compressed along with clenching of teeth, salivation and aphasia. The attack may lead to death of the patient or deformity.[46-48]

Line 735: Line 733:

</div></div>

−

When the ''vata'' gets localized at the root of the jaws causes dislocation of the jaws and produces either a condition of stiff gaping of mouth without any pain; or by causing spasticity of the jaw, the mouth becomes fixed and cannot be opened. This is called as ''hanugraha'' (lock jaw)

+

When the [[vata]] gets localized at the root of the jaws causes dislocation of the jaws and produces either a condition of stiff gaping of mouth without any pain; or by causing spasticity of the jaw, the mouth becomes fixed and cannot be opened. This is called as ''hanugraha'' (lock jaw)

=== ''Aakshepaka'' (episodic contractions) ===

Line 754: Line 752:

</div></div>

−

In ''akshepaka'' (..), the provoked ''vata'' contracts vessels, tendons and ligaments of the hands and feet cause episodic contraction in different parts of the body. [50-51]

+

In ''akshepaka'' (..), the provoked [[vata]] contracts vessels, tendons and ligaments of the hands and feet cause episodic contraction in different parts of the body. [50-51]

=== ''Dandaka'' (stiffness of body) ===

Line 773: Line 771:

</div></div>

−

When ''vata'' causes rigidity of muscles of the hands, feet, head, back and hips, so that the body becomes stiff as a stick, is called as ''dandaka'', the condition is irremediable. [51-52]

+

When [[vata]] causes rigidity of muscles of the hands, feet, head, back and hips, so that the body becomes stiff as a stick, is called as ''dandaka'', the condition is irremediable. [51-52]

−

=== Episodic nature of ''vata'' disorders ===

+

=== Episodic nature of [[vata]] disorders ===

Line 823: Line 821:

</div></div>

−

When ''vata'' paralyze one side of the body either right or left, leads to motor deficit, pain and aphasia on the affected side. [This is called as ''pakshaghata'' (hemiplegia)]. By afflicting one side of the body, ''vata'' causes diminution of the vessels and nerves lead to contraction of either one leg or one arm with aching and piercing pain. That condition is to be known ''ekangaroga'' (monoplegia). If it affects whole body it is called ''sarvangaroga'' (quadriplegia).[53-55]

+

When [[vata]] paralyze one side of the body either right or left, leads to motor deficit, pain and aphasia on the affected side. [This is called as ''pakshaghata'' (hemiplegia)]. By afflicting one side of the body,[[vata]] causes diminution of the vessels and nerves lead to contraction of either one leg or one arm with aching and piercing pain. That condition is to be known ''ekangaroga'' (monoplegia). If it affects whole body it is called ''sarvangaroga'' (quadriplegia).[53-55]

=== ''Gridhrasi'' (sciatica) and ''khalli'' (radiculopathy) ===

Line 848: Line 846:

</div></div>

−

''Gridhrasi'' due to ''vata'' is manifested as; stiffness, ache and pricking pain in the course of gluteal region, hip and posterior aspect of thigh, knee, calf and soles and twitching infrequently. If it is due to combined ''vata'' and ''kapha'', there will be additional symptoms of listlessness, heaviness and anorexia. The condition is known as ''khalli'' where there is kneading pain referable to feet, calf, thigh and shoulder. [56-57]

+

''Gridhrasi'' due to [[vata]] is manifested as; stiffness, ache and pricking pain in the course of gluteal region, hip and posterior aspect of thigh, knee, calf and soles and twitching infrequently. If it is due to combined [[vata]] and [[kapha]], there will be additional symptoms of listlessness, heaviness and anorexia. The condition is known as ''khalli'' where there is kneading pain referable to feet, calf, thigh and shoulder. [56-57]

=== Other local disorders ===

Line 898: Line 896:

</div></div>

−

In all these disorders, the association of other ''dosha'' like ''pitta'' etc. is to be considered.

+

In all these disorders, the association of other [[dosha]] like [[pitta]] etc. is to be considered.

−

The provocation of ''vata'' is either due to ~~''dhatukshaya''~~, means diminution of tissue elements and/ or due to ''avarana'' means obstruction to its pathway. The ''vata, pitta'' and ''kapha'', always circulate through all the body channels. The ''vata'', owing to its subtle characteristics is really the impeller of the other two. When the ''vata'' is provoked, it propels the other two ~~''doshas''~~ and dislodges them about here and there, causing various diseases. Due to ''avarana'' (obstruction in its path), it further causes diminution of the body nutrient fluid and other body elements. [59-61]

+

The provocation of [[vata]] is either due to [[dhatu]]kshaya, means diminution of tissue elements and/ or due to ''avarana'' means obstruction to its pathway. The [[vata]], [[pitta]] and [[kapha]], always circulate through all the body channels. The [[vata]], owing to its subtle characteristics is really the impeller of the other two. When the [[vata]] is provoked, it propels the other two [[dosha]] and dislodges them about here and there, causing various diseases. Due to ''avarana'' (obstruction in its path), it further causes diminution of the body nutrient fluid and other body elements. [59-61]

−

=== ''Avrita vata'' (conditions due to obstructed ''vata'') ===

+

=== Avrita [[vata]] (conditions due to obstructed [[vata]]) ===

−

लिङ्गं पित्तावृते दाहस्तृष्णा शूलं भ्रमस्तमः [१] ||६१|| ~~<br />~~

+

लिङ्गं पित्तावृते दाहस्तृष्णा शूलं भ्रमस्तमः [१] ||६१||

कट्वम्ललवणोष्णैश्च विदाहः शीतकामिता | <br />

−

शैत्यगौरवशूलानि कट्वाद्युपशयोऽधिकम् ||६२|| ~~<br />~~

+

शैत्यगौरवशूलानि कट्वाद्युपशयोऽधिकम् ||६२||

लङ्घनायासरूक्षोष्णकामिता च कफावृते | <br />

−

रक्तावृते सदाहार्तिस्त्वङ्मांसान्तरजो भृशम् ||६३|| ~~<br />~~

+

रक्तावृते सदाहार्तिस्त्वङ्मांसान्तरजो भृशम् ||६३||

भवेत् सरागः श्वयथुर्जायन्ते मण्डलानि च | <br />

−

~~कठिनाश्च विवर्णाश्च पिडकाः श्वयथुस्तथा ||६४||<br />~~

+

कठिनाश्च विवर्णाश्च पिडकाः श्वयथुस्तथा ||६४||

हर्षः पिपीलिकानां च सञ्चार इव मांसगे | <br />

−

चलः स्निग्धो मृदुः शीतः शोफोऽङ्गेष्वरुचिस्तथा ||६५|| ~~<br />~~

+

चलः स्निग्धो मृदुः शीतः शोफोऽङ्गेष्वरुचिस्तथा ||६५||

आढ्यवात इति ज्ञेयः स कृच्छ्रो मेदसाऽऽवृतः | <br />

−

स्पर्शमस्थ्नाऽऽवृते तूष्णं पीडनं चाभिनन्दति ||६६|| ~~<br />~~

+

स्पर्शमस्थ्नाऽऽवृते तूष्णं पीडनं चाभिनन्दति ||६६||

सम्भज्यते सीदति च सूचीभिरिव तुद्यते | <br />

−

मज्जावृते विनामः [२] स्याज्जृम्भणं परिवेष्टनम् ||६७|| ~~<br />~~

+

मज्जावृते विनामः [२] स्याज्जृम्भणं परिवेष्टनम् ||६७||

शूलं तु पीड्यमाने च पाणिभ्यां लभते सुखम् | <br />

+

शुक्रावेगोऽतिवेगो वा निष्फलत्वं च शुक्रगे ||६८||<br />

+

भुक्ते कुक्षौ च रुग्जीर्णे शाम्यत्यन्नावृतेऽनिले | <br />

+

मूत्राप्रवृत्तिराध्मानं बस्तौ मूत्रावृतेऽनिले ||६९|| <br />

−

~~वर्चसोऽतिविबन्धोऽधः स्वे स्थाने परिकृन्तति | <br />~~

−

~~व्रजत्याशु जरां स्नेहो भुक्ते चानह्यते नरः ||७०|| <br />~~

−

चिरात् पीडितमन्नेन दुःखं शुष्कं शकृत् सृजेत् | ~~<br />~~

+

वर्चसोऽतिविबन्धोऽधः स्वे स्थाने परिकृन्तति |

−

श्रोणीवङ्क्षणपृष्ठेषु रुग्विलोमश्च मारुतः ||७१|| ~~<br />~~

+

व्रजत्याशु जरां स्नेहो भुक्ते चानह्यते नरः ||७०||

+

चिरात् पीडितमन्नेन दुःखं शुष्कं शकृत् सृजेत् |

+

श्रोणीवङ्क्षणपृष्ठेषु रुग्विलोमश्च मारुतः ||७१||

अस्वस्थं हृदयं चैव वर्चसा त्वावृतेऽनिले |७२|<br />

Line 941: Line 958:

li~ggaM pittAvRute dAhastRuShNA shUlaM bhramastamaH [1] ||61|| <br />

+

kaTvamlalavaNoShNaishca vidAhaH shItakAmitA | <br />

−

~~kaTvamlalavaNoShNaishca vidAhaH shItakAmitA | <br />~~

shaityagauravashUlAni kaTvAdyupashayo~adhikam ||62|| <br />

+

la~gghanAyAsarUkShoShNakAmitA ca kaphAvRute | <br />

−

~~la~gghanAyAsarUkShoShNakAmitA ca kaphAvRute | <br />~~

raktAvRute sadAhArtistva~gmāṁsantarajo bhRusham ||63|| <br />

+

bhavet sarAgaH shvayathurjAyante maNDalAni ca | <br />

−

~~bhavet sarAgaH shvayathurjAyante maNDalAni ca | <br />~~

kaThinAshca vivarNAshca piDakAH shvayathustathA ||64|| <br />

+

harShaH pipIlikAnAM ca sa~jcAra iva māṁsage | <br />

−

~~harShaH pipIlikAnAM ca sa~jcAra iva māṁsage | <br />~~

calaH snigdho mRuduH shItaH shopho~a~ggeShvarucistathA ||65|| <br />

+

ADhyavāta iti j~jeyaH sa kRucchro medasA~a~avRutaH | <br />

−

~~ADhyavāta iti j~jeyaH sa kRucchro medasA~a~avRutaH | <br />~~

sparshamasthnA~a~avRute tUShNaM pIDanaM cAbhinandati ||66|| <br />

+

sambhajyate sIdati ca sUcIbhiriva tudyate | <br />

−

~~sambhajyate sIdati ca sUcIbhiriva tudyate | <br />~~

majjAvRute vinAmaH [2] syAjjRumbhaNaM pariveShTanam ||67|| <br />

+

shUlaM tu pIDyamAne ca pANibhyAM labhate sukham | <br />

−

~~shUlaM tu pIDyamAne ca pANibhyAM labhate sukham | <br />~~

śukravego~ativego vA niShphalatvaM ca śukrage ||68|| <br />

+

bhukte kukShau ca rugjIrNe shAmyatyannAvRute~anile | <br />

−

~~bhukte kukShau ca rugjIrNe shAmyatyannAvRute~anile | <br />~~

mūtrapravRuttirAdhmAnaM bastau mūtravRute~anile ||69|| <br />

varcaso~ativibandho~adhaH sve sthAne parikRuntati | <br />

vrajatyAshu jarAM sneho bhukte cAnahyate naraH ||70|| <br />

−

cirAt pIDitamannena duHkhaM shuShkaM shakRut sRujet | <br />

shroNIva~gkShaNapRuShTheShu rugvilomashca mArutaH ||71|| <br />

−

asvasthaM hRudayaM caiva varcasA tvAvRute~anile |72| <br />

liṅgaṁ pittāvr̥tē dāhastr̥ṣṇā śūlaṁ bhramastamaḥ [1] ||61|| <br />

+

kaṭvamlalavaṇōṣṇaiśca vidāhaḥ śītakāmitā| <br />

−

~~kaṭvamlalavaṇōṣṇaiśca vidāhaḥ śītakāmitā| <br />~~

śaityagauravaśūlāni kaṭvādyupaśayō'dhikam||62|| <br />

+

laṅghanāyāsarūkṣōṣṇakāmitā ca kaphāvr̥tē| <br />

−

~~laṅghanāyāsarūkṣōṣṇakāmitā ca kaphāvr̥tē| <br />~~

raktāvr̥tē sadāhārtistvaṅmāṁsāntarajō bhr̥śam||63|| <br />

+

bhavēt sarāgaḥ śvayathurjāyantē maṇḍalāni ca| <br />

−

~~bhavēt sarāgaḥ śvayathurjāyantē maṇḍalāni ca| <br />~~

kaṭhināśca vivarṇāśca piḍakāḥ śvayathustathā||64|| <br />

+

harṣaḥ pipīlikānāṁ ca sañcāra iva māṁsagē| <br />

−

~~harṣaḥ pipīlikānāṁ ca sañcāra iva māṁsagē| <br />~~

calaḥ snigdhō mr̥duḥ śītaḥ śōphō'ṅgēṣvarucistathā||65|| <br />

+

āḍhyavāta iti jñēyaḥ sa kr̥cchrō mēdasā''vr̥taḥ| <br />

−

~~āḍhyavāta iti jñēyaḥ sa kr̥cchrō mēdasā''vr̥taḥ| <br />~~

sparśamasthnā''vr̥tē tūṣṇaṁ pīḍanaṁ cābhinandati||66|| <br />

+

sambhajyatē sīdati ca sūcībhiriva tudyatē| <br />

−

~~sambhajyatē sīdati ca sūcībhiriva tudyatē| <br />~~

majjāvr̥tē vināmaḥ [2] syājjr̥mbhaṇaṁ parivēṣṭanam||67|| <br />

+

śūlaṁ tu pīḍyamānē ca pāṇibhyāṁ labhatē sukham| <br />

−

~~śūlaṁ tu pīḍyamānē ca pāṇibhyāṁ labhatē sukham| <br />~~

śukrāvēgō'tivēgō vā niṣphalatvaṁ ca śukragē||68|| <br />

bhuktē kukṣau ca rugjīrṇē śāmyatyannāvr̥tē'nilē| <br />

+

mūtrāpravr̥ttirādhmānaṁ bastau mūtrāvr̥tē'nilē||69|| <br />

−

varcasō'tivibandhō'dhaḥ svē sthānē parikr̥ntati| <br />

vrajatyāśu jarāṁ snēhō bhuktē cānahyatē naraḥ||70|| <br />

−

cirāt pīḍitamannēna duḥkhaṁ śuṣkaṁ śakr̥t sr̥jēt| <br />

śrōṇīvaṅkṣaṇapr̥ṣṭhēṣu rugvilōmaśca mārutaḥ||71|| <br />

−

asvasthaṁ hr̥dayaṁ caiva varcasā tvāvr̥tē'nilē|72| <br />

</div></div>

−

==== ''Vata'' occluded by ''pitta'' ====

+

==== [[Vata]] occluded by [[pitta]] ====

−

The symptoms of ''vata'' occluded by ''pitta'' are burning sensation, morbid thirst, colic, giddiness, darkness of vision; heart burn on eating pungent, sour, salt and hot things and craving for cold things.[61]

+

The symptoms of [[vata]] occluded by [[pitta]] are burning sensation, morbid thirst, colic, giddiness, darkness of vision; heart burn on eating pungent, sour, salt and hot things and craving for cold things.[61]

−

==== ''Vata'' occluded by ''kapha'' ====

+

==== [[Vata]] occluded by [[kapha]] ====

−

If the ''vata'' is occluded by ''kapha'', there will be excess feeling of cold, heaviness, pain, pacification by pungent and similar other articles, craving for fasting, exertion, dry and hot things.[62]

+

If the [[vata]] is occluded by [[kapha]], there will be excess feeling of cold, heaviness, pain, pacification by pungent and similar other articles, craving for fasting, exertion, dry and hot things.[62]

−

==== ''Vata'' occluded by blood ====

+

==== [[Vata]] occluded by blood ====

When it is occluded by the blood, there will be severe burning pain in the area between the skin and the flesh, along with edema and reddish tinge and round patches.[63]

−

==== ''Vata'' occluded by ''mamsa'' ====

+

==== [[Vata]] occluded by [[mamsa dhatu]] ====

In the flesh, it causes hard, discolored boils, and swellings, horripilation and tingling.[64]

−

==== ''Vata'' occluded by ''meda'' ====

+

==== [[Vata]] occluded by [[meda dhatu]] ====

−

When the ''vata'' is occluded in the adipose tissue, it causes movable, smooth, soft and cold swellings in the body, as well as anorexia. This condition is known as ''adhyavata'' and is difficult to cure. [65]

+

When the [[vata]] is occluded in the adipose tissue, it causes movable, smooth, soft and cold swellings in the body, as well as anorexia. This condition is known as ''adhyavata'' and is difficult to cure. [65]

−

==== ''Vata'' occluded by ''asthi'' ====

+

==== [[Vata]] occluded by [[asthi dhatu]] ====

−

When the ''vata'' is occluded in the osseous tissue, the patient likes hot touch (local sudation) and pressing . He has splitting pain and feels as though his body is being pricked with needles.[66]

+

When the [[vata]] is occluded in the osseous tissue, the patient likes hot touch (local sudation) and pressing . He has splitting pain and feels as though his body is being pricked with needles.[66]

−

==== ''Vata'' occluded by ''majja'' ====

+

==== [[Vata]] occluded by [[majja dhatu]] ====

−

When the ''vata'' is occluded in the marrow, there will be flexure/bending/curving of the body, /pandiculation (stretching and stiffening of the trunk and extremities), excess yawning, twisting and colicky pain. The patient gets relief on pressing with the hand (gentle massage). [67]

+

When the [[vata]] is occluded in the marrow, there will be flexure/bending/curving of the body, /pandiculation (stretching and stiffening of the trunk and extremities), excess yawning, twisting and colicky pain. The patient gets relief on pressing with the hand (gentle massage). [67]

−

==== ''Vata'' occluded by ''shukra'' ====

+

==== [[Vata]] occluded by [[shukra dhatu]] ====

−

If the ''vata'' is occluded in semen, it results in ejaculation or premature ejaculation or sterility.[68]

+

If the [[vata]] is occluded in semen, it results in ejaculation or premature ejaculation or sterility.[68]

−

==== ''Vata'' occluded by food ====

+

==== [[Vata]] occluded by food ====

−

If the ''vata'' is occluded by food, there will be pain in the stomach on ingestion of food and disappearance of pain after digestion.[68]

+

If the [[vata]] is occluded by food, there will be pain in the stomach on ingestion of food and disappearance of pain after digestion.[68]

−

==== ''Vata'' occluded by urine ====

+

====[[Vata]] occluded by urine ====

−

If the ''vata'' is occluded by urine leads to urinary retention and distension of bladder.[69]

+

If the [[vata]] is occluded by urine leads to urinary retention and distension of bladder.[69]

−

==== ''Vata'' occluded by feces ====

+

==== [[Vata]] occluded by feces ====

−

If the ''vata'' is occluded by the fecal matter; it leads to obstinate constipation, scissoring type pain in anal region, all unctuous matter ingested is immediately digested (due to excess dryness in colon), after food intake the person suffers from increased distension of abdomen and owing to the pressure of the food ingested the patient passes dry feces with difficulty and after long delay. He is afflicted with pain in the hips, groins and back; as the ''vata'' moves in a reverse direction causes epigastric discomfort. [70-71]

+

If the [[vata]] is occluded by the fecal matter; it leads to obstinate constipation, scissoring type pain in anal region, all unctuous matter ingested is immediately digested (due to excess dryness in colon), after food intake the person suffers from increased distension of abdomen and owing to the pressure of the food ingested the patient passes dry feces with difficulty and after long delay. He is afflicted with pain in the hips, groins and back; as the [[vata]] moves in a reverse direction causes epigastric discomfort. [70-71]

=== Prognosis ===

Line 1,084: Line 1,097:

Joint dislocation, lock jaw, contracture, hunch back(kyphosis), facial paralysis, hemiplegia, atrophy of a part, paraplegia, arthritis, stiffness, rheumatic conditions and disorders due to affliction of vāta in the marrow; all these on account of their seriousness of the seat affected , may or may not be cured even after deliberate treatment. These can be cured when they are of recent origin in strong patient and without any complications. [72-74]

−

=== General management of ''vata'' disorders ===

+

=== General management of [[vata]] disorders ===

−

==== Importance of ''snehana'' (oleation therapy) and ''swedana''(sudation therapy) ====

+

==== Importance of [[snehana]] (oleation therapy) and [[swedana]](sudation therapy) ====

Line 1,168: Line 1,181:

</div></div>

−

Now listen to the effective line of treatment for the cure of diseases due to ''vata''. If there is absolute vitiation of ''vata'' without any kind of association(obstruction), it should be treated at first with oleation therapy, such as internal administration of ghee, fat, oil and marrow. Then as the person, when saturated by the oleation, should be eased by consolation and should again be oleated with unctuous articles added milk; thin gruel of cereals and pulses or meat juice of domestic, wet-land and aquatic animals, milk or meat without bones mixed with sour and salt articles; followed with unctuous enema, nasal medications and nutritive food. [75-77]

+

Now listen to the effective line of treatment for the cure of diseases due to [[vata]]. If there is absolute vitiation of [[vata]] without any kind of association(obstruction), it should be treated at first with oleation therapy, such as internal administration of ghee, fat, oil and marrow. Then as the person, when saturated by the oleation, should be eased by consolation and should again be oleated with unctuous articles added milk; thin gruel of cereals and pulses or meat juice of domestic, wet-land and aquatic animals, milk or meat without bones mixed with sour and salt articles; followed with unctuous enema, nasal medications and nutritive food. [75-77]

When he is well oleated, he should be subjected to sudation therapy, for which oil is applied externally, and then fomentation is done through tubular, mattress or bolus method or different other types suitable to the situation. [78]

Line 1,178: Line 1,191:

The oleation therapy when applied quickly replenishes the diminished body elements and increases the strength, power of the digestive mechanism, robustness and the vitality. [81]

−

The oleation and sudation procedures should be repeatedly administered so that the disorders of ''vata'' may not stay in the viscera softened by oleation procedure. [82]

+

The oleation and sudation procedures should be repeatedly administered so that the disorders of [[vata]] may not stay in the viscera softened by oleation procedure. [82]

==== ''Mridu samshodhana'' (Mild purgation) ====

Line 1,246: Line 1,259:

For this purpose the patient may take the medicated ghee prepared with ''tilvaka'' or ''satala'', or castor oil with milk; all of these are auspicious and expel the morbid humors. [84]

−

By excessive use of unctuous, sour, salty and hot articles of diet, the excretory matter gets accumulated and occluding the alimentary passage, obstructs the ''vata'', hence ''anulomana'' of ''vata'' should be done. [85]

+

By excessive use of unctuous, sour, salty and hot articles of diet, the excretory matter gets accumulated and occluding the alimentary passage, obstructs the [[vata]], hence ''anulomana'' of [[vata]] should be done. [85]

Debilitated patients, in whom purgation is contraindicated, should be given evacuative enema followed by a diet consisting of, or mixed with, the drugs of the digestive and appetizer groups. [86]

Line 1,252: Line 1,265:

Sudation and oleation procedures, repeated again, are beneficial for those whose digestive mechanism has been stimulated as a result of the purificatory procedure. [87]

−

All diseases due to ''vata'' vitiation are always to be continually treated with sweet, sour, salty and unctuous articles of diet and nasal medication and inhalations. Thus the treatment of diseases due to ''vata'' provocation has been expounded in general. [88]

+

All diseases due to [[vata]] vitiation are always to be continually treated with sweet, sour, salty and unctuous articles of diet and nasal medication and inhalations. Thus the treatment of diseases due to [[vata]] provocation has been expounded in general. [88]

==== Specific treatment of various conditions ====

Line 1,352: Line 1,365:

</div></div>

−

==== Treatment of ''vata'' located in alimentary tract ====

+

==== Treatment of [[vata]] located in alimentary tract ====

−

Now to be specific; in the condition of morbid ''vata'' lodged in the alimentary tract, the patient should drink alkaline drugs or digestion of humors is to be done with digestive and appetizer groups of drugs.[89]

+

Now to be specific; in the condition of morbid [[vata]] lodged in the alimentary tract, the patient should drink alkaline drugs or digestion of humors is to be done with digestive and appetizer groups of drugs.[89]

−

==== Treatment of ''vata'' located in colon ====

+

==== Treatment of [[vata]] located in colon ====

−

In condition of morbid ''vata'' lodged in the rectum or the colon, the treatment of ''udavarta'' should be given. [90]

+

In condition of morbid [[vata]] lodged in the rectum or the colon, the treatment of ''udavarta'' should be given. [90]

−

==== Treatment of ''vata'' located in stomach ====

+

==== Treatment of [[vata]] located in stomach ====

−

If it is lodged in the stomach, after the purificatory process, specific treatment as per the ''dosha'' should be given.

+

If it is lodged in the stomach, after the purificatory process, specific treatment as per the [[dosha]] should be given.

−

==== Treatment of ''vata'' located in entire body ====

+

==== Treatment of [[vata]] located in entire body ====

−

When the ''vata'' is provoked in the entire body, oil massage, evacuative enema and unctuous enema should be given. [91]

+

When the [[vata]] is provoked in the entire body, oil massage, evacuative enema and unctuous enema should be given. [91]

−

==== Treatment of ''vata'' located in skin ====

+

==== Treatment of [[vata]] located in skin ====

When the skin is affected, sudation, oil application, hot immersion bath and cordial food should be given.

−

==== Treatment of ''vata'' located in blood ====

+

==== Treatment of [[vata]] located in blood ====

When the blood is affected, thick and cold external applications, purgation and blood letting are to be done. [92]

−

==== Treatment of ''vata'' located in muscle flesh and fat ====

+

==== Treatment of [[vata]] located in muscle flesh and fat ====

As the flesh and fat is affected purgation, evacuative enema and palliative measures should be administered.

−

==== Treatment of ''vata'' located in osseous tissue and bone marrow ====

+

==== Treatment of [[vata]] located in osseous tissue and bone marrow ====

The osseous tissues and bone-marrow affliction should be corrected with internal and external oleation therapy.[93]

−

==== Treatment of ''vata'' located in semen and intrauterine growth retardation ====

+

==== Treatment of [[vata]] located in semen and intrauterine growth retardation ====

If the semen is affected, virility enhancing food and drinks which promote strength and semen are beneficial. If the passage of semen is found to be occluded, purgation should be administered. Only after purgation and consumption of diet, the previously mentioned line of treatment should be carried out.[94]

−

When ''vata'' causes intrauterine growth retardation or new born is emaciated, then milk prepared with sugar, ''kashmarya'' and ''madhuka'' is beneficial for restoration.[95]

+

When [[vata]] causes intrauterine growth retardation or new born is emaciated, then milk prepared with sugar, ''kashmarya'' and ''madhuka'' is beneficial for restoration.[95]

−

==== Treatment of ''vata'' located in cardiac region ====

+

==== Treatment of [[vata]] located in cardiac region ====

−

If the provoked ''vata'' is located in the cardiac region, the milk prepared of aṁśumati is beneficial.

+

If the provoked [[vata]] is located in the cardiac region, the milk prepared of aṁśumati is beneficial.

−

==== Treatment of ''vata'' located in umbilicus ====

+

==== Treatment of [[vata]] located in umbilicus ====

If it is located in the umbilicus, fish processed with unripe ''bilva'' fruits should be given.[97]

−

==== Treatment of ''vata'' located in parts of body ====

+

==== Treatment of [[vata]] located in parts of body ====

If there are cramps in any part of the body, poultice should be applied.

Line 1,404: Line 1,417:

In contractures of body parts, external massage with the medicated oil prepared with black gram and rock salt should be prescribed.

−

If there is ''vata'' provocation in the shoulders nasal medication and ghee should be administered after food.

+

If there is [[vata]] provocation in the shoulders nasal medication and ghee should be administered after food.

−

When the morbid ''vata'' is localized below the umbilical region, enema and ''avapidhaka sneha'' are recommended.[98]

+

When the morbid [[vata]] is localized below the umbilical region, enema and ''avapidhaka sneha'' are recommended.[98]

−

=== Treatment of ''vata'' disorders affecting tendon, ligaments and vessels ===

+

=== Treatment of [[vata]] disorders affecting tendon, ligaments and vessels ===

Line 1,478: Line 1,491:

Specific line of treatment should be adopted in specific condition depending on site of affliction and the vitiated tissue involved.[104]

−

==== ''Brimhana'' (nourishment) treatment ====

+

==== [[Brimhana]] (nourishment) treatment ====

Line 1,504: Line 1,517:

</div></div>

−

Ghee, oil, fat, marrow, affusion, massage, enema, unctuous sudation, staying at calm places (without strong wind), covering with blankets, meat soups, various milks, articles of diet of sweet, sour and salt tastes and whatever is nourishing are beneficial for disorders due to ''vata''.[104-106]

+

Ghee, oil, fat, marrow, affusion, massage, enema, unctuous sudation, staying at calm places (without strong wind), covering with blankets, meat soups, various milks, articles of diet of sweet, sour and salt tastes and whatever is nourishing are beneficial for disorders due to [[vata]].[104-106]

=== Various formulations ===

Line 1,535: Line 1,548:

</div></div>

−

The patient afflicted with ''vata'' disorders should be given meat soup of the flesh of the head of the goat, or of the aquatic, wet land or carnivorous animals prepared separately in the decoction of ''sida'' species, ''panchamoola'' and ''dashamoola'' seasoned with unctuous articles, sour curds and ''trikatu'' which is salted liberally.[106-107]

+

The patient afflicted with [[vata]] disorders should be given meat soup of the flesh of the head of the goat, or of the aquatic, wet land or carnivorous animals prepared separately in the decoction of ''sida'' species, ''panchamoola'' and ''dashamoola'' seasoned with unctuous articles, sour curds and ''trikatu'' which is salted liberally.[106-107]

Poultices should be prepared from the same flesh as mixed with ghee, oil and sour articles, with the boneless flesh well crushed and steamed. [108]

Line 1,638: Line 1,651:

</div></div>

−

For immersion bath, vessel should be filled with the decoction of the leaves curative of ''vata'' or with medicated milk or oil.

+

For immersion bath, vessel should be filled with the decoction of the leaves curative of [[vata]] or with medicated milk or oil.

−

Affusion is recommended after a good oil massage to the patient suffering from ''vata'' disorder. [109]

+

Affusion is recommended after a good oil massage to the patient suffering from [[vata]] disorder. [109]

Cook in a pot the flesh of wetland and aquatic creatures, ''dashamoola'', asparagus, horse-gram, jujube, black gram, sesame, ''rasna'', barley and ''sida'' along with fat, curds, acetic acid and sour articles and administer this in the form of kettle sudation. This in the form of paste may also be used as poultice. And medicated ghee and oil prepared with this may be used for external massage as well as internal administration. [110-112]

Line 1,648: Line 1,661:

The physician should give on the painful part, a thick application prepared of pancakes, ''vesavara'' preparation, milk, black gram, sesame, boiled rice, castor seeds, wheat, barley, ''badara,'' and ''sthira'' etc mixed with unctuous articles. This application should be at night and bandaged with caster leaves, and the bandage should be removed the next morning. Then the part should be poured with milk added with water and again poultice. The bandage which is applied during the day must be of leather with fur, and it should be removed at night. [114-116]

−

Thick applications can be made of oleiferous fruits well pasted with sour articles and be applied after it gets cool. And poultices can be made of the fragrant group of drugs curative of ''vata'', milk pudding or ''krishara'' mixed with unctuous articles be used. [117]

+

Thick applications can be made of oleiferous fruits well pasted with sour articles and be applied after it gets cool. And poultices can be made of the fragrant group of drugs curative of [[vata]], milk pudding or ''krishara'' mixed with unctuous articles be used. [117]

−

We shall describe the various unctuous preparations which are comparable to nectar and are curative of disorders in those who are afflicted with dryness after purification and ''vata'' provocation. [118]

+

We shall describe the various unctuous preparations which are comparable to nectar and are curative of disorders in those who are afflicted with dryness after purification and [[vata]] provocation. [118]

Line 1,813: Line 1,826:

Four ''pala'' (192 gm) of ''dashamoola'' should be decocted in one ''drone'' of water adding 64 ''tolas'' (768 gm) of barley, ''badara'' and horse gram. When it is reduced to one fourth quantity, prepare a medicated ghee in this decoction by taking 16 ''pala'' (768 gm) of ghee and adding milk, the paste of the ''jeevaniya'' drugs, sugar, dates, white teak, grape, ''badara'' and fig. This ghee is curative of disorders due to absolute ''vata''. This preparation is harmless and should be used for internal administration, external massage and enema. [119-121]

−

Medicated ghee, prepared with the paste of ''chitraka'', dry-ginger, ''rasna, pushkara,'' long pepper and ''shathi'' is excellent to cure ''vata''-disorders. [122]

+

Medicated ghee, prepared with the paste of ''chitraka'', dry-ginger, ''rasna, pushkara,'' long pepper and ''shathi'' is excellent to cure [[vata]]-disorders. [122]

−

The supernatant part of ghee should be prepared with the milk boiled with ''sida'' and ''bilva''. Two or four ''tolas'' (48 gm) of this should be used as nasal medication in condition of morbid ''vata'' affecting the head. [123]

+

The supernatant part of ghee should be prepared with the milk boiled with ''sida'' and ''bilva''. Two or four ''tolas'' (48 gm) of this should be used as nasal medication in condition of morbid [[vata]] affecting the head. [123]

−

The bones of the domestic, wet-land and aquatic animals should be broken into bits and cooked in water. The unctuous fluid obtained should again be cooked in the decoction of the ''dashamoola'', adding the paste of ''rishabhaka, sphota, vidari'' and ''kapikachchu'' and of ''vata''-curative drugs or ''jeevaniya'' group of drugs and double the quantity of milk. By the use of this preparation as nasal medication, massage, internal administration and unctuous enema, the morbid ''vata'' affecting the vessels, joints, bones and in ''kushtha'' gets quickly cured. For those suffering from loss of marrow as well as those who suffer from loss of semen and vital essence, this imparts strength and robustness and acts like nectar. [124-127]

+

The bones of the domestic, wet-land and aquatic animals should be broken into bits and cooked in water. The unctuous fluid obtained should again be cooked in the decoction of the ''dashamoola'', adding the paste of ''rishabhaka, sphota, vidari'' and ''kapikachchu'' and of [[vata]]-curative drugs or ''jeevaniya'' group of drugs and double the quantity of milk. By the use of this preparation as nasal medication, massage, internal administration and unctuous enema, the morbid [[vata]] affecting the vessels, joints, bones and in ''kushtha'' gets quickly cured. For those suffering from loss of marrow as well as those who suffer from loss of semen and vital essence, this imparts strength and robustness and acts like nectar. [124-127]

The fresh fat of the alligator, fish, tortoise or the porpoise prepared similarly as described above is recommended as nasal medication and for internal administration. [128]

Line 1,823: Line 1,836:

Take 64 ''tolas'' (768 gm) of the ''triphala'', 32 ''tolas'' (384 gm) of horse gram, 20 ''tolas'' (240 gm) each of the bark of the ''krishnagandha'' and ''adhaki'', 8 ''tolas'' (96 gm) each of ''rasna, chitraka'' and four ''tolas'' (48 gm) of each of the ''dashamoola'' and decoct them in 1 ''drone'' (12.288 l) of water, reduced to one fourth of its quantity. Than add 64 ''tolas'' (768 gm) each of ''sura, aranala,'' sour curds, ''sauveeraka, tushodakam,'' the decoction of small ''badara,'' pomegranate, tamarind, butter, oil, fat, ghee, marrow, milk and 24 ''tolas'' (288gm) of the paste of the ''jeevaniya'' group of drugs, and prepare the ''mahasneha'' preparation in the due manner. [129-132]

−

This should be used as inunction in morbid ''vata'' affecting the vessels. Marrow and bones as well as is conditions of tremors contractions and colic, and ''vata'' disorder affecting the entire body or only a part of the body. [133]

+

This should be used as inunction in morbid [[vata]] affecting the vessels. Marrow and bones as well as is conditions of tremors contractions and colic, and [[vata]] disorder affecting the entire body or only a part of the body. [133]

−

The expressed juice of the root and leaves of ''nirgundi'' should be cooked with an equal quantity of oil. This oil can be used for internal administration, external massage and ear-fill; it is beneficial in sinuses or fistula -in -ano, dermatosis and other ''vata'' disorders as well as in scabies and scrofula. The oil prepared with the decoction of cotton seeds and horse gram is also curative of ''vata''. [134-135]

+

The expressed juice of the root and leaves of ''nirgundi'' should be cooked with an equal quantity of oil. This oil can be used for internal administration, external massage and ear-fill; it is beneficial in sinuses or fistula -in -ano, dermatosis and other [[vata]] disorders as well as in scabies and scrofula. The oil prepared with the decoction of cotton seeds and horse gram is also curative of [[vata]]. [134-135]

Line 1,851: Line 1,864:

</div></div>

−

Curds should be kept for three days in a mixture of equal measures of the expressed juice of radish and milk. Prepare medicated oil by taking 64 ''tolas'' (768 gm) of oil and triple the quantity of this sour preparation adding the paste of 4 ''tolas'' (48 gm) each of liquorice, sugar, ''rasna,'' rock salt and green ginger. This oil can be used for internal administration and external application as curative of ''vata''. [136-137]

+

Curds should be kept for three days in a mixture of equal measures of the expressed juice of radish and milk. Prepare medicated oil by taking 64 ''tolas'' (768 gm) of oil and triple the quantity of this sour preparation adding the paste of 4 ''tolas'' (48 gm) each of liquorice, sugar, ''rasna,'' rock salt and green ginger. This oil can be used for internal administration and external application as curative of [[vata]]. [136-137]

Line 1,908: Line 1,921:

</div></div>

−

Cook very old oil-cake in the decoction of dashamūla; strain the solution and prepare a medicated oil in this solution by taking 64 ''tolas'' (768 gm) of oil and eight times the quantity of milk. This oil is curative of all disorders of ''vata''. This is specially recommended in conditions of ''vata'' associated with ''kapha''.[138-139]

+

Cook very old oil-cake in the decoction of dashamūla; strain the solution and prepare a medicated oil in this solution by taking 64 ''tolas'' (768 gm) of oil and eight times the quantity of milk. This oil is curative of all disorders of [[vata]]. This is specially recommended in conditions of [[vata]] associated with [[kapha]].[138-139]

−

Take 16 ''tolas'' (192 gm) each of barley, ''kola'', horse gram, ''shreyasi,'' dry radish and ''bilva'' and cook them in a sour solution. The medicated oil prepared with this decoction along with sour fruit and the paste of pungent spices, should be used by the patient suffering from severe disorders of ''vata'', in the cold season. [140-141]

+

Take 16 ''tolas'' (192 gm) each of barley, ''kola'', horse gram, ''shreyasi,'' dry radish and ''bilva'' and cook them in a sour solution. The medicated oil prepared with this decoction along with sour fruit and the paste of pungent spices, should be used by the patient suffering from severe disorders of [[vata]], in the cold season. [140-141]

==== ''Sahachara taila'' and ''baladi taila'' ====

Line 2,058: Line 2,071:

</div></div>

−

Listen now to the description of other preparations of oils for all types of diseases of ''vata'' that can be used in all the four therapeutic modes; that are promotive of longevity, strength and complexion; that are curative of menstrual and seminal disorders; which are inductive of progeny; and which are free from harmful effects and are generally curative of all kinds of morbidity. [142-143]

+

Listen now to the description of other preparations of oils for all types of diseases of [[vata]] that can be used in all the four therapeutic modes; that are promotive of longevity, strength and complexion; that are curative of menstrual and seminal disorders; which are inductive of progeny; and which are free from harmful effects and are generally curative of all kinds of morbidity. [142-143]

−

Prepare medicated oil in 400 ''tolas'' (4.8 l) of the decoction of ''sahachara'', by using 256 ''tolas'' (3.072 liters) of oil and adding 40 ''tolas'' (480 gm) of the paste of radish and four times the quantity milk is added.The physician should use this oil mixed with 72 ''tolas'' (864 gm) of powdered sugar, in severe types of ''vata'' disorder. [144-145]

+

Prepare medicated oil in 400 ''tolas'' (4.8 l) of the decoction of ''sahachara'', by using 256 ''tolas'' (3.072 liters) of oil and adding 40 ''tolas'' (480 gm) of the paste of radish and four times the quantity milk is added.The physician should use this oil mixed with 72 ''tolas'' (864 gm) of powdered sugar, in severe types of [[vata]] disorder. [144-145]

Prepare medicated oil by taking 64 ''tolas'' (768 ml) of oil along with 128 ''tolas'' (1.536 liters) of the expressed juice of ''shvadamshthra'', equal quantity of milk, 24 ''tolas'' (288 gm) of dry ginger and 32 ''tolas'' (384 gm) of jaggery. This should be administered in all kinds of disorders of ''vata''. After the dose of oil has been digested the regimen of thin gruel along with milk is recommended. [146-147]

−

Take 400 ''tolas'' (4.8 kg) of ''bala'', fourth part of ''guduchi'' and one eighth quantity of ''rasna'' and cook in 1 ''adhaka'' (307.2 l) of water till it is reduced to one tenth of the quantity. Prepare 256 ''tolas'' (3.072 l) of oil with this decoction adding equal quantities of whey, sugarcane juice and vinegar along with half the quantity of goat’s milk and the paste of four ''tolas'' (48 gm) of the leaves of each of the following drugs:- ''shathi, sarala, darvi, ela, manjishtha, agaru, chandana, padmaka, ativisha, musta, surpaparni, harenu, yashthimadhu, surasa, vyaghranakha, rshabhaka, jeevakaih,'' juice of ''palasha, kastūrī, nalika,'' buds of jasmine, ''sprrikka, kunkuma, shaileya, jati phala, kathuphala, ambu, tvak, kunduru, karpura, aturushka, shrinivasa, lavanga, nakha, kakkoli, kushtha, mamsi, priyangu, sthauneya, tagara, dhyama, vacha,'' leaves of ''madana'' and ''nagakesar''. This should then be strained and the paste of fragrant drugs are added to it and administered duly. This excellent ''bala'' oil is curative of ''vata'' disorders in general. It can be used in dyspnea, cough, fever, hiccup, vomiting, ''gulma'', pectoral lesions, cachexia, splenic disorders, emaciation, epilepsy and lack of lustre. [148-154]

+

Take 400 ''tolas'' (4.8 kg) of ''bala'', fourth part of ''guduchi'' and one eighth quantity of ''rasna'' and cook in 1 ''adhaka'' (307.2 l) of water till it is reduced to one tenth of the quantity. Prepare 256 ''tolas'' (3.072 l) of oil with this decoction adding equal quantities of whey, sugarcane juice and vinegar along with half the quantity of goat’s milk and the paste of four ''tolas'' (48 gm) of the leaves of each of the following drugs:- ''shathi, sarala, darvi, ela, manjishtha, agaru, chandana, padmaka, ativisha, musta, surpaparni, harenu, yashthimadhu, surasa, vyaghranakha, rshabhaka, jeevakaih,'' juice of ''palasha, kastūrī, nalika,'' buds of jasmine, ''sprrikka, kunkuma, shaileya, jati phala, kathuphala, ambu, tvak, kunduru, karpura, aturushka, shrinivasa, lavanga, nakha, kakkoli, kushtha, mamsi, priyangu, sthauneya, tagara, dhyama, vacha,'' leaves of ''madana'' and ''nagakesar''. This should then be strained and the paste of fragrant drugs are added to it and administered duly. This excellent ''bala'' oil is curative of [[vata]] disorders in general. It can be used in dyspnea, cough, fever, hiccup, vomiting, ''gulma'', pectoral lesions, cachexia, splenic disorders, emaciation, epilepsy and lack of lustre. [148-154]

==== ''Amritadi tailam'' ====

Line 2,146: Line 2,159:

</div></div>

−

Prepare decoction of 2000 ''tolas'' (24 kg) of ''guduchi'' in 5 ''drone'' (98.304 l) of water by reducing to ¼th its quantity. Later add 512 ''tolas'' (60144 l) of sesame oil and equal quantity of milk in this decoction, along with paste of 1 ''tola'' (12 gm) each of cardamom, ''ela, mamsi, nata, ushira, sariva, kushtha, chandana, bala, tamalaki, meda, shatapushpa, riddhi, jeevaka, kakoli, ksheerakakoli, shravani, atibala, nakha, mahashravani, jeevanti,vidari, kapikacchu, shatavari, mahameda, karkata, harenu, vacha, gokshura, eranda, rasna, kala, sahachara, bala, veera, shallaki, musta, tvak, patra, rishabhaka, balaka, ela, kunkuma, sprikka'' and three ''tolas'' (36 gm) of manjishtha and 32 ''tolas'' (384 gm) of ''yashtimadhu''. It restores the health of those affected with reduced semen, digestive power and vitality. Normalizes individuals with insanity and epilepsy and is excellent to cure ''vata'' disorder. This is the ''amritadya taila'' propounded by preceptor ''krishnatreya'' who was respected by reverent physicians. [157- 164]

+

Prepare decoction of 2000 ''tolas'' (24 kg) of ''guduchi'' in 5 ''drone'' (98.304 l) of water by reducing to ¼th its quantity. Later add 512 ''tolas'' (60144 l) of sesame oil and equal quantity of milk in this decoction, along with paste of 1 ''tola'' (12 gm) each of cardamom, ''ela, mamsi, nata, ushira, sariva, kushtha, chandana, bala, tamalaki, meda, shatapushpa, riddhi, jeevaka, kakoli, ksheerakakoli, shravani, atibala, nakha, mahashravani, jeevanti,vidari, kapikacchu, shatavari, mahameda, karkata, harenu, vacha, gokshura, eranda, rasna, kala, sahachara, bala, veera, shallaki, musta, tvak, patra, rishabhaka, balaka, ela, kunkuma, sprikka'' and three ''tolas'' (36 gm) of manjishtha and 32 ''tolas'' (384 gm) of ''yashtimadhu''. It restores the health of those affected with reduced semen, digestive power and vitality. Normalizes individuals with insanity and epilepsy and is excellent to cure [[vata]] disorder. This is the ''amritadya taila'' propounded by preceptor ''krishnatreya'' who was respected by reverent physicians. [157- 164]

==== ''Rasna taila'' ====

Line 2,177: Line 2,190:

</div></div>

−

The medicated oil is prepared by taking 1024 ''tolas'' (12.288 l) of oil and cooking it in 4000 ''tolas'' (48 l) of the decoction of ''rasna'' along with the paste of the fragrant groups of drugs grown in the Himalayas, as well as the cardamom group of drugs. This oil is curative of ''vata''. A similar preparation of ''ashvagandha'' and ''prasarani'' and the two varieties of ''sida'' or the medicated oil of ''sida'' and other drugs may be prepared using these drugs individually in the form of decoction, paste or milk.

+

The medicated oil is prepared by taking 1024 ''tolas'' (12.288 l) of oil and cooking it in 4000 ''tolas'' (48 l) of the decoction of ''rasna'' along with the paste of the fragrant groups of drugs grown in the Himalayas, as well as the cardamom group of drugs. This oil is curative of [[vata]]. A similar preparation of ''ashvagandha'' and ''prasarani'' and the two varieties of ''sida'' or the medicated oil of ''sida'' and other drugs may be prepared using these drugs individually in the form of decoction, paste or milk.

Thus, ''rasna taila'' has been explained. [165–166]

Line 2,356: Line 2,369:

Prepare a decoction by taking 40 ''tolas'' (48 gm) of each of ''rasna, shirisha,'' liquorice, dry ginger, ''sahachara, guduchi, syonaka, devadaru, shampaka, ashvagandha'' and ''gokshura''. Then oil is prepared by taking 64 ''tolas'' (768 ml) of sesame oil and cooking it in the above said decoction along with 64 ''tolas'' (768 ml) each of curds, ''aranala'', decoction of black gram, juices of good quality of radish, and sugar cane, adding one ''tola'' (12 gm) of the paste of each of the ''gandhavarga'' drugs.

−

This ''mūlaka'' oil is curative of splenic disorders, retention of urine, dyspnoea, cough and other ''vata'' disorders. It is also promotive of complexion, life and vitality. Thus ''mūlaka taila'' is explained. [172-173]

+

This ''mūlaka'' oil is curative of splenic disorders, retention of urine, dyspnoea, cough and other [[vata]] disorders. It is also promotive of complexion, life and vitality. Thus ''mūlaka taila'' is explained. [172-173]

−

Medicated oil is prepared by taking sesame oil and cooking it in the decoction of barley, ''kola'', horse gram, fish, drumstick, ''bael'', radish, curds and milk. This is curative of all ''vata'' disorders. The medicated oil prepared in the expressed juice of garlic and the drugs mentioned above, is curative of ''vata roga''. These different oils may be given as potion to a woman who has just taken her purificatory bath on the cessation of menses. By taking any of this medicated oil as ''pana'', even a sterile woman will become fertile.

+

Medicated oil is prepared by taking sesame oil and cooking it in the decoction of barley, ''kola'', horse gram, fish, drumstick, ''bael'', radish, curds and milk. This is curative of all [[vata]] disorders. The medicated oil prepared in the expressed juice of garlic and the drugs mentioned above, is curative of [[vata roga]]. These different oils may be given as potion to a woman who has just taken her purificatory bath on the cessation of menses. By taking any of this medicated oil as ''pana'', even a sterile woman will become fertile.

−

The ''agurvadya'' oil, which has been described in the treatment of ''shita jwara'', if processed again many hundred times, becomes curative of ''vata'' disorders. And the medicated oils, which will be described in the therapeutics of rheumatic conditions, may be prescribed for the alleviation of vāta disorders, by the physician desirous of success in treatment. [176-180]

+

The ''agurvadya'' oil, which has been described in the treatment of ''shita jwara'', if processed again many hundred times, becomes curative of [[vata]] disorders. And the medicated oils, which will be described in the therapeutics of rheumatic conditions, may be prescribed for the alleviation of vāta disorders, by the physician desirous of success in treatment. [176-180]

−

There exists no medication superior to oil as a remedy for ''vata,'' due to its quality of extreme spreadability, hot in potency, heaviness, unctuousness and by virtue of becoming more powerful on being medicated with the ''vata'' curative group of drugs.

+

There exists no medication superior to oil as a remedy for [[vata]], due to its quality of extreme spreadability, hot in potency, heaviness, unctuousness and by virtue of becoming more powerful on being medicated with the [[vata]] curative group of drugs.

Being also capable of further intensification of potency, by being processed again for hundreds or thousands of times, ''taila'' very quickly cures the diseases which are located into even the minutest part of the body. [181-182]

−

=== Management of ''avrita vata'' conditions ===

+

=== Management of avrita [[vata]] conditions ===

Line 2,425: Line 2,438:

</div></div>

−

This general line of treatment is also recommended in conditions of association with morbidity of other humors, but especially when the body channels have been occluded by ''pitta'' and ''kapha'' in ''vata'' disorders. [183]

+

This general line of treatment is also recommended in conditions of association with morbidity of other humors, but especially when the body channels have been occluded by [[pitta]] and [[kapha]] in [[vata]] disorders. [183]

−

==== Management of ~~''pittavrita~~ vata'' ====

+

==== Management of [[pitta]]vrita [[vata]] ====

−

In condition of occlusion of ''pitta,'' the physician should administer cold and hot lins of treatment in alternation. Here, ghee prepared of ''jeevaniya gana'' is recommended.

+

In condition of occlusion of [[pitta]], the physician should administer cold and hot lins of treatment in alternation. Here, ghee prepared of ''jeevaniya gana'' is recommended.

Diet which contains flesh of ''jaṇgala'' animals, barley and ''shali'' rice, ''yapana'' enema, milk enema, purgation, drinking of milk, decoction of ''panchamula'' and ''sida'' is also beneficial.[184-185]

Line 2,435: Line 2,448:

The patient should be given ''dharā'' with medicated oil or ghee or milk prepared with liquorice and ''sida'', or with the decoction of ''panchamūla'' or with cold water. [186]

−

In conditions of occlusion by ''kapha'' articles made of barley, the flesh of animals and birds of ''jangala'' area as diet is effective along with strong sudation, evacuative enema and emesis and purgation. Old ghee, sesame oil and mustard oil are also beneficial. [187-187 ½]

+

In conditions of occlusion by [[kapha]] articles made of barley, the flesh of animals and birds of ''jangala'' area as diet is effective along with strong sudation, evacuative enema and emesis and purgation. Old ghee, sesame oil and mustard oil are also beneficial. [187-187 ½]

−

In the condition of occlusion by both ''kapha'' and ''pitta, pitta'' must be subdued first. [188]

+

In the condition of occlusion by both [[kapha]] and [[pitta]], [[pitta]] must be subdued first. [188]

−

=== Management of various condition of ''vata'' located in other sites ===

+

=== Management of various condition of [[vata]] located in other sites ===

Line 2,537: Line 2,550:

</div></div>

−

On finding that ''kapha'' is located in the stomach (''amashaya''), emesis should be given and if it is located in the colon (''pakvashaya''), the treatment of choice is purgation. If ''pitta'' has pervaded all over the body, again the same (purgation) should be given. [189-189 ½]

+

On finding that [[kapha]] is located in the stomach (''amashaya''), emesis should be given and if it is located in the colon (''pakvashaya''), the treatment of choice is purgation. If [[pitta]] has pervaded all over the body, again the same (purgation) should be given. [189-189 ½]

−

As ''kapha'' or ''pitta'' gets liquefied by sudation, and gets accumulated in the colon and the symptoms of ''pitta'' manifest, both of these should be eliminated by the use of enema. [190-190 ½]

+

As [[kapha]] or [[pitta]] gets liquefied by sudation, and gets accumulated in the colon and the symptoms of ''pitta'' manifest, both of these should be eliminated by the use of enema. [190-190 ½]

−

If ''vata'' is associated with ''kapha'', it should be eliminated by warm evacuative enema mixed with cow’s urine. If ''vata'' is associated with ''pitta'', it should be eliminated by evacuative enema mixed with milk. Then the patient should be given unctuous enema prepared with the ''madhura rasa'' group of drugs. [191-192]

+

If [[vata]] is associated with [[kapha]], it should be eliminated by warm evacuative enema mixed with cow’s urine. If [[vata]] is associated with [[pitta]], it should be eliminated by evacuative enema mixed with milk. Then the patient should be given unctuous enema prepared with the ''madhura rasa'' group of drugs. [191-192]

−

In condition of ''vata'' located in the head and associated with ''kapha'', inhalation and nasal medication should be given. [192 ½]

+

In condition of [[vata]] located in the head and associated with [[kapha]], inhalation and nasal medication should be given. [192 ½]

−

If after the elimination of ''pitta'' and ''kapha'', there remains a residual morbidity of ''vata'' in the channels of the chest region, the treatment indicated in absolute ''vata'' should be given. [193- 193 ½]

+

If after the elimination of [[pitta]] and [[kapha]], there remains a residual morbidity of [[vata]] in the channels of the chest region, the treatment indicated in absolute [[vata]] should be given. [193- 193 ½]

−

If ''vata'' is occluded by blood, the line of treatment should be the same as indicated in ''vatashonita''.[194]

+

If [[vata]] is occluded by blood, the line of treatment should be the same as indicated in ''vatashonita''.[194]

−

In ~~''amavata''~~, treatment curative of ''prameha, vata'' and ''meda'', should be given. [194 ½]

+

In ama [[vata]], treatment curative of ''prameha, [[vata]] and ''meda'', should be given. [194 ½]

−

If ''vata'' is occluded by the flesh, than sudation, massage, meat juices, milk and unctuous medications are recommended. [195]

+

If [[vata]] is occluded by the flesh, than sudation, massage, meat juices, milk and unctuous medications are recommended. [195]

−

If ''vata'' is occluded by the osseous tissue or the marrow, ''mahasneha'' should be given. If occluded in the semen, the treatment has already been described. [195 ½]

+

If [[vata]] is occluded by the osseous tissue or the marrow, ''mahasneha'' should be given. If occluded in the semen, the treatment has already been described. [195 ½]

−

If ''vata'' is occluded by food, then emesis, digestives, carminatives and light diet are recommended. [196]

+

If [[vata]] is occluded by food, then emesis, digestives, carminatives and light diet are recommended. [196]

−

If occluded by urine, diuretics, sudation and trans-urethral enema are recommended. If ''vata'' is occluded by fecal matter, the remedies are castor oil and unctuous therapy as indicated in ''udavarta''. [197]

+

If occluded by urine, diuretics, sudation and trans-urethral enema are recommended. If [[vata]] is occluded by fecal matter, the remedies are castor oil and unctuous therapy as indicated in ''udavarta''. [197]

A morbid humor, while in its natural habitat, and when more powerful; it should be first subdued by its own suitable medications such as emesis, purgation, enema or sudation. [198]

−

Thus has been described the treatment of conditions of occlusion of ''vata'' by ''pitta'', etc. [198 ½]

+

Thus has been described the treatment of conditions of occlusion of [[vata]] by [[pitta]], etc. [198 ½]

−

=== Mutual occlusions by types of ''vata'' and their management ===

+

=== Mutual occlusions by types of [[vata]] and their management ===

Line 2,634: Line 2,647:

</div></div>

−

Oh Sinless Dear! I shall next describe the mutual obstruction between the five types of ''vata'' in detailed and concised manner. [199-199 ½]

+

Oh Sinless Dear! I shall next describe the mutual obstruction between the five types of [[vata]] in detailed and concised manner. [199-199 ½]

−

The ''prana vata'' occludes the ''udana'' and other types of ''vata'' while they too may occlude the ''prana.'' [200]

+

The prana [[vata]] occludes the ''udana'' and other types of [[vata]] while they too may occlude the ''prana.'' [200]

−

''Udana'' and all other types of vāta may occlude one another in the same manner. There occur twenty conditions of occlusion caused by mutual obstruction of these five types of provoked ''vata''. These should be properly debated. [201-201½]

+

''Udana'' and all other types of vāta may occlude one another in the same manner. There occur twenty conditions of occlusion caused by mutual obstruction of these five types of provoked [[vata]]. These should be properly debated. [201-201½]

On observing the loss of function of all the sense organs, and loss of memory and strength, it should be diagnosed as the condition of the occlusion of ''vyana'' by ''prana''.

Line 2,775: Line 2,788:

In condition of occlusion of ''vyana'' by ''udana'', there occurs rigidity, decreased gastro-intestinal enzymes activity, anhidrosis, and loss of movement and absence of winking. The treatment is wholesome, measured and light diet. [214-214½]

−

By the symptoms one should diagnose the condition of mutual occlusion of these five types of ''vata'', and it has been laid down that there will occurs either the increase or decrease of its functions as the particular type of ''vata'' is affected. [215-215½]

+

By the symptoms one should diagnose the condition of mutual occlusion of these five types of [[vata]], and it has been laid down that there will occurs either the increase or decrease of its functions as the particular type of [[vata]] is affected. [215-215½]

Thus have been described in general this eight conditions of mutual occlusion along with their symptoms and treatment, in order to aid the understanding of intelligent physicians. [216-216½]

Line 2,805: Line 2,818:

</div></div>

−

On investigating the habitat of each type of ''vata'', as well as the signs of increase or decrease of its functions, the physician should diagnose the remaining twelve conditions of mutual occlusions and should treat them by means of external application, unctuous internal administration, enema and all other procedures, or he may be alternatively given cold and hot measures. [217-218½]

+

On investigating the habitat of each type of [[vata]], as well as the signs of increase or decrease of its functions, the physician should diagnose the remaining twelve conditions of mutual occlusions and should treat them by means of external application, unctuous internal administration, enema and all other procedures, or he may be alternatively given cold and hot measures. [217-218½]

=== Specific principles of management ===

Line 2,833: Line 2,846:

</div></div>

−

The ''udana'' should be regulated upwards and the ''apana'' downwards. The ''samana'' should be alleviated and the ''vyana'' should be treated by all the three methods. Even more carefully than the other four types of ''vata'', the ''prana'' should be maintained, because life depends on the proper maintenance of it in its habitat.

+

The ''udana'' should be regulated upwards and the ''apana'' downwards. The ''samana'' should be alleviated and the ''vyana'' should be treated by all the three methods. Even more carefully than the other four types of [[vata]], the ''prana'' should be maintained, because life depends on the proper maintenance of it in its habitat.

−

Thus the physician should regulate and establish types of ''vata'' in their normal habitats, which have been occluded and misdirected. [219-220½]

+

Thus the physician should regulate and establish types of [[vata]] in their normal habitats, which have been occluded and misdirected. [219-220½]

−

=== Types of ''vata'' occluded by ''dosha'' ===

+

=== Types of [[vata]] occluded by [[dosha]] ===

Line 2,935: Line 2,948:

</div></div>

−

In occlusion of ''prana'' by ''pitta'' fainting, giddiness, colic, burning sensation, craving for cold things and vomiting of acidic gastric material are seen as symptoms. [221-221½]

+

In occlusion of ''prana'' by [[pitta]] fainting, giddiness, colic, burning sensation, craving for cold things and vomiting of acidic gastric material are seen as symptoms. [221-221½]

−

In occlusion of ''prana'' by ''kapha'', there occur symptoms such as frequent spitting, sneezing, eructation, impediment to the inspiration and expiration, anorexia and vomiting. [222-222½]

+

In occlusion of ''prana'' by [[kapha]], there occur symptoms such as frequent spitting, sneezing, eructation, impediment to the inspiration and expiration, anorexia and vomiting. [222-222½]

−

In condition of occlusion of ''udana'' by ''pitta'', there occur symptoms such as fainting etc and burning in the umbilical region and chest, exhaustion, loss of vital essence and asthenia. [223-223½]

+

In condition of occlusion of ''udana'' by [[pitta]], there occur symptoms such as fainting etc and burning in the umbilical region and chest, exhaustion, loss of vital essence and asthenia. [223-223½]

−

In occlusion of ''udana'' by ''kapha'', there occur discolorations, aphasia and dysarthria, debility, heaviness of the body and anorexia. [224-224½]

+

In occlusion of ''udana'' by [[kapha]], there occur discolorations, aphasia and dysarthria, debility, heaviness of the body and anorexia. [224-224½]

−

In condition of occlusion of ''samana'' by ''pitta'', there occur hyperhidrosis, thirst, burning, fainting, anorexia, derangement of appetite and decreased gastro-intestinal enzyme activity. [225-225½]

+

In condition of occlusion of ''samana'' by [[pitta]], there occur hyperhidrosis, thirst, burning, fainting, anorexia, derangement of appetite and decreased gastro-intestinal enzyme activity. [225-225½]

−

In condition of occlusion of the ''samana'' by ''kapha'', there occur anhidrosis, reduced gastro-intestinal enzyme activity, horripilation and excessive coldness of the limbs. [226-226½]

+

In condition of occlusion of the ''samana'' by [[kapha]], there occur anhidrosis, reduced gastro-intestinal enzyme activity, horripilation and excessive coldness of the limbs. [226-226½]

−

In condition of occlusion of ''vyana'' by ''pitta'', there occur burning all over the body, exhaustion, chorea or poverty of movements accompanied with temperature and pain. [227-227½]

+

In condition of occlusion of ''vyana'' by [[pitta]], there occur burning all over the body, exhaustion, chorea or poverty of movements accompanied with temperature and pain. [227-227½]

−

In condition of occlusion of ''vyana'' by ''kapha'', there occur symptoms such as heaviness of the limbs, pain in all the bones and joints, and impaired gait. [228-228½]

+

In condition of occlusion of ''vyana'' by [[kapha]], there occur symptoms such as heaviness of the limbs, pain in all the bones and joints, and impaired gait. [228-228½]

−

In condition of occlusion of ''apana'' by ''pitta'', there occur symptoms such as yellowish discoloration of urine and feces, sensation of heat in the rectum and penis and excessive flow of the menses. [229-229½]

+

In condition of occlusion of ''apana'' by [[pitta]], there occur symptoms such as yellowish discoloration of urine and feces, sensation of heat in the rectum and penis and excessive flow of the menses. [229-229½]

−

In condition of occlusion of ''apana'' by ''kapha'', there occur stools that are loose, heavy and mixed with undigested matter and mucus and ''kapha'' dominated ''prameha''. [230-230½]

+

In condition of occlusion of ''apana'' by [[kapha]], there occur stools that are loose, heavy and mixed with undigested matter and mucus and [[kapha]] dominated ''prameha''. [230-230½]

=== Guidelines for diagnosis of conditions ===

Line 3,024: Line 3,037:

</div></div>

−

On observing the mixed symptoms of ''pitta'' and ''kapha'', the learned physician should diagnose it as a condition of combined occlusion. [231-231½]

+

On observing the mixed symptoms of [[pitta]] and [[kapha]], the learned physician should diagnose it as a condition of combined occlusion. [231-231½]

−

If the two other ~~''doshas''~~ get located in the places described as the habitat of ''vata'', they manifest various symptoms of disorders characteristic to each of them. [232-232½]

+

If the two other [[dosha]] get located in the places described as the habitat of [[vata]], they manifest various symptoms of disorders characteristic to each of them. [232-232½]

−

Medical authorities regard, as most serious, the condition of occlusion of ''prana'' or ''udana'' by ''kapha'' and ''pitta'' combined, because life is particularly dependent on ''prana'', and strength on ''udana;'' and occlusion of them, will result in loss of life and vitality. [233-234½]

+

Medical authorities regard, as most serious, the condition of occlusion of ''prana'' or ''udana'' by [[kapha]] and [[pitta]] combined, because life is particularly dependent on ''prana'', and strength on ''udana;'' and occlusion of them, will result in loss of life and vitality. [233-234½]

If all these conditions are either undiagnosed or neglected for longer than a year, they become either incurable or extreme difficult to cure. [235-235½]

Line 3,132: Line 3,145:

As a result of neglecting these conditions of occlusions, there occur complications such as cardiac disorders, abscesses, splenic disorders, ''gulma'' and diarrhea. [236-236½]

−

Therefore, the physician should diagnose the condition of occlusion of the five types of ''vata'', by ''vata, pitta,'' or ''kapha''. [237-237½]

+

Therefore, the physician should diagnose the condition of occlusion of the five types of [[vata]], by [[vata]], [[pitta]], or [[kapha]]. [237-237½]

After having well thought about the proper medications, the physician should treat the patient by measures which are non-''abhishyandi'', unctuous and depurative of body channels. [238-238½]

−

In condition of occlusion of ''vata'' in all its habitats, taking prompt measures which are ''vata anulomana'' and at the same time not antagonistic to ''kapha'' and ''pitta'' is beneficial. [239-239½]

+

In condition of occlusion of [[vata]] in all its habitats, taking prompt measures which are [[vata]] anulomana and at the same time not antagonistic to [[kapha]] and [[pitta]] is beneficial. [239-239½]

The ''yapana'' enema as well as the sweet unctuous enema is generally beneficial, and if the patient found to be sufficiently strong mild laxatives may be used. [240-240½]

−

The use of all kinds of ''rasayana'' is highly recommended. A course of ''shilajatu'' and a course of ''guggulu'' with milk are especially beneficial. [241-241½]

+

The use of all kinds of [[rasayana]] is highly recommended. A course of ''shilajatu'' and a course of ''guggulu'' with milk are especially beneficial. [241-241½]

−

The patient living on milk diet, may take a course of ''rasayana'' (told by Bhargava explained in ''Abhayamalaki Pada'') containing 4400 ''tolas'' (52.8 kg) of sugar. (242-242½)

+

The patient living on milk diet, may take a course of [[rasayana]] (told by Bhargava explained in ''Abhayamalaki Pada'') containing 4400 ''tolas'' (52.8 kg) of sugar. (242-242½)

−

In condition of occlusion by ''apana'', all measures that are ''deepana, grahi, vata anulomana'' and which cleanse ''pakvashaya'' constitute the treatment. [243-243½]

+

In condition of occlusion by ''apana'', all measures that are [[deepana]], grahi, [[vata]] anulomana and which cleanse ''pakvashaya'' constitute the treatment. [243-243½]

−

Thus has been described in brief the line of treatment in conditions of occlusion of ''prana'' and other types of ''vata''; the physician should use his own discretion and give the proper treatment. [244-244½]

+

Thus has been described in brief the line of treatment in conditions of occlusion of ''prana'' and other types of [[vata]]; the physician should use his own discretion and give the proper treatment. [244-244½]

−

In a condition of occlusion of ''vata'' by ''pitta'', the physician should administer medications curative of ''pitta'' and not antagonistic to ''vata''.

+

In a condition of occlusion of [[vata]] by [[pitta]], the physician should administer medications curative of [[pitta]] and not antagonistic to [[vata]].

−

In a condition of occlusion of ''vata'' by ''kapha'', medications curative of ''kapha'' and ''vata anulomana'' should be given. [245]

+

In a condition of occlusion of [[vata]] by [[kapha]], medications curative of [[kapha]] and [[vata]] anulomana should be given. [245]

=== Similarity in macrocosm and microcosm ===

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</div></div>

−

Just as in the universe the courses of the air, the sun and the moon are difficult to comprehend, even so are the forces of ''vata, pitta'' and ''kapha'' in the body.[246]

+

Just as in the universe the courses of the air, the sun and the moon are difficult to comprehend, even so are the forces of [[vata]], [[pitta]] and [[kapha]] in the body.[246]

−

=== Four states of ''dosha'' ===

+

=== Four states of [[dosha]] ===

Line 3,182: Line 3,195:

</div></div>

−

The physician who understand the condition of decrease, increase, normality and occlusion of ''vata'' and other ''dosha'', is not deluded with regard to treatment.[247]

+

The physician who understand the condition of decrease, increase, normality and occlusion of [[vata]] and other [[dosha]], is not deluded with regard to treatment.[247]

=== Summary ===

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</div></div>

−

The ''vata'' being the subject of this chapter, the habitats and functions of the five-fold body sustaining element ''vata'', have been dealt with here. The causes of provocation, the diseases which this life controlling principle of ''vata'' gives rise to in the persons, when provoked, both in its own habitat and in other places, both in conditions of occlusion and in no occlusion, and the treatment of all those disease have been fully expounded here. The physician guided by the directions of the science, should administer the treatment, giving full consideration to factors of place, similarity, season and strength. [248-249]

+

The [[vata]] being the subject of this chapter, the habitats and functions of the five-fold body sustaining element [[vata]], have been dealt with here. The causes of provocation, the diseases which this life controlling principle of [[vata]] gives rise to in the persons, when provoked, both in its own habitat and in other places, both in conditions of occlusion and in no occlusion, and the treatment of all those disease have been fully expounded here. The physician guided by the directions of the science, should administer the treatment, giving full consideration to factors of place, similarity, season and strength. [248-249]

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== Tattva Vimarsha (Fundamental Principles) ==

−

#''Vayu/vata'' is responsible for life, strength and functioning of living organisms.

+

#[[Vayu]]/[[vata]] is responsible for life, strength and functioning of living organisms.

−

#Normal (non vitiated) ''vayu/vata'' with unobstructed (free) movement and location at its natural site, is responsible for long healthy lifespan.

+

#Normal (non vitiated) [[vayu]]/[[vata]] with unobstructed (free) movement and location at its natural site, is responsible for long healthy lifespan.

−

#''Vayu/vata'' is of five types namely ''prana, udāna, samana, vyana'' and ''apana'' and they mechanize the body optimally occupying their sites without any irregular movement.

+

#[[Vayu]]/[[vata]] is of five types namely ''prana, udāna, samana, vyana'' and ''apana'' and they mechanize the body optimally occupying their sites without any irregular movement.

#The location of ''prana'' is vertex, thorax, trachea, tongue, mouth and nose and it performs functions of spitting, sneezing, eructation, respiration, deglutition etc.

#The site of ''udana'' is umbilicus, thorax and trachea and is responsible for vocalization, drive, energy, strength, complexion etc.

−

#''Samana'' is located in channels of sweat, humors and water and lateral to the seat of ''agni'' (digestive enzymes (''agni'') and yield strength to the digestive fire.

+

#''Samana'' is located in channels of sweat, humors and water and lateral to the seat of [[agni]] (digestive enzymes ([[agni]]) and yield strength to the digestive fire.

#''Vyana'' has swift movement and spreads all over the body and is responsible for gait, flexion, extension, twinkling etc.

#''Apana'' is located in testicles, urinary bladder, penis, umbilicus, thighs, inguinal region and anus and performs ejaculation, micturition, defecation, expulsion of menstrual blood and fetus.

#When these five are located in respective sites optimally, they perform their functions and support life without any morbidity.

−

#Due to various ''vata'' provoking factors, ''vata'' is vitiated and it fills the empty channels and leads to various disorders at that particular site.

+

#Due to various [[vata]] provoking factors, [[vata]] is vitiated and it fills the empty channels and leads to various disorders at that particular site.

−

#The onset of ''vata'' disorders is generally sudden without any premonitory signs.

+

#The onset of [[vata]] disorders is generally sudden without any premonitory signs.

−

#The diagnosis of ''vata'' disorders is based upon the symptoms characteristic of the seat of affliction.

+

#The diagnosis of [[vata]] disorders is based upon the symptoms characteristic of the seat of affliction.

−

#In all ''vata'' disorders, the association of other ''dosha'' like ''pitta'' etc. is to be considered.

+

#In all [[vata]] disorders, the association of other [[dosha]] like [[pitta]] etc. is to be considered.

−

#The provocation of ''vata'' is either due to ~~''dhatukshaya''~~, means diminution of tissue elements and/ or due to ''avarana'' means obstruction to its pathway. The ''vata, pitta'' and ''kapha'' always circulate through all the body channels.

+

#The provocation of [[vata]] is either due to [[dhatu]]kshaya, means diminution of tissue elements and/ or due to ''avarana'' means obstruction to its pathway. The [[vata]], [[pitta]] and [[kapha]] always circulate through all the body channels.

−

#The ''vata'', owing to its quality of subtleness is really the impeller of the other two ''dosha''.

+

#The [[vata]], owing to its quality of subtleness is really the impeller of the other two [[dosha]].

−

#When the ''vata'' is provoked, it propels the other two ~~''doshas''~~ and dislodges them about here and there, causing various diseases. Due to ''avarana'' (obstruction in its path), it further causes diminution of the body nutrient fluid and other body elements.

+

#When the [[vata]] is provoked, it propels the other two [[dosha]] and dislodges them about here and there, causing various diseases. Due to ''avarana'' (obstruction in its path), it further causes diminution of the body nutrient fluid and other body elements.

−

#In case of ''avarana'' (occlusion of ''vata''), the clinical presentation includes the increased signs of ''dosha'' which is occluding ''vata''.

+

#In case of ''avarana'' (occlusion of [[vata]]), the clinical presentation includes the increased signs of [[dosha]] which is occluding [[vata]].

−

#In pure vitiation of ''vata'', without any association or obstruction by other ''dosha, snehana'' and ''swedana'' therapy are first principles of treatment.

+

#In pure vitiation of [[vata]], without any association or obstruction by other [[dosha]], [[snehana]] and [[swedana]] therapy are first principles of treatment.

#Mild cleansing with unctuous drugs shall be given to remove the residual morbidity.

−

#By excessive use of unctuous, sour, salty and hot articles of diet, the excretory matter gets accumulated, occluding the alimentary passage, obstructs the ''vata'', hence ''anulomana'' of ''vata'' should be done.

+

#By excessive use of unctuous, sour, salty and hot articles of diet, the excretory matter gets accumulated, occluding the alimentary passage, obstructs the [[vata]], hence ''anulomana'' of [[vata]] should be done.

#Specific line of treatment should be adopted in specific condition depending on site of affliction and the vitiated tissue involved.

−

#Ghee, oil, fat, marrow, affusion, massage, enema, unctuous sudation, staying at calm places (without strong wind), covering with blankets, meat soups, various milks, articles of diet of sweet, sour and salty taste and whatever is nourishing are beneficial for disorders due to ''vata''.

+

#Ghee, oil, fat, marrow, affusion, massage, enema, unctuous sudation, staying at calm places (without strong wind), covering with blankets, meat soups, various milks, articles of diet of sweet, sour and salty taste and whatever is nourishing are beneficial for disorders due to [[vata]].

−

#''Pitta'' and ''kapha dosha'' occlude ''vata dosha'' at their sites and result in disorders. The clinical features are dominated by the vitiated ''dosha''. The functions of obstructed ''dosha'' are decreased in these conditions.

+

#[[Pitta]] and [[kapha]] [[dosha]] occlude [[vata]] [[dosha]] at their sites and result in disorders. The clinical features are dominated by the vitiated [[dosha]]. The functions of obstructed [[dosha]] are decreased in these conditions.

−

#The various types of ''vata dosha'' can mutually occlude each other’s pathways and result in disorders. There are increased signs of obstructing types of ''vata'' and decreased functions of obstructed type of ''vata dosha''.

+

#The various types of [[vata]] [[dosha]] can mutually occlude each other’s pathways and result in disorders. There are increased signs of obstructing types of [[vata]] and decreased functions of obstructed type of [[vata]] [[dosha]].

−

#The ''udana'' should be regulated with therapies leading to its upward movement. The ''apana'' should be regulated with therapies leading to its downwards movement. The ''samana'' should be alleviated and the ''vyana'' should be treated by all the three methods. ''Prana'' should be maintained even more carefully than the other four types of ''vata'', because life depends on the proper maintenance of it in its habitat. Thus, the treatment is intended to regulate and establish types of vāta in their normal habitats, which have been occluded and misdirected.

+

#The ''udana'' should be regulated with therapies leading to its upward movement. The ''apana'' should be regulated with therapies leading to its downwards movement. The ''samana'' should be alleviated and the ''vyana'' should be treated by all the three methods. ''Prana'' should be maintained even more carefully than the other four types of [[vata]], because life depends on the proper maintenance of it in its habitat. Thus, the treatment is intended to regulate and establish types of vāta in their normal habitats, which have been occluded and misdirected.

#Life and vitality is particularly dependent on ''prana'', and strength on ''udana;'' and occlusion of them, will result in loss of life and vitality.

−

#In a condition of occlusion of ''vata'' by ''pitta,'' the treatment is done with medications curative of ''pitta'' and not antagonistic to ''vata.''

+

#In a condition of occlusion of [[vata]] by [[pitta]], the treatment is done with medications curative of [[pitta]] and not antagonistic to [[vata]].

−

#In a condition of occlusion of ''vata'' by ''kapha'', medications curative of ''kapha'' and ''vata anulomana'' should be given.

+

#In a condition of occlusion of [[vata]] by [[kapha]], medications curative of [[kapha]] and [[vata]] anulomana should be given.

−

#Just as in the universe the courses of the air, the sun and the moon are difficult to comprehend, even so are the forces of ''vata, pitta'' and ''kapha'' in the body. The first three are responsible for all functions in macrocosm, whereas the latter three are for functions in microcosm.

+

#Just as in the universe the courses of the air, the sun and the moon are difficult to comprehend, even so are the forces of [[vata]], [[pitta]] and [[kapha]] in the body. The first three are responsible for all functions in macrocosm, whereas the latter three are for functions in microcosm.

−

#There are four conditions viz. decrease, increase, normality and occlusion of ''vata'' and other ''dosha''.

+

#There are four conditions viz. decrease, increase, normality and occlusion of [[vata]] and other [[dosha]].

== Vidhi Vimarsha (Applied Inferences ) ==

−

=== Importance of ''vata dosha'' in overall health and disease ===

+

=== Importance of [[vata]] [[dosha]] in overall health and disease ===

−

This text highlights the grandness of ''vata~~'' as a humor~~. ''Vata'' is equated to ''ayu''. Life is sustained by ''vayu'' only. Even though ''ayu'' is previously defined as conglomeration of ''sharira'' (physical body), ''indriya'' (sensorium), ~~''satva''~~ (mind) and ''atma'' (soul), [Cha. Sa. [[Sutra Sthana]] 1/42] ~~here~~ it is mentioned equivalent to ''vayu''. The sense organs, mind and soul in physical body are manifested through the functions of ''vayu'' only. The strength of the individual is also provided by ''vayu''. These two usages of ''ayu'' and ''bala'' are later explained as, ''prana'' is life and ''udana'' is strength. (verse 3)

+

This text highlights the grandness of [[vata dosha]]. [[Vata]] is equated to [[ayu]]. Life is sustained by [[vayu]] only. Even though [[ayu]] is previously defined as conglomeration of [[sharira]] (physical body), [[indriya]] (sensorium), [[sattva]] (mind) and [[atma]] (soul). [Cha. Sa. [[Sutra Sthana]] 1/42] Here it is mentioned equivalent to [[vayu]]. The sense organs, mind and soul in physical body are manifested through the functions of [[vayu]] only. The strength of the individual is also provided by [[vayu]]. These two usages of [[ayu]] and bala are later explained as, ''prana'' is life and ''udana'' is strength. [verse 3]

−

''Vata'' performs all its activity for a healthy long life subject to status of its three functions. They are ''akupita''(not increased, decreased or vitiated), ''sthanastha'' (located in its own place) and ''avyahatagati''(nothing is interfering with its movement or ''gati'').

+

[[Vata]] performs all its activity for a healthy long life subject to status of its three functions. They are ''akupita''(not increased, decreased or vitiated), ''sthanastha'' (located in its own place) and ''avyahatagati''(nothing is interfering with its movement or ''gati'').

−

=== Nature of ''vata'' ===

+

=== Nature of [[vata]] ===

−

''Pitta'' and ''kapha'' are relatively compact and in corporeal form. On the contrary ''vata'' is incorporeal (''~~avayavasamghātarahita~~''). It can be termed as rarified in nature. The ''vata'' is ''anavasthita'' (unstable) too. These two properties are due to its composition formed by ''akasha'' and ''vayu'' predominantly<ref> Indu, Vagbhata, Sutra sthana Chap 20 Doshabhediya Verse 2, In: Sreekumari Amma (eds.) 1st ed. Trivandrum: Publication Division; Ayurveda College, 2000.</ref> which are incorporeal (''amurta''). ''Chalatva'' (mobility) and ''apratighata'' (unobstructability) are characteristics of ''vayu'' and ''akasha'' perceptible by the tactile sense organ[ Cha. Sa. [[Sharira Sthana]] 1/29-30]. The biological ''vata'' (which is present in the living being) is self originated (''svayambhu''), subtle (''sukshma'') and all pervasive (''sarvagata''). It is invisible (''avyakta'') but its activities are patent or manifest (''vyaktakarma'').<ref>Dalhana, Sushruta. Nidana Sthana, Cha.1 Vatavyadhi Nidana Adhyaya verse 5. In: Jadavaji Trikamji Aacharya, Editors. Sushruta Samhita. 8th ed. Varanasi: Chaukhambha Orientalia;2005. p.1.</ref>

+

[[Pitta]] and [[kapha]] are relatively compact and in corporeal form. On the contrary [[vata]] is incorporeal (''avayavasamghatarahita''). It can be termed as rarified in nature. The [[vata]] is ''anavasthita'' (unstable) too. These two properties are due to its composition formed by [[akasha]] and [[vayu]] predominantly<ref> Indu, Vagbhata, Sutra sthana Chap 20 Doshabhediya Verse 2, In: Sreekumari Amma (eds.) 1st ed. Trivandrum: Publication Division; Ayurveda College, 2000.</ref> which are incorporeal (''amurta''). ''Chalatva'' (mobility) and ''apratighata'' (unobstructability) are characteristics of [[vayu]] and [[akasha]] perceptible by the tactile sense organ. [Cha. Sa. [[Sharira Sthana]] 1/29-30] The biological [[vata]] (which is present in the living being) is self originated (''svayambhu''), subtle (''sukshma'') and all pervasive (''sarvagata''). It is invisible (''[[Avyakta|avyakta]]'') but its activities are patent or manifest (''vyaktakarma'').<ref>Dalhana, Sushruta. Nidana Sthana, Cha.1 Vatavyadhi Nidana Adhyaya verse 5. In: Jadavaji Trikamji Aacharya, Editors. Sushruta Samhita. 8th ed. Varanasi: Chaukhambha Orientalia;2005. p.1.</ref>

−

Anavasthita (unstable) is due to chala property of ''vata''. This continuous moving nature of ''vata'' is explained with other terminologies also like ''sheeghravata''(swift movement)[Cha. Sa. [[Vimana Sthana]] 8/98] , ''ashukari'' (instantaneous action), ''muhushchari'' (rhythmic movement).<ref>Dalhana, Sushruta. Nidana Sthana, Cha.1 Vatavyadhi Nidana Adhyaya verse 9. In: Jadavaji Trikamji Aacharya, Editors. Sushruta Samhita. 8th ed. Varanasi: Chaukhambha Orientalia;2005. p.1.</ref>. It abounds in the fundamental quality of ''raja'' (the principle of cohesion and action). The predominance of ''raja'' is responsible for the instability of ''vata''. The quality of ''chalatva'' is directional in nature, which is explained by the term ''gati''. ''Vata'' convenes all bodily activities by this important feature.

+

Anavasthita (unstable) is due to chala property of [[vata]]. This continuous moving nature of [[vata]] is explained with other terminologies also like ''sheeghravata''(swift movement)[Cha. Sa. [[Vimana Sthana]] 8/98], ''ashukari'' (instantaneous action), ''muhushchari'' (rhythmic movement).<ref>Dalhana, Sushruta. Nidana Sthana, Cha.1 Vatavyadhi Nidana Adhyaya verse 9. In: Jadavaji Trikamji Aacharya, Editors. Sushruta Samhita. 8th ed. Varanasi: Chaukhambha Orientalia;2005. p.1.</ref>. It abounds in the fundamental quality of ''raja'' (the principle of cohesion and action). The predominance of ''raja'' is responsible for the instability of [[vata]]. The quality of ''chalatva'' is directional in nature, which is explained by the term ''gati''. [[Vata]] convenes all bodily activities by this important feature.

−

Owing to its incorporeal nature and instability ''vata'' is ''anasadhya'' (inaccessible) also. The inaccessibility is characterized in regard to its functional and physical attributes but more relevant regarding the therapeutic aspect. Above explained cardinal features make ''vata achintya veerya'' (inconceivable prowess) and ~~''doshanam~~ neta'' (propeller of all functional elements in the body).[Cha. Sa. [[Sutra Sthana]] 1/8]

+

Owing to its incorporeal nature and instability [[vata]] is ''anasadhya'' (inaccessible) also. The inaccessibility is characterized in regard to its functional and physical attributes but more relevant regarding the therapeutic aspect. Above explained cardinal features make [[vata]] achintya veerya (inconceivable prowess) and [[dosha]]nam neta (propeller of all functional elements in the body).[Cha. Sa. [[Sutra Sthana]] 1/8]

−

=== Properties of ''vata'' ===

+

=== Properties of [[vata]] ===

−

In [[Vatakalakaliya Adhyaya]], questions have been raised about exciting and alleviating factors regarding qualities of ''vata''. ''Ruksha''(dry), ''laghu''(light), ''sheeta''(cool), ''daruna'' (dreadful), ''khara'' (rough) and ''vishada'' (clean) have been explained as qualities of ''vata''. Repeated use of substances with these qualities and actions of such similar qualities causes aggravation and excitation of ''vata'' and is alleviated by use of substances possessing contrary qualities. This brings out the phenomenon of two mutually interrelated and inseparable of ''sharira vayu'' viz.

+

In [[Vatakalakaliya Adhyaya]], questions have been raised about exciting and alleviating factors regarding qualities of [[vata]]. ''Ruksha''(dry), ''laghu''(light), ''sheeta''(cool), ''daruna'' (dreadful), ''khara'' (rough) and ''vishada'' (clean) have been explained as qualities of [[vata]]. Repeated use of substances with these qualities and actions of such similar qualities causes aggravation and excitation of [[vata]] and is alleviated by use of substances possessing contrary qualities. This brings out the phenomenon of two mutually interrelated and inseparable of sharira [[vayu]] viz.

−

#that, the ''sharira vayu'' is a biophysical force and

+

#that, the sharira [[vayu]] is a biophysical force and

#that it is closely associated with material substances which form part of the structure of the body for example, functions of nervous system. It is a chemical reaction sequence which occurs during the course of life. This chemical reaction –sequence, can be accelerated (excited) or inhibited by substances with similar properties (''dravya samanya''), qualities (''guna samanya'') and actions (''karma samanya'') and inhibited by substances with opposite properties. In other words, it may be concluded that the bio – physical force – the ''sharira vayu'' – is closely linked with some material structural factors. These can be influenced by diet and medicine on the basis of similar increase and opposite decrease.

Line 3,285: Line 3,298:

Therefore, the biological energy produced by this ionic movement is the cause for ''sharira vayu'' and as per modern science too their concentration depends on ''ahara'' and ''vihara''.

−

The continuous, controlled movement of the ions is responsible for cell activity which together at the level of cells contributes to tissue activity which together contributes to the organ, system and in turn whole body. (verse 4)

+

The continuous, controlled movement of the ions is responsible for cell activity which together at the level of cells contributes to tissue activity which together contributes to the organ, system and in turn whole body. [verse 4]

−

==== Types of ''vata dosha'' ~~====~~

+

==== Types of [[vata]] [[dosha]] ====

+

In Vedic literature, as a medical system, the important five types of [[vata]] are explained with their locations and functions. The word ''tantrayate'' is used to explain the functional quality of [[vata]] and ''sharira'' (physical body) is ''yantra'' for functioning of ''tantra''. The [[vata]] [[dosha]] on basis of its functions is classified into five types. They reside in the ''sharira'' at the level of ''sharira paramanu'' (cell) and also at gross level. Five types of [[vata]] work together in a synchronized manner for the normal functioning of the sharira ([[vayu]] tantrayantra dhara). [verse 5-11]

−

In Vedic literature, as a medical system, the important five types of ''vata'' are explained with their locations and functions. The word ''tantrayate'' is used to explain the functional quality of ''vata'' and ''sharira'' (physical body) is ''yantra'' for functioning of ''tantra''. The ''vata dosha'' on basis of its functions is classified into five types. They reside in the ''sharira'' at the level of ''sharira parmanu'' (cell) and also at gross level. Five types of ''vata'' work together in a synchronized manner for the normal functioning of the ''sharira'' (''vayu tantrayantra dhara''). (verse 5-11)

−

=== General etiological factors and basic pathogenesis of ''vata'' disorders ===

The etiological factors can be divided into two:

−

~~#which cause direct ''vata'' vitiation and~~

−

~~#which cause indirect ''vata'' vitiation.~~

−

Day sleep (''divaswapna'') do not directly lead to vitiation of ''vata''. However, it leads to formation of ''ama'' and cause ''vata'' vitiation indirectly by obstructing ''vata''. ''Vegasandharana'' (suppression of natural urges) and ''marmabhighata'' (trauma to vital organs) etc. are examples of direct vitiation. The pathogenesis is also bi-fold. The initial pathology is aggravation of ''vata'' and diminution of ~~''dhatus''~~ and vice versa. One augments the other. This ultimately causes emptiness in channels and rarity in tissues which gives more space for movements of ''vata''. The second pathology is by increase in ~~''dhatus''~~ leading to excessive filling in channels to cause their clogging and blocking ''vata''. (verse 15-19)

+

#which cause direct [[vata]] vitiation and

+

#which cause indirect [[vata]] vitiation.

+

Day sleep (''divaswapna'') do not directly lead to vitiation of [[vata]]. However, it leads to formation of ''ama'' and cause [[vata]] vitiation indirectly by obstructing [[vata]]. ''Vegasandharana'' (suppression of natural urges) and ''marmabhighata'' (trauma to vital organs) etc. are examples of direct vitiation. The pathogenesis is also bi-fold. The initial pathology is aggravation of [[vata]] and diminution of [[dhatu]] and vice versa. One augments the other. This ultimately causes emptiness in channels and rarity in tissues which gives more space for movements of [[vata]]. The second pathology is by increase in [[dhatu]] leading to excessive filling in channels to cause their clogging and blocking [[vata]]. [verse 15-19]

==== Premonitory signs and symptoms ====

−

Clinical manifestations may not be apparent because of vague manifestation of symptoms (''Avyaktam lakshanam''). This occurs in two situations, either the pathogenesis is extremely slow or it is abrupt. In the initial case, it is unable to appreciate the prodromal symptoms and presenting complaints separately. If it is an abrupt pathology the clinical presentation immediately follows the prodromal symptoms without appreciable gap. (verse 19-20)

+

Clinical manifestations may not be apparent because of vague manifestation of symptoms (''Avyaktam lakshanam''). This occurs in two situations, either the pathogenesis is extremely slow or it is abrupt. In the initial case, it is unable to appreciate the prodromal symptoms and presenting complaints separately. If it is an abrupt pathology the clinical presentation immediately follows the prodromal symptoms without appreciable gap. [verse 19-20]

==== Clinical features ====

−

The clinical presentations vary according to the specificity of ''hetu'' (cause) and ''sthana'' (location). The treatment options also vary accordingly. For example if ''vata prakopa'' takes place due to ''ruksha vriddhi'' in ''pakvashaya'' it may lead to habitual constipation in which ''snigdha, ushna'' and ''tikshna aushadha'' like ''mishraka sneha'' may be a good treatment option.

+

The clinical presentations vary according to the specificity of [[hetu]] (cause) and ''sthana'' (location). The treatment options also vary accordingly. For example if [[vata]] prakopa takes place due to ''ruksha vriddhi'' in ''pakvashaya'' it may lead to habitual constipation in which ''snigdha, ushna'' and ''tikshna aushadha'' like ''mishraka sneha'' may be a good treatment option.

+

If the same [[vata]] gets vitiated in ''amashaya'' due to ''snigdha vriddhi'', it leads to gastro-esophageal reflux disease (GERD), ''ruksha ushna'' and ''tikshna'' like ''gomutra bhavita shaddharana'' is the ideal treatment option. ''Anuvasana'' is the ideal therapy in [[vata]] vitiated in ''pakwashaya'', whereas [[vamana]] is the best therapy in [[vata]] vitiated in ''amashaya''. [verse 20-24]

−

~~If the same ''~~vata'' gets vitiated in ''amashaya'' due to ''snigdha vriddhi'', it leads to gastro-esophageal reflux disease (GERD), ''ruksha ushna'' and ''tikshna'' like ''gomutra bhavita shaddharana'' is the ideal treatment option. ''Anuvasana'' is the ideal therapy in ''vata'' vitiated in ''pakwashaya'', whereas ''vamana'' is the best therapy in ''vata'' vitiated in ''amashaya''. (verse 20-24)

+

==== Three modes of pathogenesis of [[vata]] diseases ====

−

~~==== Three modes~~ of ~~pathogenesis~~ of ''~~vata~~'' diseases ~~====~~

+

The three characteristics of [[vata]] vitiation viz. ''svatantra dushti'' (vitiation due to independent specific causes), gata [[vata]] (increased movement of [[vata]]) and ''avarana'' (obstruction to movement of [[vata]]). imply three possible modes of pathogenesis in [[vata]] diseases. These can be further analyzed as follows; due to the following three important properties of [[vata]], it is regarded entirely different from other [[dosha]][Cha. Sa. [[Sutra Sthana]] 12/3]

−

The three characteristics of ''vata'' vitiation viz. ''svatantra dushti'' (vitiation due to independent specific causes), ''gata vata'' (increased movement of ''vata'') and ''avarana'' (obstruction to movement of ''vata''). imply three possible modes of pathogenesis in ''vata'' diseases. These can be further analyzed as follows; due to the following three important properties of ''vata'', it is regarded entirely different from other ''dosha''<ref>Ibid 12/3</ref>.

+

#''Asamghata'' (Incorporeal)

−

#''~~Asamghāta~~'' (Incorporeal)

#''Anavasthita'' (Unstable)

−

#''~~Anāsādhya~~'' (Inaccessible)

+

#''Anasadhya'' (Inaccessible)

=== Pathogenesis of various conditions ===

−

All the verses explain a specific type of ''samprapti'' (pathogenesis) like ''koshthagata vata'' (''vata'' affecting alimentary tract), ''amashayagata vata'' (''vata'' affecting stomach.) etc. They are not to be considered as a single disease. These specific diseases may lead to many disease presentations in which the treatment strategies can be generalized. Any ''dosha'' may occupy any particular site or area and lead to diseases. This type of pathology of vitiated ''vata'' is called as ~~''gatavata''~~. Normally in all ~~''gatavata''~~, the affected ''dushya''(vitiated body components) will be ''kshina'' (depleted) and affected ''srotas'' will be ''rikta'' (empty). The concept of ~~''gatavata''~~ can be further explored physiologically. ''Dhatu'' are classified into two types’ ''asthayi'' (temporary) ''dhatu'' and ''sthayi'' (permanent) ''dhatu''. ''Asthayi dhatu'' are the ones which are ''dravaswarupa'' (liquid state) and undergoing conversion (''parinam apadyamananam'') and they are being ''vikshepita'' (circulated) from their ''mulasthana'' (origin) throughout the ''sharira'' (''abhivahana'') for the purpose of ''poshana'' (nourishment) of the ''sthayi dhatu''. This ''parinamana'' (conversion) and ''abhivahana prakriya''(transportation) takes place in ''marga'' (channel) which are known as ''srotas''; hence ''marga'' is one of the synonym used for ''srotas'' along with ''sira'' (vein), ''dhamani'' (artery), ''rasayani'' (capillary), ''rasavahini'' (channels carrying nutrient fluid), ''nadi'' (nerve), ''panthana'' (pathway), ''sharira chhidra'' (perforated channel), ''samvrita-asamvritani'' (covered or uncovered), ''sthana'' (site), ''ashaya'' (organ), ''niketa'' (habitat), ''shariradhatu avakasha'' (hollow space in body tissues).

+

All the verses explain a specific type of ''samprapti'' (pathogenesis) like koshthagata [[vata]] ([[vata]] affecting alimentary tract), amashayagata [[vata]] ([[vata]] affecting stomach.) etc. They are not to be considered as a single disease. These specific diseases may lead to many disease presentations in which the treatment strategies can be generalized. Any [[dosha]] may occupy any particular site or area and lead to diseases. This type of pathology of vitiated [[vata]] is called as gata[[vata]]. Normally in all gata[[vata]], the affected dushya(vitiated body components) will be ''kshina'' (depleted) and affected ''srotas'' will be ''rikta'' (empty). The concept of gata[[vata]] can be further explored physiologically.[[Dhatu]] are classified into two types’ ''asthayi'' (temporary) [[dhatu]] and sthayi(permanent) [[dhatu]]. Asthayi [[dhatu]] are the ones which are ''dravaswarupa'' (liquid state) and undergoing conversion (''parinam apadyamananam'') and they are being ''vikshepita'' (circulated) from their ''mulasthana'' (origin) throughout the ''sharira'' (''abhivahana'') for the purpose of ''poshana'' (nourishment) of the sthayi [[dhatu]]. This ''parinamana'' (conversion) and ''abhivahana prakriya''(transportation) takes place in ''marga'' (channel) which are known as ''srotas''; hence ''marga'' is one of the synonym used for ''srotas'' along with ''sira'' (vein), ''dhamani'' (artery), ''rasayani'' (capillary), ''rasavahini'' (channels carrying nutrient fluid), ''nadi'' (nerve), ''panthana'' (pathway), ''sharira chhidra'' (perforated channel), ''samvrita-asamvritani'' (covered or uncovered), ''sthana'' (site), ''ashaya'' (organ), ''niketa'' (habitat), ''shariradhatu avakasha'' (hollow space in body tissues).

+

''Prakupita''(vitiated) [[dosha]] have the capacity to further vitiate both ''sthanastha dhatu'' (fixed tissue element) as well as ''margagata'' (circulating tissue elements) sharira [[dhatu]]. When prakupita [[vata]] vitiates the [[dhatu]], it is called as gata[[vata]]. In this condition, vitiated [[vata]] affects the specific site due to specific etiological factors. While designing treatment protocol, in this context specific etiological factors for each and every gata[[vata]] related diseases must be observed to clarify why vitiated [[vata]] goes to specific part of the body or to specific [[dhatu]] to develop kosthagata [[vata]], raktagata [[vata]] etc. In this condition, [[dhatu]] is ''dushya'' (getting vitiated).

+

'''Koshthagata [[vata]]:'''

+

[[Vata]] getting vitiated in the koshtha(alimentary tract) is explained as koshthagata [[vata]].

−

''~~Prakupita~~'~~'(vitiated) ''dosha'' have the capacity to further vitiate both ''sthanastha dhatu'' (fixed tissue element) as well as ''margagata'' (circulating tissue elements) ''sharira dhatu''. When ''prakupita~~ vata'' vitiates the ''dhatu'', it is called as ''gatavata''. In this condition, vitiated ''vata'' affects the specific site due to specific etiological factors. While designing treatment protocol, in this context specific etiological factors for each and every ''gatavata'' related diseases must be observed to clarify why vitiated ''vata'' goes to specific part of the body or to specific ''dhatu'' to develop ''kosthagata vata, raktagata vāta'' etc. In this condition, ''dhatu'' is ''dushya'' ~~(getting vitiated).~~

+

'''Gudagata [[vata]]:'''

−

''~~Koshthagata vata~~'': ''~~Vata~~'' ~~getting vitiated in the~~ ''~~koshtha~~'' (~~alimentary tract~~) is ~~explained~~ as ''~~koshthagata vata~~''.

+

It can also be explained that gudagata [[vata]] and pakvashayagata [[vata]] are different clinical entities. In gudagata [[vata]], obstruction of stool, urine and flatus is observed, whereas in pakvashayagata [[vata]] there is painful defecation, micturition with ''antrakujana'' (gurgling sound), ''atopa'' (distension) and ''anaha'' (constipation). ''Ashma sarkara'' (urolith) is exclusively present in gudagata [[vata]] with pain and atrophy in calf muscles, thighs, sacram, feet and back. This can be compared with lumbo-sacral plexopathy. It may be understood as in case of ''pakvashaya gatavata'', proximal part of large intestine along with ascending, transverse and descending colon is involved; whereas in gudagata [[vata]], involvement of sigmoid colon, rectum, anus and their nerve supply.

−

'~~'Gudagata vata:~~'' ~~It can also be explained that ''gudagata~~ vata'' ~~and~~ ''pakvashayagata vata'' are different clinical entities. In ''gudagata vata'', obstruction of stool, urine and flatus is observed, whereas in ''pakvashayagata vata'' there is painful defecation, micturition with ''antrakujana'' (gurgling sound), ''atopa'' (distension) and ''anaha'' (constipation). ''Ashma sarkara'' (urolith) is exclusively present in ''gudagata vata'' with pain and atrophy in calf muscles, thighs, sacram, feet and back. This can be compared with lumbo-sacral plexopathy. It may be understood as in case of ''pakvashaya gatavata'', proximal part of large intestine along with ascending, transverse and descending colon is involved; whereas in ''gudagata vata'', involvement of sigmoid colon, rectum, anus and their nerve supply.

+

'''Amashayagata [[vata]]''':

−

~~'''Amashayagata vata''':~~ This is a typical presentation of ''vata'' leaving its own site and vitiating other site. Here the local ''dosha'' is considered important because it is more virulent than the external ''dosha'' coming from other sites. The clinical entities originating from ''amashaya'' (stomach) are caused due to vitiated ''vata'' entering into ''amashaya''. It increases emptiness of stomach leading to indigestion or ''ama pradoshaja vikara'' like ''visuchika'' (diarrhea) etc.

+

This is a typical presentation of [[vata]] leaving its own site and vitiating other site. Here the local [[dosha]] is considered important because it is more virulent than the external [[dosha]] coming from other sites. The clinical entities originating from ''amashaya'' (stomach) are caused due to vitiated [[vata]] entering into ''amashaya''. It increases emptiness of stomach leading to indigestion or ''ama pradoshaja vikara'' like ''visuchika'' (diarrhea) etc.

−

'~~'Indriyagata vata'':~~ ''Indriyagata vata'' ~~is applicable to any sense organ.~~ ''Indriya vadha'' may be interpreted as complete, partial or minimal loss of sensation. ''Shrotra''(ears) has specific importance among other ''indriya'', in which inherent ''dosha'' of ''shrotra'' is ''vata'' itself. So ''vata prakopa'' in ''shrotra'' is more impacting. It is worthy to remember the notion in ''vatakalakaleeya'' that ''vata'' is ''sarvendriyanam udyojaka'' (motivating factors for all sense organs).

+

'''Indriyagata [[vata]]''':

−

~~''Twakgata~~ vata~~'': ''Tvak'' (skin)~~ is ~~referred as somatic organ even though it is a sensory~~ organ. ''~~Supti~~'' ~~(numbness) and~~ ''~~toda~~'' (~~pricking sensation~~) ~~are not symptoms~~ specific ~~to '~~'~~tvakindriya.~~'' ~~Here~~ ''~~tvak~~'~~' represents ''rasa dhatu~~''. ~~''Rasa'' does not have cellular pattern and hence not included~~ in ''~~shakha~~''. ~~The ''tvak''~~ is ~~derivative of ''rasa'' and~~ is ~~included in~~ ''~~shakha~~''. ~~''Tvakindriya gatavata'' should be understood under ''indriyagatavata.''~~

+

Indriyagata [[vata]] is applicable to any sense organ. ''Indriya vadha'' may be interpreted as complete, partial or minimal loss of sensation. ''Shrotra''(ears) has specific importance among other ''indriya'', in which inherent [[dosha]] of ''shrotra'' is [[vata]] itself. So [[vata]] prakopa in ''shrotra'' is more impacting. It is worthy to remember the notion in vatakalakaleeya that [[vata]] is ''sarvendriyanam udyojaka'' (motivating factors for all sense organs).

−

'~~'Siragata vata'': When~~ ''vata'' ~~afflicts~~ ''sira'' (blood vessel) it may broaden or narrow the sirā. Widening may lead to ''shopha'' and narrowing may lead to ''shosha'' or vice versa as per the site of affliction. Two different conditions of vascular diseases i.e. aneurysym (''mahat'') and atherosclerosis / venous thrombosis (''tanu'') are examples.

+

'''Twakgata [[vata]]''':

−

''~~Sandhigata vata~~'' (~~osteoarthritis~~)~~: There~~ is ~~depletion of periarticular~~ and ~~articular tissue by vitiated~~ ''~~vata~~'' in ''~~sandhigata vata~~''~~/osteoarthritis, empty spaces are occupied by~~ ''~~vata~~'' ~~which~~ is ~~felt as crepitus on palpation.~~ ''~~Vata~~'' ~~also causes hypertrophic tissue in the form of osteophytes~~ and ~~causes painful flexion and extension movements. This~~ is ~~the characteristic feature of swelling~~ in ''~~sandhigata vata~~''.

+

''Tvak'' (skin) is referred as somatic organ even though it is a sensory organ. ''Supti'' (numbness) and ''toda'' (pricking sensation) are not symptoms specific to ''tvakindriya.'' Here ''tvak'' represents [[rasa dhatu]]. Rasa does not have cellular pattern and hence not included in ''shakha''. The ''tvak'' is derivative of ''rasa'' and is included in ''shakha''. ''Tvakindriya gatavata'' should be understood under indriyagata[[vata]].

−

''~~Ardita~~'': ''~~Ardita'' is a disease of episodic origin. It may lead to facial paralysis or hemiplegia or both. In other classics ''ardita'' is explained as facial paralysis only. (verse 38-42)~~

+

'''Siragata [[vata]]''':

−

''~~Antarayama~~'' (~~emprosthotonous~~) and ''~~bahirayama~~''(~~ophisthotonous~~)~~: These diseases are tetany like conditions in which the body is sharply bent forward~~ and ~~backward respectively.~~ (~~verse 43-48~~)

+

When [[vata]] afflicts ''sira'' (blood vessel) it may broaden or narrow the sirā. Widening may lead to ''shopha'' and narrowing may lead to ''shosha'' or vice versa as per the site of affliction. Two different conditions of vascular diseases i.e. aneurysym (''mahat'') and atherosclerosis / venous thrombosis (''tanu'') are examples.

−

''~~Hanugraha~~''~~: It is a lockjaw like condition that may be persistent or intermittent or recurrent due to vitiation of~~ ''~~vata'' affecting the mandibular joint. (verse 49)~~

+

'''Sandhigata [[vata]] (osteoarthritis)''':

−

~~''Dandaka'':''Dandaka''~~ is ~~a condition~~ in which ~~the muscles are hypertonic but without convulsions. When it further manifests as tonic clonic convulsions it~~ is ~~referred~~ as ~~''danda akshepaka''~~. This ~~condition~~ is ~~caused due to vitiation~~ of ''vata~~'' simultaneously in muscle groups~~. ~~(verse 51)~~

+

There is depletion of periarticular and articular tissue by vitiated [[vata]] in sandhigata [[vata]]/osteoarthritis, empty spaces are occupied by [[vata]] which is felt as crepitus on palpation. [[Vata]] also causes hypertrophic tissue in the form of osteophytes and causes painful flexion and extension movements. This is the characteristic feature of swelling in sandhigata [[vata]].

−

~~Episodic nature of various~~ ''~~vata~~'' ~~disorders: The disorders mentioned from~~ ''ardita'' onwards are ''vegavana'' (episodic). All ''vegavana'' disorders have two phases, ''vega'' and ''vegantara''. ''Vegantara'' is the symptom free period and is considered as right time for medication. (verse 52)

+

'''Ardita''':

−

''~~Pakshaghata~~''~~: Three diseases namely ''pakshaghata''(~~hemiplegia~~), ''ekangaroga'' (monoplegia) and ''sarvangaroga'' (quadriplegia) are explained~~. In ''~~pakshaghata~~'' ~~no painful symptoms are~~ explained~~. ''Sira'' and ''snayu'' are considered~~ as ''dushya'' in ''ekangaroga'' and ''sarvangaroga''. ''Sira'' is the ''upadhatu'' of ''rakta'' and ''snayu'' is the ''upadhatu'' of meda, therefore ''meda'' and ''rakta'' have vital role in pathogenesis of these diseases. (verse 53-~~55)~~

+

''Ardita'' is a disease of episodic origin. It may lead to facial paralysis or hemiplegia or both. In other classics ''ardita'' is explained as facial paralysis only. [verse 38-42]

−

'~~'Gridhrasi'': ''Gridhrasi'' is a ''snayugata~~'' (~~affecting tendon~~) ''roga''. The word ''gridhrasi'' is derived from ''ghridhra'', which means vulture, the typical gait of the disease is highlighted by the name. The patient’s gait is changed like a vulture due to affected tendons by vitiated ''vata''.

+

'''Antarayama (emprosthotonous) and bahirayama(ophisthotonous):'''

−

~~''Khalli''~~ is ~~the term given to severe painful twisting conditions of tendons~~. (verse 56-~~57)~~

+

These diseases are tetany like conditions in which the body is sharply bent forward and backward respectively. [verse 43-48]

−

~~Nomenclature of diseases: All the~~ ''~~vata~~'' ~~disorders cannot be named or explained. They should be understood on the basis of site of affliction as well as nomenclature. (verse 58)~~

+

'''Hanugraha''':

−

~~Diagnosis of ''dhatukshaya'' (degenerative pathology) and ''avarana'' (obstructive pathology) induced vitiation of ''vata'': ''Vata'' can~~ be ~~vitiated~~ due to ~~''dhatukshaya'' and ''margavarana'' types of pathogenesis. ''Dhatukshaya'' leads to depletion of tissues and more space for ''vata'' to move. This leads to ''gatavata'' phenomenon. ''Avarana''~~ of ''vata~~'' can be caused by other ''dosha'' or ''dhatu''. So~~ the ~~differences between ''avarana'' and ''gatavata'' should be understood~~.

+

It is a lockjaw like condition that may be persistent or intermittent or recurrent due to vitiation of [[vata]] affecting the mandibular joint. [verse 49]

−

~~The word,~~ ''~~avarana~~'' ~~means obstruction or resistance or friction to the normal~~ ''gati'' of ''vata''. Hence when its normal movement is hampered or vitiated, it becomes ''avrita'' and leads to different disorders. The ''gatatva'' and ''avritatva'' are entirely different phenomenon. Here an attempt is being made to differentiate the both physio-pathologies. [16]

+

'''Dandaka''':

−

~~#In~~ ''~~avarana~~''~~, generally~~ the ~~vitiation of ''vata'' is passive~~. When ~~vitiated ''dosha'' or any other thing obstructs the pathway of ''vata, avarana'' happens. Normal state of ''vata'' gets vitiated~~ as ~~''avarana'' progresses. The substance which obstructs the pathway of ''vata'' is called as ''avaraka'' and the ''dosha'' (''vata'' in general or its components) affected by ''avarana''~~ is ~~called~~ as ''~~avariya'' or ''avrita~~''. ~~Normally the ''avarana''~~ is caused ~~by the etiological factors for the~~ vitiation of ~~''avaraka''. Etiological factors for the vitiation of ''~~vata~~'' (''sva nidana'') will be absent. In case of ''gatavata'' the vitiation of ''vata'' will be active. Here its own etiological factors are operating~~ in ~~the vitiation of ''vata'' in the pathogenesis and the vitiated ''vata'' adopts specific pathway and abnormally localizes at particular sites~~.

+

''Dandaka'' is a condition in which the muscles are hypertonic but without convulsions. When it further manifests as tonic clonic convulsions it is referred as ''danda akshepaka''. This condition is caused due to vitiation of [[vata]] simultaneously in muscle groups. [verse 51]

−

#In the process of ''avarana chala'' property of ''vata'' is diminished due to obstruction. Other properties are not involved in the process of obstruction. But in case of ''gatatva'' the vitiation of ''vata'' takes place by involvement of other properties like ''ruksha, laghu, khara, vishada'' etc along with ''chala''.

+

−

#In ''avarana'' the ''gati'' of ''vata'' is obstructed partially or fully. Once gets obstructed the ''vata'' may simply get lodged there (''baddha marga, margarodha''), try to nullify the obstruction, may get covered by the obstructing substance (''avrita''), adopt an opposite direction (''pratiloma'') or alter the direction (''viloma''). The different terminologies have been used to denote ''~~avarana~~'~~' in different contexts according to the~~ nature of ~~''avarana'' and the state of ''~~vata'' ~~and~~ ''marga'' (passage). In case of ''gatatva'' the ''gati'' of vitiated ''vata'' aggravated and starts moving abnormally leading to localization at particular sites.''Avarana'' is caused by ''purnata'' (filling) of other ''dosha'' in the ''srotas/marga'' (passage) of ''vata''. In ''gatatva'' the ''srotas'' or sites of occupation of ''vata'' are ''rikta'' (unfilled or spacious) and the aggravated ''vata'' fills the ''srotas''/site.

+

'''Episodic nature of various [[vata]] disorders'''

−

~~#In ''avarana'' of ''vata, swakarma vriddhi'' (exaggerated activities) of ''avaraka'' (covering ''dosha'') is manifested.~~ The ''~~avrita~~'' ~~(i.e. ''vata'') will show ''swakarma hani'' (diminished activity). This is the general feature of ''avarana''. Here the excessively increased strong ''avaraka~~'' ~~suppresses the normal action of ''avrita~~'' (~~i.e. ''vata''~~). ~~Therefore, when the obstruction is complete it may lead to the ''prakopa'' of~~ ''~~vata~~'' ~~resulting in the presentation of ''vata'' vitiated symptoms as well as its~~ disorders~~[ Cha. Sa. Chikitsa Sthana 28/215~~, ~~Chakrapani]. In case of ''gatatva'' the symptomatology will be predominantly of~~ ''~~vata~~'' ~~vitiation~~ and ~~pain is a common and chief complaint in all the conditions of~~ ''~~gatatva~~''.

+

−

~~#Obstruction or covering of~~ ''~~vata~~'' is possible by body components like ''dosha'' (''pitta'' and ''kapha''),tissues,food, excretory products or mutual affliction of ''vata'' types. ''Gatatva'' of ''vata'' (affection) is happening in empty spaces or hollow cavities of tissues, their elements, organs and ~~other body parts. In ''avarana'', the body component~~ is in increased state causing fullness in respected channels, while in ''gatatva'' pathology, the body components are in depleted state casusing emptiness in the respected channels. ''Dhatugata vata'' will be presented with decreased quality of tissues associated with signs of vitiated ''vata''. Obviously, exceptions are possible according to the complexities of process of ''avarana'' or ''gatatva''.

+

The disorders mentioned from ''ardita'' onwards are ''vegavana'' (episodic). All ''vegavana'' disorders have two phases, ''vega'' and ''vegantara''. ''Vegantara'' is the symptom free period and is considered as right time for medication. [verse 52]

−

~~#In case of ''avarana'' of ''vata'', the ''avaraka'' is important~~ for treatment since vitiation of ''vata'' is passive. When ''avarana'' is removed vitiated ''vata'' gets pacified. But in cases of ''gatatva'', the vitiated ''vata'' has to be treated first along with correction of ''adhisthana''.

−

~~#Diagnosis of ''avarana'' is made with the help of ''upashaya–anupashaya'' (pacifying and aggravating factors) method. Diagnosis of ''gatatva'' is made according to the ''rupa'' (symptomatology).~~

−

~~#Complications of ''avarana'' are explained in case of improper diagnosis and delayed treatment like ''hridroga, vidradhi, kamala'' etc. No known complication occur in ''gatatva''.~~

−

#''Avarana'' of ''vata'' may cause depletion of nutrition to ''dhatu'' (''dhatugata sama'') leading to successive diminition of ''rasadi dhatu'' (''rasadimscha upasosayet'').<ref>Ibid 28/61</ref> No such reference is available in case of ''gatatva''.

−

The discussed points are briefly enlisted in the table below:

+

'''Pakshaghata''':

−

{| class="wikitable"

+

−

|-

+

Three diseases namely ''pakshaghata''(hemiplegia), ''ekangaroga'' (monoplegia) and ''sarvangaroga'' (quadriplegia) are explained. In ''pakshaghata'' no painful symptoms are explained. ''Sira'' and ''snayu'' are considered as ''dushya'' in ''ekangaroga'' and ''sarvangaroga''. ''Sira'' is the ''upadhatu'' of [[rakta]] and ''snayu'' is the ''upadhatu'' of meda, therefore ''meda'' and ''rakta'' have vital role in pathogenesis of these diseases. [verse 53-55]

−

! scope="col"| ''Avrita''(obstructed) ''vata''

+

−

! scope="col"| ''Gata'' (excess movement) ''vata''

+

'''Gridhrasi''':

−

|-

+

−

~~| Vitiation of ''vata'' is passive~~

+

''Gridhrasi'' is a ''snayugata'' (affecting tendon) ''roga''. The word ''gridhrasi'' is derived from ''ghridhra'', which means vulture, the typical gait of the disease is highlighted by the name. The patient’s gait is changed like a vulture due to affected tendons by vitiated [[vata]].

−

~~| Vitiation of ''vata'' is active~~

+

''Khalli'' is the term given to severe painful twisting conditions of tendons. [verse 56-57]

+

'''Nomenclature of diseases:'''

+

All the [[vata]] disorders cannot be named or explained. They should be understood on the basis of site of affliction as well as nomenclature. [verse 58]

+

'''Diagnosis of [[dhatu]]kshaya (degenerative pathology) and avarana (obstructive pathology) induced vitiation of [[vata]]:'''

+

[[Vata]] can be vitiated due to [[dhatu]]kshaya and ''margavarana'' types of pathogenesis. [[Dhatu]]kshaya leads to depletion of tissues and more space for [[vata]] to move. This leads to gata[[vata]] phenomenon. ''Avarana'' of [[vata]] can be caused by other [[dosha]] or [[dhatu]]. So the differences between ''avarana'' and gata[[vata]] should be understood.

+

The word, ''avarana'' means obstruction or resistance or friction to the normal ''gati'' of [[vata]]. Hence when its normal movement is hampered or vitiated, it becomes ''avrita'' and leads to different disorders. The gatatva and avritatva are entirely different phenomenon. Here an attempt is being made to differentiate the both physio-pathologies. [16]

+

#In ''avarana'', generally the vitiation of [[vata]] is passive. When vitiated [[dosha]] or any other thing obstructs the pathway of [[vata]], avarana happens. Normal state of [[vata]] gets vitiated as ''avarana'' progresses. The substance which obstructs the pathway of [[vata]] is called as ''avaraka'' and the [[dosha]] ([[vata]] in general or its components) affected by ''avarana'' is called as ''avariya'' or ''avrita''. Normally the ''avarana'' is caused by the etiological factors for the vitiation of ''avaraka''. Etiological factors for the vitiation of [[vata]] (''sva nidana'') will be absent. In case of gata[[vata]] the vitiation of [[vata]] will be active. Here its own etiological factors are operating in the vitiation of [[vata]] in the pathogenesis and the vitiated [[vata]] adopts specific pathway and abnormally localizes at particular sites.

+

#In the process of ''avarana chala'' property of [[vata]] is diminished due to obstruction. Other properties are not involved in the process of obstruction. But in case of ''gatatva'' the vitiation of [[vata]] takes place by involvement of other properties like ''ruksha, laghu, khara, vishada'' etc along with ''chala''.

+

#In ''avarana'' the ''gati'' of [[vata]] is obstructed partially or fully. Once gets obstructed the [[vata]] may simply get lodged there (''baddha marga, margarodha''), try to nullify the obstruction, may get covered by the obstructing substance (''avrita''), adopt an opposite direction (''pratiloma'') or alter the direction (''viloma''). The different terminologies have been used to denote ''avarana'' in different contexts according to the nature of ''avarana'' and the state of [[vata]] and ''marga'' (passage). In case of ''gatatva'' the ''gati'' of vitiated [[vata]] aggravated and starts moving abnormally leading to localization at particular sites.''Avarana'' is caused by ''purnata'' (filling) of other [[dosha]] in the ''srotas/marga'' (passage) of [[vata]]. In ''gatatva'' the ''srotas'' or sites of occupation of [[vata]] are ''rikta'' (unfilled or spacious) and the aggravated [[vata]] fills the ''srotas''/site.

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#In ''avarana'' of [[vata]], swakarma vriddhi (exaggerated activities) of ''avaraka'' (covering [[dosha]]) is manifested. The ''avrita'' (i.e. [[vata]]) will show ''swakarma hani'' (diminished activity). This is the general feature of ''avarana''. Here the excessively increased strong ''avaraka'' suppresses the normal action of ''avrita'' (i.e.[[vata]]). Therefore, when the obstruction is complete it may lead to the ''prakopa'' of [[vata]] resulting in the presentation of [[vata]] vitiated symptoms as well as its disorders[ Cha. Sa. [[Chikitsa Sthana]] 28/215, Chakrapani]. In case of ''gatatva'' the symptomatology will be predominantly of [[vata]] vitiation and pain is a common and chief complaint in all the conditions of ''gatatva''.

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#Obstruction or covering of [[vata]] is possible by body components like [[dosha]] ([[pitta]] and [[kapha]]),tissues,food, excretory products or mutual affliction of [[vata]] types. Gatatva of [[vata]] (affection) is happening in empty spaces or hollow cavities of tissues, their elements, organs and other body parts. In ''avarana'', the body component is in increased state causing fullness in respected channels, while in ''gatatva'' pathology, the body components are in depleted state casusing emptiness in the respected channels. Dhatugata [[vata]] will be presented with decreased quality of tissues associated with signs of vitiated [[vata]]. Obviously, exceptions are possible according to the complexities of process of ''avarana'' or ''gatatva''.

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#In case of ''avarana'' of [[vata]], the ''avaraka'' is important for treatment since vitiation of [[vata]] is passive. When ''avarana'' is removed vitiated [[vata]] gets pacified. But in cases of ''gatatva'', the vitiated [[vata]] has to be treated first along with correction of ''adhisthana''.

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#Diagnosis of ''avarana'' is made with the help of ''upashaya–anupashaya'' (pacifying and aggravating factors) method. Diagnosis of ''gatatva'' is made according to the ''rupa'' (symptomatology).

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#Complications of ''avarana'' are explained in case of improper diagnosis and delayed treatment like ''hridroga, vidradhi, kamala'' etc. No known complication occur in ''gatatva''.

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#''Avarana'' of [[vata]] may cause depletion of nutrition to [[dhatu]] ([[dhatu]]gata sama) leading to successive diminition of rasadi [[dhatu]](''rasadimscha upasosayet'').[Cha. sa. [[Sutra Sthana]] 28/61] No such reference is available in case of ''gatatva''.

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The discussed points are briefly enlisted in the table below:

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{| class="wikitable"

+

|-

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! scope="col"| ''Avrita''(obstructed) [[vata]]

+

! scope="col"| ''Gata'' (excess movement) [[vata]]

|-

−

| ~~Normally ''svanidana''(specific causes for vitiation)~~ of ''vata~~'' are not responsible~~

+

| Vitiation of [[vata]] is passive

−

| Vitiation of ''vata~~'' by ''svanidana''~~

+

| Vitiation of [[vata]] is active

|-

−

| ~~Only~~ ''~~chala~~'' ~~property~~ of ''vata~~'' is involved and it is diminished in the phenomenon~~

+

| Normally ''svanidana''(specific causes for vitiation) of [[vata]] are not responsible

−

| ~~Other properties~~ of ''vata'' ~~are also involved and the ''chala~~'' ~~property aggravated in the phenomenon~~

+

| Vitiation of [[vata]] by ''svanidana''

|-

−

| ''~~Gati~~'' of ''~~vata~~'' ~~is obstructed~~

+

| Only ''chala'' property of [[vata]] is involved and it is diminished in the phenomenon

−

| ''Gati'' of ''~~vata~~'' is aggravated

+

| Other properties of [[vata]] are also involved and the ''chala'' property aggravated in the phenomenon

+

|-

+

| ''Gati'' of [[vata]] is obstructed

+

| ''Gati'' of [[vata]] is aggravated

|-

| ''Purnata''(fullness) in ''srotas/marga''

| ''Riktaka''(emptiness) in ''srotas''

|-

−

| ''Vata'' shows ''svakarma hani'' (decreased function)

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| [[Vata]] shows ''svakarma hani'' (decreased function)

−

| ''Vata'' shows ''svakarma vriddhi'' (increased function)

+

| [[Vata]] shows ''svakarma vriddhi'' (increased function)

|-

−

| ''Dhatu'' are in ''vriddhi'' (increase) or ''saama''

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| [[Dhatu]] are in ''vriddhi'' (increase) or ''saama''

−

| ''Dhatu daurbalya'' (decrease) present

+

| [[Dhatu]] daurbalya (decrease) present

|-

−

| ''Avarana'' possible with other ''dosha/anna/mala''/individual components of ''vata''

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| ''Avarana'' possible with other [[dosha]]/anna/[[mala]]/individual components of [[vata]]

| Not possible

|-

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|-

| ''Avaraka'' gets importance in treatment

−

| ''Vata'' gets importance in treatment

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| [[Vata]] gets importance in treatment

|-

| Diagnosis made with ''upashaya anupashaya'' (hit and trial)

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| None

|-

−

| Successive diminution of ''rasadi dhatu'' possible

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| Successive diminution of rasadi [[dhatu]] possible

| None

|}

−

As ''avarana'' proceeds it may end up in ~~''dhatukshaya''~~ as the ''avrita'' will block ~~''rasadhatu''~~ which give nourishment. This is commonly observed. This is possible in many other disorders also. The best example is ''rajayakshma''.

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As ''avarana'' proceeds it may end up in [[dhatu]]kshaya as the ''avrita'' will block [[rasa dhatu]] which give nourishment. This is commonly observed. This is possible in many other disorders also. The best example is rajayakshma.

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'''Prognosis''': Exclusive ''vata'' disorders are serious and have poor prognosis. The symptoms / diseases explained manifest when vitiated ''vata'' affects vital parts. The therapeutic approaches should be cautious and extra efforts are essential for a better recovery. As the disease becomes chronic the curability rate drastically declines. The physical strength of the patient is also very important in determining prognosis. (verse 72-74)

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'''Prognosis''':

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Exclusive [[vata]] disorders are serious and have poor prognosis. The symptoms / diseases explained manifest when vitiated [[vata]] affects vital parts. The therapeutic approaches should be cautious and extra efforts are essential for a better recovery. As the disease becomes chronic the curability rate drastically declines. The physical strength of the patient is also very important in determining prognosis. [verse 72-74]

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'''General principles of management''': The general line of management of ''vatavyadhi'' applies to absolute ''vata'' vitiation only. If there is any association or obstruction of other dosha in ''vatavyadhi'', the treatment will be different. ''Kevalam'' term indicates pathology of vitiation of exclusive ''vata''. ''Nirupastambha'' is condition without any association of other ''dosha''. This pathology shall be primarily treated with oleation therapy.

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'''General principles of management''':

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The general line of management of ''vatavyadhi'' applies to absolute [[vata]] vitiation only. If there is any association or obstruction of other dosha in ''vatavyadhi'', the treatment will be different. ''Kevalam'' term indicates pathology of vitiation of exclusive [[vata]]. ''Nirupastambha'' is condition without any association of other [[dosha]]. This pathology shall be primarily treated with oleation therapy.

−

As in exclusive ~~''vataja''~~ disease the major ''gunavriddhi'' is ''ruksha'' which leads to ''riktata'' in ''srotas'' and ''dhatu'' and more ''avakasha'' (space) for ''vata''; ''snehana'' is essential and ideal. Various methods for ''snehana'' are employed depending on ''avastha'' (stage), ''sthana'' (site) and ''bala'' (strength) of the diseases and as well as patient.

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As in exclusive [[vata]]ja disease the major ''gunavriddhi'' is ''ruksha'' which leads to ''riktata'' in ''srotas'' and [[dhatu]] and more ''avakasha'' (space) for [[vata]]; [[snehana]] is essential and ideal. Various methods for [[snehana]] are employed depending on ''avastha'' (stage), ''sthana'' (site) and ''bala'' (strength) of the diseases and as well as patient.

−

Following ''snehana, swedana'' is also mandatory. Here the ''ushna guna'' (hot property) operates to control ''sheeta'' (cold). Repeated ''snehana'' and ''swedana'' imparts high grade of flexibility.

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Following [[snehana]], [[swedana]] is also mandatory. Here the ''ushna guna'' (hot property) operates to control ''sheeta'' (cold). Repeated [[snehana]] and [[swedana]] imparts high grade of flexibility.

−

''Sneha'' is a good medium to control ''vata'' as well as ''vata-pitta''. Generally, this line of treatment can be counted as a part of ''brimhana''. (verse 75-83)

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''Sneha'' is a good medium to control [[vata]] as well as [[vata]]-[[pitta]]. Generally, this line of treatment can be counted as a part of [[brimhana]]. [verse 75-83]

−

Repeated ''snehana'' and ''swedana'' therapies can control ''vata'' well. However, ''samshodhana'' (purification) therapies are executed to remove the residual ''dosha''. As ''shodhana'' has a definite chance for causation of ''vata prakopa'', the approach should be cautious, so ''mridu samshodana'' (mild purification) is done. ''Sneha virechana'' is done by ''tilwaka ghrita'' or ''eranda taila'', etc. ''Eranda taila'' is very effective in treating ''vata prakopa'' due to ''udavarta''. If ''virechana'' is not possible, ''anulomana'' diet should be adviced. If the patient is extremely weak ''niruha'' is better option. Even after ''shodhana''; recurrent application of ''snehana'' and ''swedana'' are essential.(verse 83-88)

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Repeated [[snehana]] and [[swedana]] therapies can control [[vata]] well. However, ''samshodhana'' (purification) therapies are executed to remove the residual [[dosha]]. As ''shodhana'' has a definite chance for causation of [[vata]] prakopa, the approach should be cautious, so ''mridu samshodana'' (mild purification) is done. Sneha [[virechana]] is done by ''tilwaka ghrita'' or ''eranda taila'', etc. ''Eranda taila'' is very effective in treating [[vata]] prakopa due to ''udavarta''. If [[virechana]] is not possible, ''anulomana'' diet should be adviced. If the patient is extremely weak niruha is better option. Even after ''shodhana''; recurrent application of [[snehana]] and [[swedana]] are essential.[verse 83-88]

−

==== Management of ''vata'' at different sites ====

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==== Management of [[vata]] at different sites ====

−

Treatment of disorders of ''vata'', when located in different sites, habitat (''sthana'') is more important in comparison to the invaded (''agantu'') '''dosha''' e.g in ''koshthagata vata, koshtha'' is given preference in treatment, and so ''kshara'' is used which helps in digestion (''pachana''). But when ''vata'' is located in ''pakvashaya'' or ''guda'' which is ''vatasthana, udavartahara'' treatment is selected, which includes ''vata anulomana, basti, varti'' etc. In ''amashayagata vata, shodhana'' in the form of ''vamana'' is done.

−

''~~Hridaya anna~~'' (~~favourite food~~) is ~~typically indicated~~ in ''~~tvakgata~~ vata'' ~~because~~, ~~rūkṣatā in tvak~~ is ~~a result of rasakṣaya caused by overworrying.~~[ ~~Cha. Sa~~. [[~~Vimana Sthana~~]] ~~5/13~~ ]

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Treatment of disorders of [[vata]], when located in different sites, habitat (''sthana'') is more important in comparison to the invaded (''agantu'') [[dosha]] e.g in koshthagata [[vata]], koshtha is given preference in treatment, and so ''kshara'' is used which helps in digestion ([[pachana]]). But when [[vata]] is located in ''pakvashaya'' or ''guda'' which is [[vata]]sthana, udavartahara treatment is selected, which includes [[vata]] anulomana, [[basti]], varti'' etc. In amashayagata [[vata]], shodhana in the form of [[vamana]] is done.

−

''Bahya snehana'' in the form of ''abhyanga'' or ''dhara'', etc are very effective in ''asthi'' and ~~''majjagata~~ vata''. ''Abhyantara snehana'' replenishes ''meda dhatu'' and subsequently ''asthi'' and ~~''meda''~~. It is worthy to note the utility of ''tikta ghrita'' in ~~''asthikshaya''~~.

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''Hridaya anna'' (favourite food) is typically indicated in tvakgata [[vata]] because, rūkṣatā in tvak is a result of rasakṣaya caused by overworrying.[Cha. Sa. [[Vimana Sthana]] 5/13]

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Bahya [[snehana]] in the form of ''abhyanga'' or ''dhara'', etc are very effective in [[asthi dhatu]]gata and [[majja dhatu]]gata [[vata]]. Abhyantara [[snehana]] replenishes [[meda dhatu]] and subsequently [[asthi dhatu]] and [[majja dhatu]]. It is worthy to note the utility of ''tikta ghrita'' in [[asthi dhatu]] kshaya.

In ''shukrakshaya'' (depletion of ''shukra''), ''harshana'' (pleasure) and ''vrishya annapana'' (aphorodisiac diet) is very useful. <ref>Vagbhata, Sharira Sthana Chap 5 , Angavibhaga Adhyaya, Verse 67. In: Bhishagacharya Harisastri Paradikara Vaidya (eds.) 9th ed. Varanasi: Chaukhambha Orientalia; 2005. P798</ref>

=== Management of ''ardita'' (facial palsy) ===

−

The line of treatment of ''ardita'' aims at ''mastishkya'' (brain), therefore, ''nasya'' is indicated. ''Nasya'' is explained to be the direct entrance to the cranial vault. ''Nasya'' may be ''shodhana, shamana'' or ''brimhana'' as the case may be. But there is an opinion that since the word ''navana'' is used, it means ''snaihika nasya''. ''Murdhni taila'' is absolutely meant for treatment in head region and is of four types viz. ''abhyanga'' ( head massage), ''seka'' (pouring liquid on head), ''pichu'' ( therapeutic unctuous swab on head) and ''shirobasti''. ''Tarpana'' (nourishment therapy) is ''akshitarpana'' (nourishing eyes) and ''shrotratarpana'' (nourishing ears). ''Nadisweda'' is very specific in ''ardita'' and ''ksheeradhooma'' (medicated fumes of milk).

−

~~Poultice prepared from flesh~~ of ~~marshy animals~~ is used ~~for~~ ''~~brimhana~~'' in ~~atrophy~~ of ~~muscles~~. ''~~Vamana~~'' ~~is indicated in~~ ''~~ardita~~'', ~~when it is associated with~~ ''~~shopha~~'' and ''~~raktamokshana~~'' is ~~indicated when associated with~~ ''~~daha~~'' (~~burning~~) and ''~~raga~~'' (~~redness~~).

+

The line of treatment of ''ardita'' aims at ''mastishkya'' (brain), therefore, [[nasya]] is indicated. [[Nasya]] is explained to be the direct entrance to the cranial vault. [[Nasya]] may be ''shodhana, shamana'' or [[brimhana]] as the case may be. But there is an opinion that since the word ''navana'' is used, it means snaihika [[nasya]]. ''Murdhni taila'' is absolutely meant for treatment in head region and is of four types viz. ''abhyanga'' ( head massage), ''seka'' (pouring liquid on head), ''pichu'' ( therapeutic unctuous swab on head) and ''shirobasti''. ''Tarpana'' (nourishment therapy) is ''akshitarpana'' (nourishing eyes) and ''shrotratarpana'' (nourishing ears). ''Nadisweda'' is very specific in ''ardita'' and ''ksheeradhooma'' (medicated fumes of milk).

−

In ''pakshaghata, swedana,'' fomentation mixed with unctuous material and ''virechana'' or purgation therapy with unctuous substance is indicated. ''Virechana'' is the line of treatment in ''pakshaghata'' and outweighs ''basti'' which is said to be ideal for ~~''vatakopa''~~. ''Pakshaghata'' may be understood as a concealed ''urdhwaga raktapitta'' (bleeding from upper orifices of body) in which the only and effective choice is ''adho-shodhana'' (purgation). ''Gridhrasi'' is a tendon and ligament disorder and ''shastra, kshara,'' and ''agnikarma'' are the main line of treatment. Therefore ''siravyadha'' (blood letting) and ''dahakarma'' (cauterization) is advised. ''Basti'' is also a good choice since ''pakvashayagata vata'' leads to ''kateegraha'' and ''gridhrasi''.

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Poultice prepared from flesh of marshy animals is used for [[brimhana]] in atrophy of muscles. [[Vamana]] is indicated in ''ardita'', when it is associated with ''shopha'' and ''raktamokshana'' is indicated when associated with ''daha'' (burning) and ''raga'' (redness).

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In ''pakshaghata, [[swedana]], fomentation mixed with unctuous material and [[virechana]] or purgation therapy with unctuous substance is indicated. [[Virechana]] is the line of treatment in ''pakshaghata'' and outweighs [[basti]] which is said to be ideal for [[vata]]kopa. ''Pakshaghata'' may be understood as a concealed ''urdhwaga raktapitta'' (bleeding from upper orifices of body) in which the only and effective choice is ''adho-shodhana'' (purgation). ''Gridhrasi'' is a tendon and ligament disorder and ''shastra, kshara,'' and ''agnikarma'' are the main line of treatment. Therefore ''siravyadha'' (blood letting) and ''dahakarma'' (cauterization) is advised. [[Basti]] is also a good choice since pakvashayagata [[vata]] leads to ''kateegraha'' and ''gridhrasi''.

''Agnikarma'' and ''siravyadha'' are the two line of treatment which are useful in acute phase to relieve the pain in ''gridhrasi'' and also in ''khalli''. ''Agnikarma'' relieves muscle spasm thereby reducing pain whereas ''siravyadha'' may be helpful by reducing the blood stasis. Improved circulation removes cytokines and other inflammatory factors thereby reducing pain. (99-103)

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=== Importance of site of affliction in treatment ===

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The specificity of treatment depends on the site of affliction and the associated morbid tissues. For example masthishkya is very specific for ardita, pakṣāghāta, indriyagatavāta etc. Even though vamana is kaphahara, it is exclusively indicated in āmashayagata vāta taking into account of site of affliction. (verse 104)

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Brimhana treatment of vata vitiation: The treatment of exclusive vāta vitiation (without involvement of other dosha) is brimhana. If associated dosha is present, they shall be treated first. (verse 105)

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Balā is excellent for lone vitiated vāta. The head of goat is indicated on the basis of the principle ‘sāmānyam vridhikārānam’(like increases like). These also explain the awareness of utilization of brain of goat in degenerative brain lesions. Lavana relieves stambha (stiffness) and samghata (conglomeration). Upanāha is also prepared with such well fomented flesh and added with different oils, salts etc. Such upanāha are brimhana. (verse 106-108)

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~~Avagaha (immersion) sweda:~~

−

Avagāha is typically indicated in apāna vāigunya (defects due to apana vata vitiation), it is a type of drava sweda (liquid fomentation). Nādisweda is also an excellent option for all types of vātarōga. Poultices (upanāha) of different types provide self generated heat to cause swedana. It is by virtue of various dhanya (cereals) and kinwa (yeast) available in it. (verse 109-118)

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~~Different formulations:~~

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Different medicated ghrita,taila, vasā, majjā and mahā snēha ( combination of all four sneha) are indicated for various conditions in the form of oral ingestion, inhalation, enema and external application etc. Mahā snēha is guru (heavy to digest) and ultimately indicated in disorders like convulsions, tremor etc. (verse 119-136)

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~~Pinyaka taila is a preparation in which rūkṣa guna is imparted to taila and is highly useful in kapha associated Vātavyādhi. (verse 136-137)~~

−

Importance of oil in treatment of vata: By virtue of vyavāyi guna (pervading/diffusive), it reaches the different interior parts of the body without any metabolic changes. By processing taila can adopt any type of qualitative changes. The drugs are potentiated by repeated processing in its own media. Drugs like ksheerbalā (101 āvartita), dhanwatharam (21 āvartita) etc. are worth mentioning here. This approach of samskāra makes snēha as sukshma snēha (with better bio-availability and penetration) .(verse 181-182)

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=== Management of ''avrita vata'' ===

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The specificity of treatment depends on the site of affliction and the associated morbid tissues. For example masthishkya is very specific for ardita, pakshaghata, indriyagatavata etc. Even though [[vamana]] is [[kapha]]hara, it is exclusively indicated in āmashayagata vāta taking into account of site of affliction. [verse 104]

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[[Brimhana]] treatment of [[vata]] vitiation: The treatment of exclusive [[vata]] vitiation (without involvement of other [[dosha]]) is [[brimhana]]. If associated [[dosha]] is present, they shall be treated first. [verse 105]

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Bala is excellent for lone vitiated [[vata]]. The head of goat is indicated on the basis of the principle ‘samanyam vridhikaranam’(like increases like). These also explain the awareness of utilization of brain of goat in degenerative brain lesions. Lavana relieves stambha (stiffness) and samghata (conglomeration). Upanaha is also prepared with such well fomented flesh and added with different oils, salts etc. Such upanāha are brimhana. [verse 106-108]

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=== Avagaha (immersion) sweda ===

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Avagaha is typically indicated in apana vaigunya (defects due to apana [[vata]] vitiation), it is a type of drava sweda (liquid fomentation). Nadisweda is also an excellent option for all types of vataroga. Poultices (upanaha) of different types provide self generated heat to cause swedana. It is by virtue of various dhanya (cereals) and kinwa (yeast) available in it. [verse 109-118]

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=== Different formulations===

+

Different medicated ghrita, taila, vasa, majja and maha sneha (combination of all four sneha) are indicated for various conditions in the form of oral ingestion, inhalation, enema and external application etc. Maha sneha is guru (heavy to digest) and ultimately indicated in disorders like convulsions, tremor etc. [verse 119-136]

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Pinyaka taila is a preparation in which ruksha [[guna]] is imparted to taila and is highly useful in [[kapha]] associated [[Vata]] vyadhi. [verse 136-137]

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=== Importance of oil in treatment of [[vata]]===

+

By virtue of vyavayi [[guna]] (pervading/diffusive), it reaches the different interior parts of the body without any metabolic changes. By processing taila can adopt any type of qualitative changes. The drugs are potentiated by repeated processing in its own media. Drugs like ksheerbala (101 avartita), dhanwatharam (21 avartita) etc. are worth mentioning here. This approach of samskara makes sneha as sukshma sneha (with better bio-availability and penetration). [verse 181-182]

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=== Management of avrita [[vata]] ===

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In [[pitta]]vritta [[vata]], hot and cold should be applied alternately. Jivaniya sarpi is also very [[brimhana]]. [[Brimhana]] is the ideal pacifying line of treatment for [[vata]] and [[vata]]-[[pitta]].

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In [[kapha]]vritta [[vata]], ruksha is given importance. In association of [[kapha]] along with [[pitta]] in [[vata]]roga, [[pitta]] should be given importance in management. It is because of the fact that [[pitta]] makes the disease process as ‘ashukari’(instantaneous).

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In [[Kapha]]vritta [[vata]]; tikshna sweda, niruha and [[vamana]] which reduces [[kapha]] is indicated followed by [[virechana]] intended for [[vata]] anulomana and also useful for [[kapha]].

+

Jirna/purana sarpi (old ghee) which has [[kapha]]ghna quality has to be used; tila and sarshapa which are [[kapha]] [[vata]]ghna are to be used. Warm drinks of yava, jangala mamsa rasa which gives strength to the patient without increasing kapha are to be administered. [verse 183-188]

+

Kshara [[basti]] (gomutrayukta [[basti]]) in case of [[kapha]]-[[vata]] and ksheera [[basti]] in [[pitta]]-[[vata]] is recommended. [[Rakta]]vruta [[vata]] is similar to uttana-vatarakta and treatment is accordingly same. [[Rakta]] avruta [[vata]] is one of the phases of vatarakta. Thus [[raktamokshana]] and [[basti]] chikitsa which is useful in vatarakta is also helpful in rakta avruta [[vata]].

+

Prameha samprapti mentioned in Sutra sthana 17th chapter explains [[kapha]], [[pitta]], [[meda dhatu]] and [[mamsa dhatu]] which when increased causes avarana of [[vata]]. Therefore, pramehagna cikitsa is helpful in meda avruta [[vata]] and also in mamsavrutta [[vata]]. Hence in mamsavrutta [[vata]] the pipilika iva sanchara (tingling sensation) reduces, if prameha is treated. Similarly, in obesity, medasavruta [[vata]] ([[vata]] obstructed by excess meda) [Cha.Sa.[[Sutra Sthana]] 21/5] and meda and mamsa ativridhi [Cha.Sa.[[Sutra Sthana]] 21/9] is observed. These conditions are best treated on the principles of management of prameha, sthaulya associated with vitiated [[vata]]. Therapeutic emesis to expel out the intoxicated food in stomach is advised in condition of annavrita [[vata]] ( [[vata]] obstructed by food). [[Pachana]] and [[deepana]] helps in digestion and also pacifies [[vata]].

+

Hot fomentation reduces urethral pressure. A study done by Shafik A. showed that sitting in warm water helps in micturition which seems to be initiated by reflex internal urethral sphincter relaxation. A thermo sphincter reflex is likely to be involved.

+

Uttara basti effect is similar to catheterization. Further depending on the medicines used for uttara basti, tri[[dosha]] shamana can be done.

+

The lines of treatment of [[rakta]]gata [[vata]] and raktvrita [[vata]] as well as [[shukra]]gata [[vata]] and shukrāavruta [[vata]] are one and the same irrespective difference in samprapti as gata [[vata]] or avruta [[vata]]. It is because of the fact that [[rakta]] and [[shukra]] are mobile and comparatively pervaded all over the body like [[vata]] so gata[[vata]] and avruta [[vata]] are mutually complimentary here.

+

Finally, the treatment strategies of anyasthanagata(in other sites) [[vata]] are explained. The importance is given to sthanastha [[dosha]] (in own sites).[Verse 189-199]

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Movements of [[vata]] and concept of anyonyavarana:As discussed earlier avyahatagati (free movement) is a cardinal feature of [[vata]] to perform normally. In [[avarana]] certain obstacles like [[dosha]], [[dhatu]] or anna etc which are immobile, occupy the pathway of mobile [[vata]. It is not mandatory that such immobile articles only cause obstruction to [[vata]]. If the individual sub types of [[vata]] are considered prana, udana, vyana, samana and apana are mobile and has some specific direction for their gati. For example, prana has movement from murdha (head) to downwards. Udana has movement from uras(chest) to upwards. Vyana moves upward downward and sidewards like rasa. Samana moves around jatharagni. Apana move downwards from pakvashaya. This can be further analysed as follows. Udana possess upward movement. Likewise ‘apana’ has downward direction. Vyana [[vayu]] moves in horizontal direction (vyāpanat vyāna uccyate) along with upward and downward directions as rasa samvahana (circulation) is concerned.[19]Samana is also having such qualities to equally distribute the nutrients through out the body. Prana has multi directional gati. So, the movements of individual subtypes of vāta are directional in nature. When these meet in opposite direction it makes anyonyavarana. For example prāna and udāna meet opposite and interfere with mutual normal movements leads to difficulty in inspiration as well as expiration which is comparatively irreversible. This concept is called anyonyāvarana. It is of 20 types taking into account of 5 different types making 4 particular combinations. Anyonyāvarana are comparatively difficult situations. [verses 199-206]

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Anyonya avarana is characterized by Svakarma hani or vriddhi (either increase or decrease in functions) which depends on the nature and site of anyonyāvarana (mutual covering). For example prana avruta udana may lead to difficulty in respiration, followed with cardiac symptoms, aphasia or dysarthria and some times upper respiratory symptoms. This presentation is comparatively acute in onset and. Here the functions of udāna are masked by prana. But in udana avruta prana the symptoms are loss of motor power, immunity and complexion leading to death. Here the functions of prana are seriously hampered. This symptom may be acute or chronic in nature. When apana got avarana by udana the normal peristalsis is hampared and anulomana is the line of treatment. In apana avarana to udana increased bowel motility can be seen grāhi is the line of treatment which should be adopted here.

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=== Rehabilitation of [[vata]]===

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Prakrutisthapanam means re-establishment in its own pathway (sva margaga)/ or in its own place (sva sthana gamayed enam). Therefore for udana [[vayu]], [[vamana]] etc. treatment should be administered to regulate the normal functional status of udana [[vayu]]. Apana has adhogati, therefore anulomana chikitsā should be done, thereby regularizing the urdhva apana bhava of Apana [[vayu]]. Shamana should be line of treatment for samana [[vayu]]. Empowering digestive power should be done. Samana being sited near [[agni]], proper digestion and absorption of essential elements will be observed. Proper electrolyte balance will be maintained, thereby maintaining the pH of body fluids. As discussed previously vyāna has all the three gati i.e. urdhva, adho and madhya gati. Here the general line of treatment of anyonyavarana is discussed. [verse 219-221]

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===Importance of udana and prana vata===

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Among various avarana, the involvement of udana and prana are very important. As explained in the introductory comments, prana is life and udana is strength. These are very vital issues as far as avarana is concerned. Improper management or avoidance of treatments may lead to permanant disabilities in avarana. [verse 231-236]

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=== Complications of Avarana===

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This includes hrudroga, vidradhi, plīhā, gulma, atisara. Hrudroga is a common complication of ill treated avarana of prana and udana. Vidradhi and pliha are caused by wrongly managed avarana of vyana. Gulma and atisara are common complications of avarana of samana and apana.

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Srotoshodhana is an important line of management in Avarana. It ensures unobstructed movement of [[vata]]. All abhishyandi(increasing discharges in body) food causes srotorodha (obstruction of channels). Yapana [[Basti]] is ideal for all age group and safe to severe clinical presentations. It protects all marma points. As it is neither lekhana (reducing body components), nor [[brimhana]], it is useful for managing [[vata]] as well as avaraka [[kapha]] or [[pitta]]. Guggulu rasāyana and shilajatu rasāyana is ideal for many clinical conditions of avarana.

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=== Related chapters ===

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~~In pittāvr̥ta vāta~~, ~~hot and cold should be applied alternately. Jīvanīya sarpi is also very brimhana. Brimhana is the ideal pacifying line of treatment for vāta and vātapitta.~~

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[[Vatakalakaliya Adhyaya]], [[Basti]], [[Snehana]], [[Panchakarma]]

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In kaphāvr̥ta vāta, rūkṣa is given importance. In association of kapha along with pitta in vātarōga, pitta should be given importance in management. It is because of the fact that pitta makes the disease process as ‘ashukāri’(instantaneous).

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~~In Kaphāvr̥ta vāta; tīkṣṇā sweda, niruha and vamana which reduces kapha is indicated followed by virechana intended for vāta anulomana and also useful for kapha.~~

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Jirna/purāna sarpi (old ghee) which has kaphaghna quality has to be used; tila and sarṣapa which are kapha vātaghna are to be used. Warm drinks of yava, jāṇgala mānsa rasa which gives strength to the patient without increasing kapha are to be administered. (verse 183-188)

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Kshara basti (gomūtrayukta basti) in case of kapha-vāta and ksheera basti in pitta-vāta is recommended. Raktāvr̥ta vāta is similar to uttāna-vātarakta and treatment is accordingly same. Rakta āvr̥ta vāta is one of the phases of vātarakta. Thus raktamokshan and basti cikitsā which is useful in vātarakta is also helpful in rakta āvr̥ta vāta.

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Prameha samprapti mentioned in Sutra sthana 17th chapter explains kapha, pitta, meda and mānsa which when increased causes āvarana of vāta. Therefore, pramehagna cikitsā is helpful in meda āvr̥ta vāta and also in mansāvr̥ta vāta. Hence in mansāvr̥ta vāta the pipilika iva sanchar (tingling sensation) reduces, if prameha is treated. Similarly, in obesity, medasāvr̥ta vāta (vata obstructed by excess meda) [~~Cha.Sa.~~[~~[Sutra Sthana~~]] ~~21/5] and meda and mānsa ativridhi [Cha.Sa.~~[[~~Sutra Sthana]~~] ~~21/9~~] ~~is observed. These conditions are best treated on the principles of management of prameha~~, sthaulya associated with vitiated vata. Therapeutic emesis to expel out the intoxicated food in stomach is advised in condition of annavrita vata ( vata obstructed by food). Pāchana and deepan helps in digestion and also pacifies vāta.

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Hot foementation reduces urethral pressure. A study done by Shafik A. showed that sitting in warm water helps in micturition which seems to be initiated by reflex internal urethral sphincter relaxation. A thermo sphincter reflex is likely to be involved.

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~~Uttara basti effect is similar to catheterization. Further depending on the medicines used for uttara basti, tridōṣa shamāna can be done.~~

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The lines of treatment of raktagatavāta and raktvritavāta as well as śukragatavāta and shukrāvr̥ta vāta are one and the same irrespective difference in samprapti as gatavāta or āvr̥ta vāta. It is because of the fact that rakta and śukra are mobile and comparatively pervaded all over the body like vāta so gatavāta and āvr̥ta vāta are mutually complimentary here.

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~~Finally, the treatment strategies of anyasthānagata(in other sites) vata are explained. The importance is given to sthanastha dosha (in own sites).(189-199)~~

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Movements of vata and concept of anyonyavarana:As discussed earlier avyāhatagati (free movement) is a cardinal feature of vāta to perform normally. In āvarana certain obstacles like dosha, dhātu or anna etc which are immobile, occupy the pathway of mobile vāta. It is not mandatory that such immobile articles only cause obstruction to vāta. If the individual sub types of vāta are considered prāna, udāna, vyāna, samāna and apāna are mobile and has some specific direction for their gati. For example, prāna has movement from murdha (head) to downwards. Udāna has movement from uras(chest) to upwards. Vyāna moves upward downward and sidewards like rasa. Samāna moves around jatharāgni. Apāna move downwards from pakvāśaya. This can be further analysed as follows. Udāna possess upward movement. Likewise ‘apāna’ has downward direction. Vyāna vāyu moves in horizontal direction (vyāpanat vyāna uccyate) along with upward and downward directions as rasa samvahana (circulation) is concerned.[19]Samāna is also having such qualities to equally distribute the nutrients through out the body. Prāna has multi directional gati. So, the movements of individual subtypes of vāta are directional in nature. When these meet in opposite direction it makes anyonyāvarana. For example prāna and udāna meet opposite and interfere with mutual normal movements leads to difficulty in inspiration as well as expiration which is comparatively irreversible. This concept is called anyonyāvarana. It is of 20 types taking into account of 5 diiferent types making 4 particular combinations. Anyonyāvarana are comparatively difficult situations. (verses 199-206)

−

Anyonyāvarana is characterised by Svakarma hani or vriddhi (either increase or decrease in functions) which depends on the nature and site of anyonyāvarana (mutual covering). For example prānaāvr̥ta udāna may lead to difficulty in respiration, followed with cardiac symptoms, aphasia or dysarthria and some times upper respiratory symptoms. This presentation is comparatively acute in onset and. Here the functions of udāna are masked by prāna. But in udānaāvr̥ta prāna the symptoms are loss of motor power, immunity and complexion leading to death. Here the functions of prāna are seriously hampered. This symptom may be acute or chronic in nature. When apāna got āvarana by udāna the normal peristalsis is hampared and anulomana is the line of treatment. In apāna āvarana to udāna increased bowel motility can be seen grāhi is the line of treatment which should be adopted here.

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Rehabilitation of vata: Prakr̥tisthāpanam means re-establishment in its own pathway (sva mārgaga)/ or in its own place (sva sthāna gamayed enam). Therefore for udāna vāyu, vamana etc. treatment should be administered to regulate the normal functional status of udāna vāyu. Apāna has adhogati, therefore anulomana chikitsā should be done, thereby regularizing the urdhva apāna bhava of Apāna vāyu. Shamāna should be line of treatment for samāna vāyu. Empowering digestive power should be done. Samāna being sited near agni, proper digestion and absorption of essential elements will be observed. Proper electrolyte balance will be maintained, thereby maintaining the pH of body fluids. As discussed previously vyāna has all the three gati i.e. urdhva, adho and madhya gati. Here the general line of treatment of anyonyāvarana is discussed. (verse 219-221)

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~~Importance of udana and prana vata:~~

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Among various āvarana, the involvement of udāna and prāna are very important. As explained in the introductory comments, prāna is life and udāna is strength. These are very vital issues as far as āvarana is concerned. Improper management or avoidance of treatments may lead to permanant disabilities in Āvarana. (verse 231-236)

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~~Complications of āvarana:~~

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This includes hr̥drōga, vidradhi, plīhā, gulma, a'tīsāra. Hr̥drōga is a common complication of ill treated āvarana of prāna and udāna. Vidradhi and plīhā are caused by wrongly managed āvarana of vyāna. Gulma and atīsāra are common complications of āvarana of samāna and apāna.

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Srotoshodana is an important line of management in Āvarana. It ensures unobstructed movement of vāta. All abhishyandi(..) food causes srotorōdha (obstruction of channels). Yāpana Basti is ideal for all age group and safe to severe clinical presentations. It protects all marma points. As it is neither lekhana (..), nor brimhana, it is useful for managing vāta as well as āvaraka kapha or pitta. Guggulu rasāyana and shilajatu rasāyana is ideal for many clinical conditions of āvarana.

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~~=== Related Chapter ===~~

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* [[~~Vatakalakaliya Adhyaya~~]]

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