Changes

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

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

Above described six therapies are grouped into Apatarpana (Langhana, or reducing) and Santarpana (Brimhana, or nourishing). In Apatarpana – lightening, dryness, and sudation therapies, and in Santarpana – nourishing, unctuousness, and astringent therapies have been mentioned. (3-8)

Above described six therapies are grouped into ''Apatarpana'' (''Langhana'', or reducing) and ''Santarpana'' (''Brimhana'', or nourishing). In ''Apatarpana'' – lightening, dryness, and sudation therapies, and in ''Santarpana'' – nourishing, unctuousness, and astringent therapies have been mentioned. (3-8)

The Rukshana (dryness) therapy produces dryness, roughness, and coarseness. In unctuous therapy, fluidity is due to liquefaction or melting or dissolution of dosha, dhatu, and mala. The mode of action of sudation therapy is due to warmth or internal heat produced by therapy. The mode of action of astringent therapy is due to inhibition of mobility and flow of dosha, dhatu, and mala. Here the meaning to be understood is that the materials - dosha, dhatu, and mala, which are flowing by slow or fast in rate by nature, to be checked or stopped. This condition refers only to the effects of atisara (diarrhea), raktasrava (bleeding), visha (poisoning), daha (burning), and vedana (pain). The drugs described here for each therapy are understood to possess such qualities as associated with them. There are, however, exceptional cases. For example, pippali and bhallataka have ushna guna (heat), but their action is Brimhana. Priyangu is sheeta guna (cool) but has Langhana effect.

 

The ''Rukshana'' (dryness) therapy produces dryness, roughness, and coarseness. In unctuous therapy, fluidity is due to liquefaction or melting or dissolution of ''dosha, dhatu,'' and ''mala''. The mode of action of sudation therapy is due to warmth or internal heat produced by therapy. The mode of action of astringent therapy is due to inhibition of mobility and flow of ''dosha, dhatu,'' and ''mala''. Here the meaning to be understood is that the materials - ''dosha, dhatu,''and ''mala,'' which are flowing by slow or fast in rate by nature, to be checked or stopped. This condition refers only to the effects of ''atisara'' (diarrhea), ''raktasrava'' (bleeding), ''visha'' (poisoning), ''daha'' (burning), and ''vedana'' (pain). The drugs described here for each therapy are understood to possess such qualities as associated with them. There are, however, exceptional cases. For example, ''pippali'' and ''bhallataka'' have ''ushna guna'' (heat), but their action is ''Brimhana''. ''Priyangu'' is ''sheeta guna'' (cool) but has ''Langhana'' effect.

 

S. No. Langhana Brimhana Rukshana

S. No. Langhana Brimhana Rukshana

Snehana Swedana Stambhana

Snehana Swedana Stambhana

12. kathina ------------ Kathina ----------- ------------ ------------

12. kathina ------------ Kathina ----------- ------------ ------------

           

           

There are seven overlapping qualities in the drugs employed in Brimhana and Snehana and five overlapping qualities in the drugs employed in Brimhana and Stambhana.

There are seven overlapping qualities in the drugs employed in ''Brimhana'' and ''Snehana'' and five overlapping qualities in the drugs employed in ''Brimhana'' and ''Stambhana''.

Though they are of similar qualities, they should not be concluded to be one and the same. In Langhana drugs, the qualities of lightness are dominant, while in Rukshana, the drugs employed possess predominantly drying or desiccating qualities. Further, lightness can be induced through non-drug based therapies (adravyabhuta) such as fasting. However, dryness can only be brought about by drugs. Thus, all these therapies are distinct even when possessing similarities in certain qualities.  

 

The Apatarpana type of treatments is related to agni + vayu + akasha mahabhuta dominant qualities in general whereas the Santarpana type of treatments is related to Prithvi + jala.

Though they are of similar qualities, they should not be concluded to be one and the same. In ''Langhana'' drugs, the qualities of lightness are dominant, while in ''Rukshana'', the drugs employed possess predominantly drying or desiccating qualities. Further, lightness can be induced through non-drug based therapies (''adravyabhuta'') such as fasting. However, dryness can only be brought about by drugs. Thus, all these therapies are distinct even when possessing similarities in certain qualities.  

The ''Apatarpana'' type of treatments is related to ''agni'' + ''vayu'' + ''akasha mahabhuta'' dominant qualities in general whereas the ''Santarpana'' type of treatments is related to ''Prithvi'' + ''jala''.

 

All these (above mentioned) six types of treatments should be used in treating all the diseases. (9-17)

All these (above mentioned) six types of treatments should be used in treating all the diseases. (9-17)

Exposure to the wind can produce lightness in the body, but exposure to cold wind cannot produce lightness. The practical mode of maruta sevana includes walking or running in open place as exercise. The various types of breathing exercises including pranayama are included in this category.   The drugs which are employed to improve digestion are dominant in vayu and agni mahabhuta. Atapa sevana includes sunbath or exposure to ultraviolet rays present in the sunlight of early morning. (18)

 

Langhana is contraindicated in diseases / disorders caused purely by vata. But when vata gets associated with excessively provoked kapha, pitta, rakta, and mala, shodhana (purificatory) method of lightening therapy should be used. Even though asthapana basti (non-unctuous enema) is vata shamaka (pacifying), it is ruksha in nature and can aggravate the vata. So asthapana basti (non-unctuous enema) should be used judiciously wherever indicated.  

Exposure to the wind can produce lightness in the body, but exposure to cold wind cannot produce lightness. The practical mode of ''maruta sevana'' includes walking or running in open place as exercise. The various types of breathing exercises including ''pranayama'' are included in this category. The drugs which are employed to improve digestion are dominant in ''vayu'' and ''agni mahabhuta''. ''Atapa sevana'' includes sunbath or exposure to ultraviolet rays present in the sunlight of early morning. (18)

The word adau (आदौ) is used for disorders caused by a moderate intensity of kapha and pitta, such as chhardi (vomiting). In these conditions, after reducing dosha by digestive medicines (pachana), pacification of dosha (samshamana) shall be done. But sometimes the pachana method may not be enough to treat the disease, requiring other methods of Langhana to be explored. In strong people where the diseases manifest with the mild or little intensity of doshas, any treatment course includes vyayama (exercise) and maruta atapa sevana (exposure to wind and the sun).  

 

''Langhana'' is contraindicated in diseases / disorders caused purely by ''vata''. But when ''vata'' gets associated with excessively provoked ''kapha, pitta, rakta,'' and ''mala, shodhana'' (purificatory) method of lightening therapy should be used. Even though ''asthapana'' ''basti'' (non-unctuous enema) is ''vata shamaka'' (pacifying), it is ''ruksha'' in nature and can aggravate the ''vata''. So ''asthapana basti'' (non-unctuous enema) should be used judiciously wherever indicated.

The word ''adau'' (आदौ) is used for disorders caused by a moderate intensity of ''kapha'' and ''pitta'', such as ''chhardi'' (vomiting). In these conditions, after reducing ''dosha'' by digestive medicines (''pachana''), pacification of ''dosha'' (samshamana) shall be done. But sometimes the pachana method may not be enough to treat the disease, requiring other methods of Langhana to be explored. In strong people where the diseases manifest with the mild or little intensity of doshas, any treatment course includes vyayama (exercise) and maruta atapa sevana (exposure to wind and the sun).  

The increase of dhatus takes place naturally in the winter season (shishira ritu) due to visarga kala (winter solstice).  This increase in dhatus occurs in conjunction with kapha. At this juncture, the rational application of Langhana does not produce any adverse effect in people afflicted with vata diseases or possessing vata prakriti.14/10-11]  

The increase of dhatus takes place naturally in the winter season (shishira ritu) due to visarga kala (winter solstice).  This increase in dhatus occurs in conjunction with kapha. At this juncture, the rational application of Langhana does not produce any adverse effect in people afflicted with vata diseases or possessing vata prakriti.14/10-11]  

The three categories of Langhana according to the intensity of disease and dosha aggravation are described in detail in the third chapter of Vimana sthana.  

The three categories of Langhana according to the intensity of disease and dosha aggravation are described in detail in the third chapter of Vimana sthana.

=== Glossary ===

=== Glossary ===