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{{#seo:

|title=Vatavyadhi Chikitsa

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|type=article

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

{{Infobox

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|data7 = Ojha S.N.

|label8 = Editors

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|data8 = Ojha S.N., Deole Y.S., Basisht G.

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

|label9 = Year of publication

|data9 = 2020

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}}

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

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

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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 [[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 [[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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'''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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</~~div~~>

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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 [[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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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]].

[[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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</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]

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

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

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

कट्वम्ललवणोष्णैश्च विदाहः शीतकामिता |

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शैत्यगौरवशूलानि कट्वाद्युपशयोऽधिकम् ||६२|| ~~ ~~

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शैत्यगौरवशूलानि कट्वाद्युपशयोऽधिकम् ||६२||

लङ्घनायासरूक्षोष्णकामिता च कफावृते |

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रक्तावृते सदाहार्तिस्त्वङ्मांसान्तरजो भृशम् ||६३|| ~~ ~~

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रक्तावृते सदाहार्तिस्त्वङ्मांसान्तरजो भृशम् ||६३||

भवेत् सरागः श्वयथुर्जायन्ते मण्डलानि च |

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~~कठिनाश्च विवर्णाश्च पिडकाः श्वयथुस्तथा ||६४|| ~~

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कठिनाश्च विवर्णाश्च पिडकाः श्वयथुस्तथा ||६४||

हर्षः पिपीलिकानां च सञ्चार इव मांसगे |

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चलः स्निग्धो मृदुः शीतः शोफोऽङ्गेष्वरुचिस्तथा ||६५|| ~~ ~~

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चलः स्निग्धो मृदुः शीतः शोफोऽङ्गेष्वरुचिस्तथा ||६५||

आढ्यवात इति ज्ञेयः स कृच्छ्रो मेदसाऽऽवृतः |

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स्पर्शमस्थ्नाऽऽवृते तूष्णं पीडनं चाभिनन्दति ||६६|| ~~ ~~

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स्पर्शमस्थ्नाऽऽवृते तूष्णं पीडनं चाभिनन्दति ||६६||

सम्भज्यते सीदति च सूचीभिरिव तुद्यते |

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

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

शूलं तु पीड्यमाने च पाणिभ्यां लभते सुखम् |

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शुक्रावेगोऽतिवेगो वा निष्फलत्वं च शुक्रगे ||६८||

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भुक्ते कुक्षौ च रुग्जीर्णे शाम्यत्यन्नावृतेऽनिले |

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मूत्राप्रवृत्तिराध्मानं बस्तौ मूत्रावृतेऽनिले ||६९||

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~~वर्चसोऽतिविबन्धोऽधः स्वे स्थाने परिकृन्तति | ~~

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~~व्रजत्याशु जरां स्नेहो भुक्ते चानह्यते नरः ||७०|| ~~

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चिरात् पीडितमन्नेन दुःखं शुष्कं शकृत् सृजेत् | ~~ ~~

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वर्चसोऽतिविबन्धोऽधः स्वे स्थाने परिकृन्तति |

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श्रोणीवङ्क्षणपृष्ठेषु रुग्विलोमश्च मारुतः ||७१|| ~~ ~~

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व्रजत्याशु जरां स्नेहो भुक्ते चानह्यते नरः ||७०||

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चिरात् पीडितमन्नेन दुःखं शुष्कं शकृत् सृजेत् |

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श्रोणीवङ्क्षणपृष्ठेषु रुग्विलोमश्च मारुतः ||७१||

अस्वस्थं हृदयं चैव वर्चसा त्वावृतेऽनिले |७२|

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li~ggaM pittAvRute dAhastRuShNA shUlaM bhramastamaH [1] ||61||

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kaTvamlalavaNoShNaishca vidAhaH shItakAmitA |

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~~kaTvamlalavaNoShNaishca vidAhaH shItakAmitA | ~~

shaityagauravashUlAni kaTvAdyupashayo~adhikam ||62||

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la~gghanAyAsarUkShoShNakAmitA ca kaphAvRute |

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~~la~gghanAyAsarUkShoShNakAmitA ca kaphAvRute | ~~

raktAvRute sadAhArtistva~gmāṁsantarajo bhRusham ||63||

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bhavet sarAgaH shvayathurjAyante maNDalAni ca |

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~~bhavet sarAgaH shvayathurjAyante maNDalAni ca | ~~

kaThinAshca vivarNAshca piDakAH shvayathustathA ||64||

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harShaH pipIlikAnAM ca sa~jcAra iva māṁsage |

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~~harShaH pipIlikAnAM ca sa~jcAra iva māṁsage | ~~

calaH snigdho mRuduH shItaH shopho~a~ggeShvarucistathA ||65||

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ADhyavāta iti j~jeyaH sa kRucchro medasA~a~avRutaH |

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~~ADhyavāta iti j~jeyaH sa kRucchro medasA~a~avRutaH | ~~

sparshamasthnA~a~avRute tUShNaM pIDanaM cAbhinandati ||66||

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sambhajyate sIdati ca sUcIbhiriva tudyate |

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~~sambhajyate sIdati ca sUcIbhiriva tudyate | ~~

majjAvRute vinAmaH [2] syAjjRumbhaNaM pariveShTanam ||67||

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shUlaM tu pIDyamAne ca pANibhyAM labhate sukham |

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~~shUlaM tu pIDyamAne ca pANibhyAM labhate sukham | ~~

śukravego~ativego vA niShphalatvaM ca śukrage ||68||

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bhukte kukShau ca rugjIrNe shAmyatyannAvRute~anile |

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~~bhukte kukShau ca rugjIrNe shAmyatyannAvRute~anile | ~~

mūtrapravRuttirAdhmAnaM bastau mūtravRute~anile ||69||

varcaso~ativibandho~adhaH sve sthAne parikRuntati |

vrajatyAshu jarAM sneho bhukte cAnahyate naraH ||70||

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cirAt pIDitamannena duHkhaM shuShkaM shakRut sRujet |

shroNIva~gkShaNapRuShTheShu rugvilomashca mArutaH ||71||

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asvasthaM hRudayaM caiva varcasA tvAvRute~anile |72|

liṅgaṁ pittāvr̥tē dāhastr̥ṣṇā śūlaṁ bhramastamaḥ [1] ||61||

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kaṭvamlalavaṇōṣṇaiśca vidāhaḥ śītakāmitā|

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~~kaṭvamlalavaṇōṣṇaiśca vidāhaḥ śītakāmitā| ~~

śaityagauravaśūlāni kaṭvādyupaśayō'dhikam||62||

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laṅghanāyāsarūkṣōṣṇakāmitā ca kaphāvr̥tē|

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~~laṅghanāyāsarūkṣōṣṇakāmitā ca kaphāvr̥tē| ~~

raktāvr̥tē sadāhārtistvaṅmāṁsāntarajō bhr̥śam||63||

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bhavēt sarāgaḥ śvayathurjāyantē maṇḍalāni ca|

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~~bhavēt sarāgaḥ śvayathurjāyantē maṇḍalāni ca| ~~

kaṭhināśca vivarṇāśca piḍakāḥ śvayathustathā||64||

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harṣaḥ pipīlikānāṁ ca sañcāra iva māṁsagē|

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~~harṣaḥ pipīlikānāṁ ca sañcāra iva māṁsagē| ~~

calaḥ snigdhō mr̥duḥ śītaḥ śōphō'ṅgēṣvarucistathā||65||

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āḍhyavāta iti jñēyaḥ sa kr̥cchrō mēdasā''vr̥taḥ|

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~~āḍhyavāta iti jñēyaḥ sa kr̥cchrō mēdasā''vr̥taḥ| ~~

sparśamasthnā''vr̥tē tūṣṇaṁ pīḍanaṁ cābhinandati||66||

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sambhajyatē sīdati ca sūcībhiriva tudyatē|

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~~sambhajyatē sīdati ca sūcībhiriva tudyatē| ~~

majjāvr̥tē vināmaḥ [2] syājjr̥mbhaṇaṁ parivēṣṭanam||67||

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śūlaṁ tu pīḍyamānē ca pāṇibhyāṁ labhatē sukham|

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~~śūlaṁ tu pīḍyamānē ca pāṇibhyāṁ labhatē sukham| ~~

śukrāvēgō'tivēgō vā niṣphalatvaṁ ca śukragē||68||

bhuktē kukṣau ca rugjīrṇē śāmyatyannāvr̥tē'nilē|

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mūtrāpravr̥ttirādhmānaṁ bastau mūtrāvr̥tē'nilē||69||

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varcasō'tivibandhō'dhaḥ svē sthānē parikr̥ntati|

vrajatyāśu jarāṁ snēhō bhuktē cānahyatē naraḥ||70||

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cirāt pīḍitamannēna duḥkhaṁ śuṣkaṁ śakr̥t sr̥jēt|

śrōṇīvaṅkṣaṇapr̥ṣṭhēṣu rugvilōmaśca mārutaḥ||71||

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asvasthaṁ hr̥dayaṁ caiva varcasā tvāvr̥tē'nilē|72|

</div></div>

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

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[[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'') 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>

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[[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.

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