Changes

|data1 = [[Chikitsa Sthana]] Chapter 28

|data1 = [[Chikitsa Sthana]] Chapter 28

|label2 = Preceding Chapter

|label2 = Preceding Chapter

|data2 = [[Urusthambha Chikitsa]]

|data2 = [[Urustambha Chikitsa]]

|label3= Succeeding Chapter

|label3= Succeeding Chapter

}}

}}

==([[Chikitsa Sthana]] Chapter 28, Chapter on disorders caused by ''vata dosha'')==

==[[Chikitsa Sthana]] Chapter 28, Chapter on disorders caused by ''vata dosha''==

=== Abstract ===

=== Abstract ===

[[Vatavyadhi Chikitsa]] deals with disorders 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.  

[[Vatavyadhi Chikitsa]] deals with disorders 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.  

'''Keywords''': ''Aksepaka, Anyonyvarana, Apana, Ardita, Avabahuka, Avarana,'' Ayurveda, Convulsive disorders, ''Dhatukshaya,'' Facial palsy, ''Gatavata,'' General Line of treatment of ''Vatavyadhi, Gridhrasi,'' Neurological disorders, ''Paksaghata, Praana, Samana,'' Sciatica, Specific treatments of ''Vatavyadhi'', Stroke, ''Udana, Viswachi, Vyana.''

'''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.''

=== Introduction ===

=== Introduction ===

[[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.

[[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.

''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).1

''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>Sushruta. Sushrutasamhita with Nibandhasamgraha Commentary, Nidanasthānam 1/8; Vd. Yadavji Trikmji Ācharya (eds),Reprint, Choukhamba Krishnadas Academy, 2004 </ref>

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, 12 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)2. 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 [[Charaka 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''.  

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''.  

''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''3. 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.

''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''<ref>Agnivesha, Carakasamhita wtih Ayurveda Dipika commentry Sutrasthānam 28/4; Dr.Gangasahay pandey (eds.) 6th ed. Varanasi: Chaukhambha Sanskrit Sansthan; 2000.</ref>. 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.

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.

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.

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

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

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

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

तत्र कोष्ठाश्रिते दुष्टे निग्रहो मूत्रवर्चसोः ||२४||  

तत्र कोष्ठाश्रिते दुष्टे निग्रहो मूत्रवर्चसोः ||२४||  

In condition of occlusion of ''samana'' by ''prana'', the speech will be scanty, slurred or even muteness can occur. All the four modes of unctuous therapy along with ''yapana'' enema are recommended as treatment. [204-204½]

In condition of occlusion of ''samana'' by ''prana'', the speech will be scanty, slurred or even muteness can occur. All the four modes of unctuous therapy along with ''yapana'' enema are recommended as treatment. [204-204½]

In condition of occlusion of ''apana'' by ''samana, grahani,'' pain in pārśva, heart diseases and colicky pain of the stomach manifest where treatment indicated is the ghee medicated with digestive stimulants. [205-205½]

In condition of occlusion of ''apana'' by ''samana, grahani,'' pain in ''parshva'', heart diseases and colicky pain of the stomach manifest where treatment indicated is the ghee medicated with digestive stimulants. [205-205½]

शिरोग्रहः प्रतिश्यायो निःश्वासोच्छ्वाससङ्ग्रहः ||२०६||  

शिरोग्रहः प्रतिश्यायो निःश्वासोच्छ्वाससङ्ग्रहः ||२०६||  

saliṅgabhēṣajaṁ samyagbudhānāṁ buddhivr̥ddhayē|217|  

saliṅgabhēṣajaṁ samyagbudhānāṁ buddhivr̥ddhayē|217|  

In conditions of occlusion of udāna by prāna, there is neck rigidity, coryza, impediment to inspiration and expiration, cardiac disorders and dryness of the mouth.

In conditions of occlusion of ''udana'' by ''prana'', there is neck rigidity, coryza, impediment to inspiration and expiration, cardiac disorders and dryness of the mouth.

Here the treatment is as indicated in diseases of the parts above the supra clavicular region and consolation. (206-207)

Here the treatment is as indicated in diseases of the parts above the supra-clavicular region and consolation. [206-207]

This condition should be treated by gradual pouring with cold water and comforting measures in such a way that the patient may be restored to health. (208-208½)

In condition of occlusion of ''prana'' by ''udana'', there will be loss of function, vital essence, strength and complexion or it may even lead to death.

In condition of the occlusion of apāna by udāna, there will be vomiting, dyspnoea, and similar other disorders. The treatment is enema and similar measures, and diet inducing vāta anulomana. (209-209½)

This condition should be treated by gradual pouring with cold water and comforting measures in such a way that the patient may be restored to health. [208-208½]

In condition of the occlusion of udāna by apāna, there occur stupor, reduced digestive mechanism and diarrhoea. The treatment measures are emesis and diet that is digestive, stimulant and grāhi. (210-210½)

In condition of the occlusion of ''apana'' by ''udana'', there will be vomiting, dyspnea, and similar other disorders. The treatment is enema and similar measures, and diet inducing ''vata anulomana''. [209-209½]

In condition of occlusion of apāna by vyāna, there occur the symptoms of vomiting, distension of abdomen, udāvarta, gulma, colic and griping pain. This condition should be treated by anulomana by means of unctuous medications. (211-211½)

In condition of the occlusion of ''udana'' by ''apana'', there occur stupor, reduced digestive mechanism and diarrhea. The treatment measures are emesis and diet that is digestive, stimulant and ''grahi''. [210-210½]

In condition of occlusion of vyāna by apāna, there occurs excessive discharge of feces, urine and semen. Here the treatment indicated is saṅgrahaṇa therapy. (212-212½)

In condition of occlusion of ''apana'' by ''vyana'', there occur the symptoms of vomiting, distension of abdomen, ''udavarta, gulma,'' colic and griping pain. This condition should be treated by ''anulomana'' by means of unctuous medications. [211-211½]

In condition of occlusion of vyāna by samāna, there occurs fainting, stupor, garrulousness, asthenia of the limbs, reduced digestive mechanism, vital essence and strength. Exercise and light diet are indicated as treatment for this condition. (213-213½)

In condition of occlusion of ''vyana'' by ''apana'', there occurs excessive discharge of feces, urine and semen. Here the treatment indicated is ''sangrahana'' therapy. [212-212½]

In condition of occlusion of vyāna by udāna, 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)

In condition of occlusion of ''vyana'' by ''samana'', there occurs fainting, stupor, garrulousness, asthenia of the limbs, reduced digestive mechanism, vital essence and strength. Exercise and light diet are indicated as treatment for this condition. [213-213½]

 

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 vāta, and it has been laid down that there will occurs either the increase or decrease of its functions as the particular type of vāta 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 alongwith their symptoms and treatment, in order to aid the understanding of intelligent physicians. (216-216½)

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]

==== General guidelines for management ====

==== General guidelines for management ====

kramamuṣṇamanuṣṇaṁ vā vyatyāsādavacārayēt|219|  

kramamuṣṇamanuṣṇaṁ vā vyatyāsādavacārayēt|219|  

On investigating the habitat of each type of vāta, 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 ====

==== Specific principles of management ====

उदानं योजयेदूर्ध्वमपानं चानुलोमयेत् ||२१९||  

उदानं योजयेदूर्ध्वमपानं चानुलोमयेत् ||२१९||  

समानं शमयेच्चैव त्रिधा व्यानं तु योजयेत् |  

समानं शमयेच्चैव त्रिधा व्यानं तु योजयेत् |  

प्राणो रक्ष्यश्चतुर्भ्योऽपि स्थाने ह्यस्य स्थितिर्ध्रुवा ||२२०||  

प्राणो रक्ष्यश्चतुर्भ्योऽपि स्थाने ह्यस्य स्थितिर्ध्रुवा ||२२०||  

स्वं स्थानं गमयेदेवं वृतानेतान् विमार्गगान् |२२१|

स्वं स्थानं गमयेदेवं वृतानेतान् विमार्गगान् |२२१|

udānaM yojayedUrdhvamapāna  M cAnulomayet ||219||  

udānaM yojayedUrdhvamapāna  M cAnulomayet ||219||  

samānaM shamayeccaiva tridhA  vyānaM tu yojayet |  

samānaM shamayeccaiva tridhA  vyānaM tu yojayet |  

prānao rakShyashcaturbhyo~api sthAne hyasya sthitirdhruvA ||220||  

prānao rakShyashcaturbhyo~api sthAne hyasya sthitirdhruvA ||220||  

svaM sthānaM gamayedevaM vRutAnetAn vimArgagAn |221|  

svaM sthānaM gamayedevaM vRutAnetAn vimArgagAn |221|  

udānaṁ yōjayēdūrdhvamapānaṁ cānulōmayēt||219||  

udānaṁ yōjayēdūrdhvamapānaṁ cānulōmayēt||219||  

samānaṁ śamayēccaiva tridhā vyānaṁ tu yōjayēt|  

samānaṁ śamayēccaiva tridhā vyānaṁ tu yōjayēt|  

prāṇō rakṣyaścaturbhyō'pi sthānē hyasya sthitirdhruvā||220||  

prāṇō rakṣyaścaturbhyō'pi sthānē hyasya sthitirdhruvā||220||  

svaṁ sthānaṁ gamayēdēvaṁ vr̥tānētān vimārgagān|221|  

svaṁ sthānaṁ gamayēdēvaṁ vr̥tānētān vimārgagān|221|  

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

 

 

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

मूर्च्छा दाहो भ्रमः शूलं विदाहः शीतकामिता ||२२१||  

मूर्च्छा दाहो भ्रमः शूलं विदाहः शीतकामिता ||२२१||  

छर्दनं च विदग्धस्य प्राणे पित्तसमावृते |  

छर्दनं च विदग्धस्य प्राणे पित्तसमावृते |  

ष्ठीवनं क्षवथूद्गारनिःश्वासोच्छ्वाससङ्ग्रहः ||२२२||  

ष्ठीवनं क्षवथूद्गारनिःश्वासोच्छ्वाससङ्ग्रहः ||२२२||  

प्राणे कफावृते रूपाण्यरुचिश्छर्दिरेव च |  

प्राणे कफावृते रूपाण्यरुचिश्छर्दिरेव च |  

मूर्च्छाद्यानि च रूपाणि दाहो नाभ्युरसः क्लमः ||२२३||  

मूर्च्छाद्यानि च रूपाणि दाहो नाभ्युरसः क्लमः ||२२३||  

ओजोभ्रंशश्च सादश्चाप्युदाने पित्तसंवृते |  

ओजोभ्रंशश्च सादश्चाप्युदाने पित्तसंवृते |  

आवृते श्लेष्मणोदाने वैवर्ण्यं वाक्स्वरग्रहः ||२२४||  

आवृते श्लेष्मणोदाने वैवर्ण्यं वाक्स्वरग्रहः ||२२४||  

दौर्बल्यं गुरुगात्रत्वमरुचिश्चोपजायते |  

दौर्बल्यं गुरुगात्रत्वमरुचिश्चोपजायते |  

अतिस्वेदस्तृषा दाहो मूर्च्छा चारुचिरेव [१] च ||२२५||  

अतिस्वेदस्तृषा दाहो मूर्च्छा चारुचिरेव [१] च ||२२५||  

पित्तावृते समाने स्यादुपघातस्तथोष्मणः |  

पित्तावृते समाने स्यादुपघातस्तथोष्मणः |  

अस्वेदो वह्निमान्द्यं च लोमहर्षस्तथैव च ||२२६||  

अस्वेदो वह्निमान्द्यं च लोमहर्षस्तथैव च ||२२६||  

कफावृते समाने स्याद्गात्राणां चातिशीतता |  

कफावृते समाने स्याद्गात्राणां चातिशीतता |  

व्याने पित्तावृते तु स्याद्दाहः सर्वाङ्गगः क्लमः ||२२७||  

व्याने पित्तावृते तु स्याद्दाहः सर्वाङ्गगः क्लमः ||२२७||  

गात्रविक्षेपसङ्गश्च ससन्तापः सवेदनः |  

गात्रविक्षेपसङ्गश्च ससन्तापः सवेदनः |  

गुरुता सर्वगात्राणां सर्वसन्ध्यस्थिजा रुजः ||२२८||  

गुरुता सर्वगात्राणां सर्वसन्ध्यस्थिजा रुजः ||२२८||  

व्याने कफावृते लिङ्गं गतिसङ्गस्तथाऽधिकः [२] |  

व्याने कफावृते लिङ्गं गतिसङ्गस्तथाऽधिकः [२] |  

हारिद्रमूत्रवर्चस्त्वं तापश्च गुदमेढ्रयोः ||२२९||  

हारिद्रमूत्रवर्चस्त्वं तापश्च गुदमेढ्रयोः ||२२९||  

लिङ्गं पित्तावृतेऽपाने रजसश्चातिवर्तनम् |  

लिङ्गं पित्तावृतेऽपाने रजसश्चातिवर्तनम् |  

भिन्नामश्लेष्मसंसृष्टगुरुवर्चःप्रवर्तनम् ||२३०||  

भिन्नामश्लेष्मसंसृष्टगुरुवर्चःप्रवर्तनम् ||२३०||  

श्लेष्मणा संवृतेऽपाने कफमेहस्य चागमः |२३१|

श्लेष्मणा संवृतेऽपाने कफमेहस्य चागमः |२३१|

mUrcchA dAho bhramaH shUlaM vidAhaH shItakAmitA ||221||  

mUrcchA dAho bhramaH shUlaM vidAhaH shItakAmitA ||221||  

chardanaM ca vidagdhasya prānae pittasamAvRute |  

chardanaM ca vidagdhasya prānae pittasamAvRute |  

ShThIvanaM kṣavathūdgAraniHshvAsocchvAsasa~ggrahaH ||222||  

ShThIvanaM kṣavathūdgAraniHshvAsocchvAsasa~ggrahaH ||222||  

prānae kaphAvRute rUpANyarucishchardireva ca |  

prānae kaphAvRute rUpANyarucishchardireva ca |  

mUrcchAdyAni ca rUpANi dAho nAbhyurasaH klamaH ||223||  

mUrcchAdyAni ca rUpANi dAho nAbhyurasaH klamaH ||223||  

ojobhraMshashca sAdashcApyudānae pittasaMvRute |  

ojobhraMshashca sAdashcApyudānae pittasaMvRute |  

AvRute shleShmaNodAne vaivarNyaM vAksvaragrahaH ||224||  

AvRute shleShmaNodAne vaivarNyaM vAksvaragrahaH ||224||  

daurbalyaM gurugAtratvamarucishcopajAyate |  

daurbalyaM gurugAtratvamarucishcopajAyate |  

atisvedastRuShA dAho mUrcchA cArucireva [1] ca ||225||  

atisvedastRuShA dAho mUrcchA cArucireva [1] ca ||225||  

pittAvRute Samānae syAdupaghAtastathoShmaNaH |  

pittAvRute Samānae syAdupaghAtastathoShmaNaH |  

asvedo vahnimAndyaM ca lomaharShastathaiva ca ||226||  

asvedo vahnimAndyaM ca lomaharShastathaiva ca ||226||  

kaphAvRute Samānae syAdgAtrANAM cAtishItatA |  

kaphAvRute Samānae syAdgAtrANAM cAtishItatA |  

vyānae pittAvRute tu syAddAhaH sarvA~ggagaH klamaH ||227||  

vyānae pittAvRute tu syAddAhaH sarvA~ggagaH klamaH ||227||  

gAtravikShepasa~ggashca sasantApaH savedanaH |  

gAtravikShepasa~ggashca sasantApaH savedanaH |  

gurutA sarvagAtrANAM sarvasandhyasthijA rujaH ||228||  

gurutA sarvagAtrANAM sarvasandhyasthijA rujaH ||228||  

vyānae kaphAvRute li~ggaM gatisa~ggastathA~adhikaH [2] |  

vyānae kaphAvRute li~ggaM gatisa~ggastathA~adhikaH [2] |  

hAridramūtravarcastvaM tApashca gudameDhrayoH ||229||  

hAridramūtravarcastvaM tApashca gudameDhrayoH ||229||  

li~ggaM pittAvRute~apānae rajasashcAtivartanam |  

li~ggaM pittAvRute~apānae rajasashcAtivartanam |  

bhinnAmashleShmasaMsRuShTaguruvarcaHpravartanam ||230||  

bhinnAmashleShmasaMsRuShTaguruvarcaHpravartanam ||230||  

shleShmaNA saMvRute~apānae kaphamehasya cAgamaH |231|  

shleShmaNA saMvRute~apānae kaphamehasya cAgamaH |231|  

mūrcchā dāhō bhramaḥ śūlaṁ vidāhaḥ śītakāmitā||221||  

mūrcchā dāhō bhramaḥ śūlaṁ vidāhaḥ śītakāmitā||221||  

chardanaṁ ca vidagdhasya prāṇē pittasamāvr̥tē|  

chardanaṁ ca vidagdhasya prāṇē pittasamāvr̥tē|  

ṣṭhīvanaṁ kṣavathūdgāraniḥśvāsōcchvāsasaṅgrahaḥ||222||  

ṣṭhīvanaṁ kṣavathūdgāraniḥśvāsōcchvāsasaṅgrahaḥ||222||  

prāṇē kaphāvr̥tē rūpāṇyaruciśchardirēva ca|  

prāṇē kaphāvr̥tē rūpāṇyaruciśchardirēva ca|  

mūrcchādyāni ca rūpāṇi dāhō nābhyurasaḥ klamaḥ||223||  

mūrcchādyāni ca rūpāṇi dāhō nābhyurasaḥ klamaḥ||223||  

ōjōbhraṁśaśca sādaścāpyudānē pittasaṁvr̥tē|  

ōjōbhraṁśaśca sādaścāpyudānē pittasaṁvr̥tē|  

āvr̥tē ślēṣmaṇōdānē vaivarṇyaṁ vāksvaragrahaḥ||224||  

āvr̥tē ślēṣmaṇōdānē vaivarṇyaṁ vāksvaragrahaḥ||224||  

daurbalyaṁ gurugātratvamaruciścōpajāyatē|  

daurbalyaṁ gurugātratvamaruciścōpajāyatē|  

atisvēdastr̥ṣā dāhō mūrcchā cārucirēva [11] ca||225||  

atisvēdastr̥ṣā dāhō mūrcchā cārucirēva [11] ca||225||  

pittāvr̥tē samānē syādupaghātastathōṣmaṇaḥ|  

pittāvr̥tē samānē syādupaghātastathōṣmaṇaḥ|  

asvēdō vahnimāndyaṁ ca lōmaharṣastathaiva ca||226||  

asvēdō vahnimāndyaṁ ca lōmaharṣastathaiva ca||226||  

kaphāvr̥tē samānē syādgātrāṇāṁ cātiśītatā|  

kaphāvr̥tē samānē syādgātrāṇāṁ cātiśītatā|  

vyānē pittāvr̥tē tu syāddāhaḥ sarvāṅgagaḥ klamaḥ||227||  

vyānē pittāvr̥tē tu syāddāhaḥ sarvāṅgagaḥ klamaḥ||227||  

gātravikṣēpasaṅgaśca sasantāpaḥ savēdanaḥ|  

gātravikṣēpasaṅgaśca sasantāpaḥ savēdanaḥ|  

gurutā sarvagātrāṇāṁ sarvasandhyasthijā rujaḥ||228||  

gurutā sarvagātrāṇāṁ sarvasandhyasthijā rujaḥ||228||  

vyānē kaphāvr̥tē liṅgaṁ gatisaṅgastathā'dhikaḥ [12] |  

vyānē kaphāvr̥tē liṅgaṁ gatisaṅgastathā'dhikaḥ [12] |  

hāridramūtravarcastvaṁ tāpaśca gudamēḍhrayōḥ||229||  

hāridramūtravarcastvaṁ tāpaśca gudamēḍhrayōḥ||229||  

liṅgaṁ pittāvr̥tē'pānē rajasaścātivartanam|  

liṅgaṁ pittāvr̥tē'pānē rajasaścātivartanam|  

bhinnāmaślēṣmasaṁsr̥ṣṭaguruvarcaḥpravartanam||230||  

bhinnāmaślēṣmasaṁsr̥ṣṭaguruvarcaḥpravartanam||230||  

ślēṣmaṇā saṁvr̥tē'pānē kaphamēhasya cāgamaḥ|231|  

ślēṣmaṇā saṁvr̥tē'pānē kaphamēhasya cāgamaḥ|231|  

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

In condition of occlusion of udāna 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 udāna by kapha, there occur discolourations, aphasia and dysarthria, debility, heaviness of the body and anorexia. (224-224½)

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 samāna 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 samāna by kapha, there occur anhidrosis, reduced gastro-intestinal enzyme activity, horripilation and excessive coldness of the limbs. (226-226½)

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 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 vyāna 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 vyāna 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 apāna by pitta, there occur symptoms such as yellowish discolouration 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 ''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 apāna 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 ''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]

==== Guidelines for diagnosis of conditions ====

==== Guidelines for diagnosis of conditions ====

लक्षणानां तु मिश्रत्वं पित्तस्य च कफस्य च ||२३१||  

लक्षणानां तु मिश्रत्वं पित्तस्य च कफस्य च ||२३१||  

उपलक्ष्य भिषग्विद्वान् मिश्रमावरणं वदेत् |  

उपलक्ष्य भिषग्विद्वान् मिश्रमावरणं वदेत् |  

यद्यस्य वायोर्निर्दिष्टं स्थानं तत्रेतरौ स्थितौ ||२३२||  

यद्यस्य वायोर्निर्दिष्टं स्थानं तत्रेतरौ स्थितौ ||२३२||  

दोषौ बहुविधान् व्याधीन् दर्शयेतां यथानिजान् |  

दोषौ बहुविधान् व्याधीन् दर्शयेतां यथानिजान् |  

आवृतं श्लेष्मपित्ताभ्यां प्राणं चोदानमेव च ||२३३||  

आवृतं श्लेष्मपित्ताभ्यां प्राणं चोदानमेव च ||२३३||  

गरीयस्त्वेन पश्यन्ति भिषजः शास्त्रचक्षुषः |  

गरीयस्त्वेन पश्यन्ति भिषजः शास्त्रचक्षुषः |  

विशेषाज्जीवितं प्राणे उदाने संश्रितं बलम् ||२३४||  

विशेषाज्जीवितं प्राणे उदाने संश्रितं बलम् ||२३४||  

स्यात्तयोः पीडनाद्धानिरायुषश्च बलस्य च |  

स्यात्तयोः पीडनाद्धानिरायुषश्च बलस्य च |  

सर्वेऽप्येतेऽपरिज्ञाताः परिसंवत्सरास्तथा ||२३५||  

सर्वेऽप्येतेऽपरिज्ञाताः परिसंवत्सरास्तथा ||२३५||  

उपेक्षणादसाध्याः स्युरथवा दुरुपक्रमाः [१] |२३६|

उपेक्षणादसाध्याः स्युरथवा दुरुपक्रमाः [१] |२३६|

lakShaNAnAM tu mishratvaM pittasya ca kaphasya ca ||231||  

lakShaNAnAM tu mishratvaM pittasya ca kaphasya ca ||231||  

upalakShya bhiShagvidvAn mishramĀvaranaM vadet |  

upalakShya bhiShagvidvAn mishramĀvaranaM vadet |  

yadyasya vAyornirdiShTaM sthānaM tatretarau sthitau ||232||  

yadyasya vAyornirdiShTaM sthānaM tatretarau sthitau ||232||  

dōṣau bahuvidhAn vyAdhIn darshayetAM yathAnijAn |  

dōṣau bahuvidhAn vyAdhIn darshayetAM yathAnijAn |  

AvRutaM shleShmapittAbhyAM prānaM codAnameva ca ||233||  

AvRutaM shleShmapittAbhyAM prānaM codAnameva ca ||233||  

garIyastvena pashyanti bhiShajaH shAstracakShuShaH |  

garIyastvena pashyanti bhiShajaH shAstracakShuShaH |  

visheShAjjIvitaM prānae udānae saMshritaM balam ||234||  

visheShAjjIvitaM prānae udānae saMshritaM balam ||234||  

syAttayoH pIDanAddhAnirAyuShashca balasya ca |  

syAttayoH pIDanAddhAnirAyuShashca balasya ca |  

sarve~apyete~aparij~jAtAH parisaMvatsarAstathA ||235||  

sarve~apyete~aparij~jAtAH parisaMvatsarAstathA ||235||  

upekShaNAdasAdhyAH syurathavA durupakramAH [1] |236|  

upekShaNAdasAdhyAH syurathavA durupakramAH [1] |236|  

lakṣaṇānāṁ tu miśratvaṁ pittasya ca kaphasya ca||231||  

lakṣaṇānāṁ tu miśratvaṁ pittasya ca kaphasya ca||231||  

upalakṣya bhiṣagvidvān miśramāvaraṇaṁ vadēt|  

upalakṣya bhiṣagvidvān miśramāvaraṇaṁ vadēt|  

yadyasya vāyōrnirdiṣṭaṁ sthānaṁ tatrētarau sthitau||232||  

yadyasya vāyōrnirdiṣṭaṁ sthānaṁ tatrētarau sthitau||232||  

dōṣau bahuvidhān vyādhīn darśayētāṁ yathānijān|  

dōṣau bahuvidhān vyādhīn darśayētāṁ yathānijān|  

āvr̥taṁ ślēṣmapittābhyāṁ prāṇaṁ cōdānamēva ca||233||  

āvr̥taṁ ślēṣmapittābhyāṁ prāṇaṁ cōdānamēva ca||233||  

garīyastvēna paśyanti bhiṣajaḥ śāstracakṣuṣaḥ|  

garīyastvēna paśyanti bhiṣajaḥ śāstracakṣuṣaḥ|  

viśēṣājjīvitaṁ prāṇē udānē saṁśritaṁ balam||234||  

viśēṣājjīvitaṁ prāṇē udānē saṁśritaṁ balam||234||  

syāttayōḥ pīḍanāddhānirāyuṣaśca balasya ca|  

syāttayōḥ pīḍanāddhānirāyuṣaśca balasya ca|  

sarvē'pyētē'parijñātāḥ parisaṁvatsarāstathā||235||  

sarvē'pyētē'parijñātāḥ parisaṁvatsarāstathā||235||  

upēkṣaṇādasādhyāḥ syurathavā durupakramāḥ [13] |236|  

upēkṣaṇādasādhyāḥ syurathavā durupakramāḥ [13] |236|  

lakṣaṇānāṁ tu miśratvaṁ pittasya ca kaphasya ca||231||  

lakṣaṇānāṁ tu miśratvaṁ pittasya ca kaphasya ca||231||  

upalakṣya bhiṣagvidvān miśramāvaraṇaṁ vadēt|  

upalakṣya bhiṣagvidvān miśramāvaraṇaṁ vadēt|  

yadyasya vāyōrnirdiṣṭaṁ sthānaṁ tatrētarau sthitau||232||  

yadyasya vāyōrnirdiṣṭaṁ sthānaṁ tatrētarau sthitau||232||  

dōṣau bahuvidhān vyādhīn darśayētāṁ yathānijān|  

dōṣau bahuvidhān vyādhīn darśayētāṁ yathānijān|  

āvr̥taṁ ślēṣmapittābhyāṁ prāṇaṁ cōdānamēva ca||233||  

āvr̥taṁ ślēṣmapittābhyāṁ prāṇaṁ cōdānamēva ca||233||  

garīyastvēna paśyanti bhiṣajaḥ śāstracakṣuṣaḥ|  

garīyastvēna paśyanti bhiṣajaḥ śāstracakṣuṣaḥ|  

viśēṣājjīvitaṁ prāṇē udānē saṁśritaṁ balam||234||  

viśēṣājjīvitaṁ prāṇē udānē saṁśritaṁ balam||234||  

syāttayōḥ pīḍanāddhānirāyuṣaśca balasya ca|  

syāttayōḥ pīḍanāddhānirāyuṣaśca balasya ca|  

sarvē'pyētē'parijñātāḥ parisaṁvatsarāstathā||235||  

sarvē'pyētē'parijñātāḥ parisaṁvatsarāstathā||235||  

upēkṣaṇādasādhyāḥ syurathavā durupakramāḥ [1] |236|  

upēkṣaṇādasādhyāḥ syurathavā durupakramāḥ [1] |236|  

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 vāta, they manifest various symptoms of disorders characteristic to each of them. (232-232½)

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

Medical authorities regard, as most serious, the condition of occlusion of prāna or udāna by kapha and pitta combined, because life is particularly dependent on prāna, and strength on udāna; 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)

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]

 

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]

==== Complications and management ====

==== Complications and management ====

हृद्रोगो विद्रधिः प्लीहा गुल्मोऽतीसार एव च ||२३६||  

हृद्रोगो विद्रधिः प्लीहा गुल्मोऽतीसार एव च ||२३६||  

भवन्त्युपद्रवास्तेषामावृतानामुपेक्षणात् |  

भवन्त्युपद्रवास्तेषामावृतानामुपेक्षणात् |  

तस्मादावरणं वैद्यः पवनस्योपलक्षयेत् ||२३७||  

तस्मादावरणं वैद्यः पवनस्योपलक्षयेत् ||२३७||  

पञ्चात्मकस्य वातेन पित्तेन श्लेष्मणाऽपि वा |  

पञ्चात्मकस्य वातेन पित्तेन श्लेष्मणाऽपि वा |  

भिषग्जितमतः सम्यगुपलक्ष्य समाचरेत् ||२३८||  

भिषग्जितमतः सम्यगुपलक्ष्य समाचरेत् ||२३८||  

अनभिष्यन्दिभिः स्निग्धैः स्रोतसां शुद्धिकारकैः |  

अनभिष्यन्दिभिः स्निग्धैः स्रोतसां शुद्धिकारकैः |  

कफपित्ताविरुद्धं यद्यच्च वातानुलोमनम् ||२३९||  

कफपित्ताविरुद्धं यद्यच्च वातानुलोमनम् ||२३९||  

सर्वस्थानावृतेऽप्याशु तत् कार्यं मारुते हितम् |  

सर्वस्थानावृतेऽप्याशु तत् कार्यं मारुते हितम् |  

यापना बस्तयः प्रायो मधुराः सानुवासनाः ||२४०||  

यापना बस्तयः प्रायो मधुराः सानुवासनाः ||२४०||  

प्रसमीक्ष्य बलाधिक्यं मृदु वा स्रंसनं हितम् |  

प्रसमीक्ष्य बलाधिक्यं मृदु वा स्रंसनं हितम् |  

रसायनानां सर्वेषामुपयोगः प्रशस्यते ||२४१||  

रसायनानां सर्वेषामुपयोगः प्रशस्यते ||२४१||  

शैलस्य जतुनोऽत्यर्थं पयसा गुग्गुलोस्तथा |  

शैलस्य जतुनोऽत्यर्थं पयसा गुग्गुलोस्तथा |  

लेहं वा भार्गवप्रोक्तमभ्यसेत् क्षीरभुङ्नरः ||२४२||  

लेहं वा भार्गवप्रोक्तमभ्यसेत् क्षीरभुङ्नरः ||२४२||  

अभयामलकीयोक्तमेकादशसिताशतम् [१] |  

अभयामलकीयोक्तमेकादशसिताशतम् [१] |  

अपानेनावृते सर्वं दीपनं ग्राहि भेषजम् ||२४३||  

अपानेनावृते सर्वं दीपनं ग्राहि भेषजम् ||२४३||  

वातानुलोमनं यच्च पक्वाशयविशोधनम् |  

वातानुलोमनं यच्च पक्वाशयविशोधनम् |  

इति सङ्क्षेपतः प्रोक्तमावृतानां चिकित्सितम् ||२४४||  

इति सङ्क्षेपतः प्रोक्तमावृतानां चिकित्सितम् ||२४४||  

प्राणादीनां भिषक् कुर्याद्वितर्क्य स्वयमेव तत् |  

प्राणादीनां भिषक् कुर्याद्वितर्क्य स्वयमेव तत् |  

पित्तावृते तु पित्तघ्नैर्मारुतस्याविरोधिभिः |  

पित्तावृते तु पित्तघ्नैर्मारुतस्याविरोधिभिः |  

कफावृते कफघ्नैस्तु मारुतस्यानुलोमनैः ||२४५||

कफावृते कफघ्नैस्तु मारुतस्यानुलोमनैः ||२४५||

hRudrogo vidradhiH plIhA gulmo~a’tīsāra eva ca ||236||  

hRudrogo vidradhiH plIhA gulmo~a’tīsāra eva ca ||236||  

bhavantyupadravAsteShAmAvRutAnAmupekShaNAt |  

bhavantyupadravAsteShAmAvRutAnAmupekShaNAt |  

tasmAdĀvaranaM vaidyaH pavanasyopalakṣayaet ||237||  

tasmAdĀvaranaM vaidyaH pavanasyopalakṣayaet ||237||  

pa~jcAtmakasya vAtena pittena shleShmaNA~api vA |  

pa~jcAtmakasya vAtena pittena shleShmaNA~api vA |  

bhiShagjitamataH samyagupalakShya samAcaret ||238||  

bhiShagjitamataH samyagupalakShya samAcaret ||238||  

anabhiShyandibhiH snigdhaiH srotasAM shuddhikArakaiH |  

anabhiShyandibhiH snigdhaiH srotasAM shuddhikArakaiH |  

kaphapittAviruddhaM yadyacca vātanulomanam ||239||  

kaphapittAviruddhaM yadyacca vātanulomanam ||239||  

sarvasthānavRute~apyAshu tat kAryaM mArute hitam |  

sarvasthānavRute~apyAshu tat kAryaM mArute hitam |  

Yāpana  bastayaH prAyo madhurAH sAnuvAsanAH ||240||  

Yāpana  bastayaH prAyo madhurAH sAnuvAsanAH ||240||  

prasamIkShya balAdhikyaM mRudu vA sraMsanaM hitam |  

prasamIkShya balAdhikyaM mRudu vA sraMsanaM hitam |  

rasāyananAM sarveShAmupayogaH prashasyate ||241||  

rasāyananAM sarveShAmupayogaH prashasyate ||241||  

shailasya jatuno~atyarthaM payasA guggulostathA |  

shailasya jatuno~atyarthaM payasA guggulostathA |  

lehaM vA bhArgavaproktamabhyaset kShIrabhu~gnaraH ||242||  

lehaM vA bhArgavaproktamabhyaset kShIrabhu~gnaraH ||242||  

abhayAmalakIyoktamekAdashaśītāshatam [1] |  

abhayAmalakIyoktamekAdashaśītāshatam [1] |  

apānaenAvRute sarvaM dIpanaM grAhi bheShajam ||243||  

apānaenAvRute sarvaM dIpanaM grAhi bheShajam ||243||  

vātanulomanaM yacca pakvAshayavishodhanam |  

vātanulomanaM yacca pakvAshayavishodhanam |  

iti sa~gkShepataH proktamAvRutAnAM cikitśītām ||244||  

iti sa~gkShepataH proktamAvRutAnAM cikitśītām ||244||  

prānadInAM bhiShak kuryAdvitarkya svayameva tat |  

prānadInAM bhiShak kuryAdvitarkya svayameva tat |  

pittAvRute tu pittaghnairmArutasyAvirodhibhiH |  

pittAvRute tu pittaghnairmArutasyAvirodhibhiH |  

kaphAvRute kaphaghnaistu mArutasyAnulomanaiH ||245||  

kaphAvRute kaphaghnaistu mArutasyAnulomanaiH ||245||  

hr̥drōgō vidradhiḥ plīhā gulmō'tīsāra ēva ca||236||  

hr̥drōgō vidradhiḥ plīhā gulmō'tīsāra ēva ca||236||  

bhavantyupadravāstēṣāmāvr̥tānāmupēkṣaṇāt|  

bhavantyupadravāstēṣāmāvr̥tānāmupēkṣaṇāt|  

tasmādāvaraṇaṁ vaidyaḥ pavanasyōpalakṣayēt||237||  

tasmādāvaraṇaṁ vaidyaḥ pavanasyōpalakṣayēt||237||  

pañcātmakasya vātēna pittēna ślēṣmaṇā'pi vā|  

pañcātmakasya vātēna pittēna ślēṣmaṇā'pi vā|  

bhiṣagjitamataḥ samyagupalakṣya samācarēt||238||  

bhiṣagjitamataḥ samyagupalakṣya samācarēt||238||  

anabhiṣyandibhiḥ snigdhaiḥ srōtasāṁ śuddhikārakaiḥ|  

anabhiṣyandibhiḥ snigdhaiḥ srōtasāṁ śuddhikārakaiḥ|  

kaphapittāviruddhaṁ yadyacca vātānulōmanam||239||  

kaphapittāviruddhaṁ yadyacca vātānulōmanam||239||  

sarvasthānāvr̥tē'pyāśu tat kāryaṁ mārutē hitam|  

sarvasthānāvr̥tē'pyāśu tat kāryaṁ mārutē hitam|  

yāpanā bastayaḥ prāyō madhurāḥ sānuvāsanāḥ||240||  

yāpanā bastayaḥ prāyō madhurāḥ sānuvāsanāḥ||240||  

prasamīkṣya balādhikyaṁ mr̥du vā sraṁsanaṁ hitam|  

prasamīkṣya balādhikyaṁ mr̥du vā sraṁsanaṁ hitam|  

rasāyanānāṁ sarvēṣāmupayōgaḥ praśasyatē||241||  

rasāyanānāṁ sarvēṣāmupayōgaḥ praśasyatē||241||  

śailasya jatunō'tyarthaṁ payasā guggulōstathā|  

śailasya jatunō'tyarthaṁ payasā guggulōstathā|  

lēhaṁ vā bhārgavaprōktamabhyasēt kṣīrabhuṅnaraḥ||242||  

lēhaṁ vā bhārgavaprōktamabhyasēt kṣīrabhuṅnaraḥ||242||  

abhayāmalakīyōktamēkādaśasitāśatam [14] |  

abhayāmalakīyōktamēkādaśasitāśatam [14] |  

apānēnāvr̥tē sarvaṁ dīpanaṁ grāhi bhēṣajam||243||  

apānēnāvr̥tē sarvaṁ dīpanaṁ grāhi bhēṣajam||243||  

vātānulōmanaṁ yacca pakvāśayaviśōdhanam|  

vātānulōmanaṁ yacca pakvāśayaviśōdhanam|  

iti saṅkṣēpataḥ prōktamāvr̥tānāṁ cikitśītām||244||  

iti saṅkṣēpataḥ prōktamāvr̥tānāṁ cikitśītām||244||  

prāṇādīnāṁ bhiṣak kuryādvitarkya svayamēva tat|  

prāṇādīnāṁ bhiṣak kuryādvitarkya svayamēva tat|  

pittāvr̥tē tu pittaghnairmārutasyāvirōdhibhiḥ|  

pittāvr̥tē tu pittaghnairmārutasyāvirōdhibhiḥ|  

kaphāvr̥tē kaphaghnaistu mārutasyānulōmanaiḥ||245||  

kaphāvr̥tē kaphaghnaistu mārutasyānulōmanaiḥ||245||  

==== Similarity in macro-cosm and micro-cosm ====

 

 

 

 

 

 

 

 

 

 

 

==== Similarity in macrocosm and microcosm ====

लोके वाय्वर्कसोमानां दुर्विज्ञेया यथा गतिः |  

लोके वाय्वर्कसोमानां दुर्विज्ञेया यथा गतिः |  

तथा शरीरे वातस्य पित्तस्य च कफस्य च ||२४६||

तथा शरीरे वातस्य पित्तस्य च कफस्य च ||२४६||

loke vAyvarkasomAnAM durvij~jeyA yathA gatiH |  

loke vAyvarkasomAnAM durvij~jeyA yathA gatiH |  

tathA sharIre vātasya pittasya ca kaphasya ca ||246||  

tathA sharIre vātasya pittasya ca kaphasya ca ||246||

lōkē vāyvarkasōmānāṁ durvijñēyā yathā gatiḥ|  

lōkē vāyvarkasōmānāṁ durvijñēyā yathā gatiḥ|  

tathā śarīrē vātasya pittasya ca kaphasya ca||246||  

tathā śarīrē vātasya pittasya ca kaphasya ca||246||  

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

 

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

क्षयं वृद्धिं समत्वं च तथैवावरणं भिषक् |  

क्षयं वृद्धिं समत्वं च तथैवावरणं भिषक् |  

विज्ञाय पवनादीनां न प्रमुह्यति कर्मसु ||२४७||

विज्ञाय पवनादीनां न प्रमुह्यति कर्मसु ||२४७||

kṣayaM vRuddhiM samatvaM ca tathaivĀvaranaM bhiShak |  

kṣayaM vRuddhiM samatvaM ca tathaivĀvaranaM bhiShak |  

vij~jAya pavanAdInAM na pramuhyati karmasu ||247||  

vij~jAya pavanAdInAM na pramuhyati karmasu ||247||  

kṣayaṁ vr̥ddhiṁ samatvaṁ ca tathaivāvaraṇaṁ bhiṣak|  

kṣayaṁ vr̥ddhiṁ samatvaṁ ca tathaivāvaraṇaṁ bhiṣak|  

vijñāya pavanādīnāṁ na pramuhyati karmasu||247||  

vijñāya pavanādīnāṁ na pramuhyati karmasu||247||  

The physician who understand the condition of decrease, increase, normality and occlusion of vāta 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 ====

==== Summary ====

तत्र श्लोकौ-  

तत्र श्लोकौ-  

पञ्चात्मनः स्थानवशाच्छरीरे स्थानानि कर्माणि च देहधातोः |  

पञ्चात्मनः स्थानवशाच्छरीरे स्थानानि कर्माणि च देहधातोः |  

प्रकोपहेतुः कुपितश्च रोगान् स्थानेषु चान्येषु वृतोऽवृतश्च ||२४८||  

प्रकोपहेतुः कुपितश्च रोगान् स्थानेषु चान्येषु वृतोऽवृतश्च ||२४८||

प्राणेश्वरः प्राणभृतां करोति क्रिया च तेषामखिला निरुक्ता |  

प्राणेश्वरः प्राणभृतां करोति क्रिया च तेषामखिला निरुक्ता |  

तां देशसात्म्यर्तुबलान्यवेक्ष्य प्रयोजयेच्छास्त्रमतानुसारी ||२४९||

तां देशसात्म्यर्तुबलान्यवेक्ष्य प्रयोजयेच्छास्त्रमतानुसारी ||२४९||

tatra shlokau-  

tatra shlokau-  

pa~jcAtmanaH sthānavashAccharIre sthānani karmANi ca dehadhAtoH |  

pa~jcAtmanaH sthānavashAccharIre sthānani karmANi ca dehadhAtoH |  

prakopahetuH kupitashca rōgan sthAneShu cAnyeShu vRuto~avRutashca ||248||  

prakopahetuH kupitashca rōgan sthAneShu cAnyeShu vRuto~avRutashca ||248|

|  

prānaeshvaraH prānabhRutAM karoti kriyA ca teShAmakhilA niruktA |  

prānaeshvaraH prānabhRutAM karoti kriyA ca teShAmakhilA niruktA |  

tAM deshasAtmyartubalAnyavekShya prayojayecchAstramatAnusArI ||249||

tAM deshasAtmyartubalAnyavekShya prayojayecchAstramatAnusArI ||249||

tatra ślōkau-  

tatra ślōkau-  

pañcātmanaḥ sthānavaśāccharīrē sthānāni karmāṇi ca dēhadhātōḥ|  

pañcātmanaḥ sthānavaśāccharīrē sthānāni karmāṇi ca dēhadhātōḥ|  

prakōpahētuḥ kupitaśca rōgān sthānēṣu cānyēṣu vr̥tō'vr̥taśca||248||  

prakōpahētuḥ kupitaśca rōgān sthānēṣu cānyēṣu vr̥tō'vr̥taśca||248||  

prāṇēśvaraḥ prāṇabhr̥tāṁ karōti kriyā ca tēṣāmakhilā niruktā|  

prāṇēśvaraḥ prāṇabhr̥tāṁ karōti kriyā ca tēṣāmakhilā niruktā|  

tāṁ dēśasātmyartubalānyavēkṣya prayōjayēcchāstramatānusārī||249||  

tāṁ dēśasātmyartubalānyavēkṣya prayōjayēcchāstramatānusārī||249||  

The vāta being the subject of this chapter, the habitats and functions of the five-fold body sustaining element vāta, have been dealt with here. The causes of provocation, the diseases which this life controlling principle of vāta 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]

 

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृतेऽप्राप्ते दृढबलसम्पूरिते चिकित्सास्थाने वातव्याधिचिकित्सितं नामाष्टाविंशोऽध्यायः ||२८||

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृतेऽप्राप्ते दृढबलसम्पूरिते चिकित्सास्थाने वातव्याधिचिकित्सितं नामाष्टाविंशोऽध्यायः ||२८||

Ity agniveshakRute tantre carakapratisaMskRute~aprApte dRuDhabalasampUrite cikitsāsthAne VātavyādhicikitśītāM nAmAShTAviMsho~adhyAyaH ||28||

Ity agniveshakRute tantre carakapratisaMskRute~aprApte dRuDhabalasampUrite cikitsāsthAne VātavyādhicikitśītāM nAmAShTAviMsho~adhyAyaH ||28||

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē'prāptē dr̥ḍhabalasampūritē cikitsāsthānē vātavyādhicikitśītāṁnāmāṣṭāviṁśō'dhyāyaḥ||28||  

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē'prāptē dr̥ḍhabalasampūritē cikitsāsthānē vātavyādhicikitśītāṁnāmāṣṭāviṁśō'dhyāyaḥ||28||  

Thus, in the section on ‘Therapeutics’, in the treatise compiled by Agnivēśa and revised by Charaka, the twenty-eighth chapter entitled ‘The therapeutics of vāta diseases’ not being available, the same as restored by Dr̥ḍhabala, is completed.[28]

Thus, in the section on ‘Therapeutics’, in the treatise compiled by Agnivesha and revised by Charak, the twenty-eighth chapter entitled [[Vatavyadhi Chikitsa]] not being available, the same as restored by Dridhabala, is completed.[28]

=== ''Tattva Vimarsha'' ===

=== ''Tattva Vimarsha'' ===

• Vāyu/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) vāyu/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.  

• Vāyu/vata is of five types namely prāna, udāna, samāna, vyāna and apāna 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 prāna is vertex, thorax, trachea, tongue, mouth and nose and it performs functions of spitting, sneezing, eructation, respiration, deglutition etc.  

#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 udāna is umbilicus, thorax and trachea and is responsible for vocalization, drive, energy, strength, complexion etc.  

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

• Samāna 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.  

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

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

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

#''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.  

#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 dōsha 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 vāta is either due to ‘dhātukṣaya’, means diminution of tissue elements and/ or due to ‘āvarana’ means obstruction to its pathway. The vāta, pitta and kapha always circulate through all the body channels.  

#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 vāta, 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 vāta is provoked, it propels the other two doshas and dislodges them about here and there, causing  various diseases. Due to ‘āvarana’ (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 ''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.

• 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 swedan 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.  

#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 vāta, hence anulomana of vāta 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.

#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 vāta.

#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 udāna should be regulated with therapies leading to its upward movement. The apāna should be regulated with therapies leading to its downwards movement. The samāna should be alleviated and the vyāna should be treated by all the three methods. Prāna should be maintained even more carefully than the other four types of vāta, 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 prāna, and strength on udāna; and occlusion of them, will result in loss of life and vitality.

#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 vāta by pitta, the treatment is done with medications curative of pitta and not antagonistic to vāta.  

#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 vāta by kapha, medications curative of kapha and vāta 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 vāta, pitta and kapha in the body. The first three are responsible for all functions in macro-cosm, whereas the latter three are for functions in micro-cosm.  

#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 vāta and other dosha.  

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

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

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

Work in Progress

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

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

=== Reference ===

=== References ===

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