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Line 24: − Vātavyādhi chikitśītām exclusively deals with certain common disorders where the specific vitiation of vāta takes place. Before entering the chapter, let us consider the etymological derivations of the term vāta. The technical term ‘vāta’ is derived from Sanskrit root verb ‘vā’ which means ‘gati gandhanayoh’(movement and continued efforts/enthusiasm.) or by the application of ‘kta’ to the root verb ‘vā’ which again means the same as above, ‘vātiti vāta’, the term vāta 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 jñāna 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 ‘vāta’ itself conveys its role as a receptor as well as stimulator. Hence it can be said that vāta is the biological force which recognizes and stimulates all the activities in the body.+
→Introduction
=== 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 ‘vāta’ itself conveys its role as a receptor as well as stimulator. Hence it can be said that vāta is the biological force which recognizes and stimulates all the activities in the body.
Vāta 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. Vāta is also explained as acintyaveerya (inconceivable prowess) and dosānām netāh (propeller of all functional elements in the body).1
Vāta 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. Vāta is also explained as acintyaveerya (inconceivable prowess) and dosānām netāh (propeller of all functional elements in the body).1