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

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

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

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

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

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

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

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

''Pitta'' and ''kapha'' are relatively compact and in corporeal form. On the contrary ''vata'' is incorporeal (''avayavasamghātarahita''). It can be termed as rarified in nature. The ''vata'' is ''anavasthita'' (unstable) too. These two properties are due to its composition formed by ''akasha'' and ''vayu'' predominantly<ref> Vagbhata Vridha, Astangasamgraham with Sasilekha Commentary Sutrasthāna20/2; 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<ref> Agnivesha, ''Charak Samhita'' with [[Ayurveda]] Dipika commentary Shareerasthana; 1/29-30; Dr.Gangasahay pandey (eds.) 6th  ed. Varanasi: Chaukhambha Sanskrit Sansthan; 2000 </ref>. 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>Sushruta. Sushrutasamhita with Nibandhasamgraha Commentary, Nidanasthānam 1/5; Vd. Yadavji Trikamji Ācharya (eds),Reprint, Choukhamba Krishnadas Academy, 2004 </ref>

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

Anavasthita (unstable) is due to chala property of ''vata''.  This continuous moving nature of ''vata'' is explained with other terminologies also like ''sheeghravata''<ref>Agnivesha, Carakasamhita wtih [[Ayurveda]] Dipika commentry Vimanasthāna; 8/98; Dr.Gangasahay pandey (eds.) 6th ed. Varanasi: Chaukhambha Sanskrit Sansthan; 2000.</ref> (swift movement), ''ashukari'' (instantaneous action), ''muhushchari'' (rhythmic movement).<ref>Sushruta. Sushrutasamhita with Nibandhasamgraha Commentary, Nidanasthānam 1/9; Vd. Yadavji Trikmji Ācharya (eds),Reprint, Choukhamba Krishnadas Academy, 2004</ref>. It abounds in the fundamental quality of ''raja'' (the principle of cohesion and action). The predominance of ''raja'' is responsible for the instability of ''vata''. The quality of ''chalatva'' is directional in nature, which is explained by the term ''gati''. ''Vata'' convenes all bodily activities by this important feature.

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

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

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

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

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

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

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

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

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

#In ''avarana'' of ''vata, swakarma vriddhi'' (exaggerated activities) of ''avaraka'' (covering ''dosha'') is manifested. The ''avrita'' (i.e. ''vata'') will show ''swakarma hani'' (diminished activity). This is the general feature of ''avarana''. Here the excessively increased strong ''avaraka'' suppresses the normal action of ''avrita'' (i.e. ''vata''). Therefore, when the obstruction is complete it may lead to the ''prakopa'' of ''vata'' resulting in the presentation of ''vata'' vitiated symptoms as well as its disorders<ref>Agnivesha, Carakasamhita wtih [[Ayurveda]] Dipika commentry Chikitsasthana; 28/215; Dr.Gangasahay pandey (eds.) 6th ed. Varanasi: Chaukhambha Sanskrit Sansthan; 2000; Chakrapani on above</ref>. In case of ''gatatva'' the symptomatology will be predominantly of ''vata'' vitiation and pain is a common and chief complaint in all the conditions of ''gatatva''.

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

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

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

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

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

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

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

''Hridaya anna'' (favourite food) is typically indicated in ''tvakgata vata'' because, rūkṣatā in tvak is a result of rasakṣaya caused by overworrying.<ref>Agnivesha, Carakasamhita wtih [[Ayurveda]] Dipika commentry Vimanasthāna; 5/13; Dr.Gangasahay pandey (eds.) 6th ed. Varanasi: Chaukhambha Sanskrit Sansthan; 2000.</ref>

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

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

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

   

   

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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