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<div style="text-align:justify;">This chapter describes criteria for classification and enumeration of diseases, agni (digestion capacity) and patients. Because of variable symptoms and pathogenesis, the diseases are innumerable and they are categorized in groups. The purpose of grouping is to find common modalities for treatment and diagnosis and it is essential to know the disease pathology at micro level. The source components of all the physical and mental disorders are tridosha (three morbid factors). There are three basic causes, viz. injudicious use of senses, intellectual errors and ignoring the bio clock. All diseases have common origin and pathway up to some level, which serves as criteria for grouping of ailments. The common criteria for the enumeration of diseases include prognosis, severity, location, nature of causative factors and site of origin. Classification of agni on the basis of strength is described in this chapter. Prakriti (constitution) as the parameter for the stratifying and clustering various types of patients and concept of psychosomatic diseases is highlighted. Primary and secondary diseases on the basis of priority of vitiation of doshas are explained for successful management of the disease. </div>
<div style="text-align:justify;">This chapter describes criteria for classification and enumeration of diseases, agni (digestion capacity) and patients. Because of variable symptoms and pathogenesis, the diseases are innumerable and they are categorized in groups. The purpose of grouping is to find common modalities for treatment and diagnosis and it is essential to know the disease pathology at micro level. The source components of all the physical and mental disorders are tridosha (three morbid factors). There are three basic causes, viz. injudicious use of senses, intellectual errors and ignoring the bio clock. All diseases have common origin and pathway up to some level, which serves as criteria for grouping of ailments. The common criteria for the enumeration of diseases include prognosis, severity, location, nature of causative factors and site of origin. Classification of agni on the basis of strength is described in this chapter. Prakriti (constitution) as the parameter for the stratifying and clustering various types of patients and concept of psychosomatic diseases is highlighted. Primary and secondary diseases on the basis of priority of vitiation of doshas are explained for successful management of the disease. </div>
'''Keywords''': ''Agni, Prakriti,'' Psychosomatic diseases, Primary and secondary diseases.
'''Keywords''': [[Agni]], [[Prakriti]], Psychosomatic diseases, Primary and secondary diseases.
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== Introduction ==
== Introduction ==
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This chapter is introducing the ten groups in five pairs of diseases, which are explained in earlier two chapters (19th and 20th chapters) of [[Sutra Sthana]]. The principal behind this grouping is the same as the billions of persons are clubbed only in three groups according to predominance of three ''dosha'' in their constitution and personality traits. Similarly, on the basis of curable/incurable, severity (mild/severe), origin (mental/physical), causative factors (endogenous/exogenous), and pathological sites of diseases (''amashaya samuththa/pakwashaya samuththa'', diseases can also be clubbed in five pairs of ten major groups.
This chapter is introducing the ten groups in five pairs of diseases, which are explained in earlier two chapters (19th and 20th chapters) of [[Sutra Sthana]]. The principal behind this grouping is the same as the billions of persons are clubbed only in three groups according to predominance of three [[dosha]] in their constitution and personality traits. Similarly, on the basis of curable/incurable, severity (mild/severe), origin (mental/physical), causative factors (endogenous/exogenous), and pathological sites of diseases (''amashaya samuththa/pakwashaya samuththa'', diseases can also be clubbed in five pairs of ten major groups.
The term ''roga'' may be applicable to both the ''doshas'' and diseases but there is difference between the two, in as much as ''doshas'' are numerable and diseases are innumerable. One ''dosha'' may be responsible for the causation of many diseases. As it is impossible to describe all the diseases in view of their innumerability, only ten groups will be explained here as are discovered by ancient sages.
The term ''roga'' may be applicable to both the [[dosha]] and diseases but there is difference between the two, in as much as [[dosha] are numerable and diseases are innumerable. One [[dosha]] may be responsible for the causation of many diseases. As it is impossible to describe all the diseases in view of their innumerability, only ten groups will be explained here as are discovered by ancient sages.
After grouping of diseases, this chapter deals with grouping of other two aspects i.e. ''agni'' and patient. ''Agni'' (digestive ability) is of four types, ''tikshna agni'' (severe), ''mandaagni'' (low), ''vishamagni'' (irregular) and ''samaagni'' (balanced). Patients are of four types with the predominance of ''dosha'' - ''vatika, paittika, kaphaja'' and ''samaprakriti''.
After grouping of diseases, this chapter deals with grouping of other two aspects i.e. [[agni]] and patient. [[Agni]] (digestive ability) is of four types, tikshna [[agni]] (severe), manda[[agni]] (low), visham[[agni]] (irregular) and sama[[agni]] (balanced). Patients are of four types with the predominance of [[dosha]] - ''vatika, paittika, kaphaja'' and ''samaprakriti''.
At the end of the chapter describes qualities of an expert physician who is perfect in diagnosis, skilled in treatment and has good knowledge of drugs.
At the end of the chapter describes qualities of an expert physician who is perfect in diagnosis, skilled in treatment and has good knowledge of drugs.
If something, already classified in a particular manner, is reclassified in another way following different criteria, there may be change in the number of groups, and such a charge should not render the statement suggesting such a classification incorrect.
If something, already classified in a particular manner, is reclassified in another way following different criteria, there may be change in the number of groups, and such a charge should not render the statement suggesting such a classification incorrect.
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An individual has the liberty to classify things as he likes. If something is already classified into some groups in a particular manner, he may reclassify it on the basis of different criteria which may result in changes in the number of groups in different ways. This does not invalidate the number of groups according to some other mode of classification. In some cases the criterion of classification may appear to be the same as the previous one but the specific features of each of these criteria should be observed in deciding about the validity of this classification. The same term may carry different meanings e.g. the word ''roga, antanka, yakshman, doshaprakriti'' and ''vikara'' (morbidity – these terms carry the meaning of or are synonymous with both ''dosha'' and ''vyadhi'' (disease). Thus the term ''roga'' is synonymous with both the ''dosha'' and ''vyadhi''. For the rest like ''hetu'' (etiology) etc., this term, viz. ''roga'' carries a different meaning. [4]
An individual has the liberty to classify things as he likes. If something is already classified into some groups in a particular manner, he may reclassify it on the basis of different criteria which may result in changes in the number of groups in different ways. This does not invalidate the number of groups according to some other mode of classification. In some cases the criterion of classification may appear to be the same as the previous one but the specific features of each of these criteria should be observed in deciding about the validity of this classification. The same term may carry different meanings e.g. the word ''roga, antanka, yakshman, doshaprakriti'' and ''vikara'' (morbidity – these terms carry the meaning of or are synonymous with both [[dosha]] and ''vyadhi'' (disease). Thus the term ''roga'' is synonymous with both the [[dosha]] and ''vyadhi''. For the rest like [[hetu]] (etiology) etc., this term, viz. ''roga'' carries a different meaning. [4]
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=== Physical and psychic ''doshas'' and their vitiators ===
=== Physical and psychic [[dosha]] and their vitiators ===
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Because of their multitudinous nature, diseases are innumerable. On the other hand, ''doshas'' are numerable because of their limited number. So only some of the diseases will be explained by way of illustrations whereas ''doshas'' will be explained in their entirety.
Because of their multitudinous nature, diseases are innumerable. On the other hand, [[dosha]] are numerable because of their limited number. So only some of the diseases will be explained by way of illustrations whereas [[dosha]] will be explained in their entirety.
''Rajas'' and ''tamas'' are the ''doshas'' pertaining to the mind and the types of morbidity caused by them are ''kama'' (passion), anger, greed, attachment, envy, ego, pride grief, worry, anxiety, fear, excitement etc. ''Vata, pitta and kapha''- these three are the ''doshas'' pertaining to the body. Diseases caused by them are fever, diarrhea, edema, consumption, dyspnoea, ''meha'' (obstinate urinary disorder including diabetes), ''kushtha'' (obstinate skin disease including leprosy) etc. Thus ''doshas'' in their entirety and diseases in parts are explained.
''Rajas'' and ''tamas'' are the dosha pertaining to the mind and the types of morbidity caused by them are ''kama'' (passion), anger, greed, attachment, envy, ego, pride grief, worry, anxiety, fear, excitement etc. [[Vata]], [[pitta]] and [[kapha]]- these three are the [[dosha]] pertaining to the body. Diseases caused by them are fever, diarrhea, edema, consumption, dyspnoea, ''meha'' (obstinate urinary disorder including diabetes), ''kushtha'' (obstinate skin disease including leprosy) etc. Thus [[dosha]] in their entirety and diseases in parts are explained.
Both of these types of ''doshas'' have three types of etiological factors, viz.
Both of these types of [[dosha]] have three types of etiological factors, viz.
#unwholesome contact with the object of senses,
#unwholesome contact with the object of senses,
#intellectual errors, and
#intellectual errors, and