Changes

=== Abstract ===

=== Abstract ===

 

This chapter describes criteria for classification and enumeration of diseases, ''agni'' and patients. Because of variable symptoms and pathogenesis, the diseases are innumerable and they are rearranged in groups in this chapter. 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'' as the parameter for the stratifying and clustering various types of patients and concept of psychosomatic diseases is highlighted in this chapter. Primary and secondary diseases on the basis of priority of vitiation of ''doshas'' are explained for successful management of the disease.  

This chapter describes criteria for classification and enumeration of diseases, ''agni'' and patients. Because of variable symptoms and pathogenesis, the diseases are innumerable and they are rearranged in groups in this chapter. 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'' as the parameter for the stratifying and clustering various types of patients and concept of psychosomatic diseases is highlighted in this chapter. Primary and secondary diseases on the basis of priority of vitiation of ''doshas'' are explained for successful management of the disease.  

'''Keywords''': ''Agni, Prakriti,'' Psychosomatic diseases, Primary and secondary diseases.

'''Keywords''': ''Agni, Prakriti,'' Psychosomatic diseases, Primary and secondary diseases.

 

=== Introduction ===

=== Introduction ===

 

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.   

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.

 

=== Sanskrit Text, Transliteration and English Translation ===

=== Sanskrit Text, Transliteration and English Translation ===

bahutvaM tu dasha rogAnIkAni prabhAvabhedAdinA bhavanti; bahutvamapi sa~gkhyeyaM

bahutvaM tu dasha rogAnIkAni prabhAvabhedAdinA bhavanti; bahutvamapi sa~gkhyeyaM

syAdasa~gkhyeyaM vA| tatra sa~gkhyeyaM tAvadyathoktamaShTodarIye, aparisa~gkhyeyaM punaryathA- mahArogAdhyAye rugvarNasamutthAnAdInAmasa~gkhyeyatvAt||3||

syAdasa~gkhyeyaM vA| tatra sa~gkhyeyaM tAvadyathoktamaShTodarIye, aparisa~gkhyeyaM punaryathA- mahArogAdhyAye rugvarNasamutthAnAdInAmasa~gkhyeyatvAt||3||

 

Following are the two categories of diseases:  

Following are the two categories of diseases:  

Thus there are two categories of diseases based upon prognosis, intensity, location, cause and origin. There might be only one type of disease or many types of diseases based upon the classification (permutation and combination). Only one type of disease is based on similarity in causing pain and multiple types based upon ten categories and criteria mentioned above prognosis etc. That may be numerable or innumerable. Numerable as mentioned in the chapter [[Ashtodariya]] and innumerable as described in [[Maharoga Adhyaya]] owing to innumerability of nature of pain, change in colour, variation in origin etc. factors. [3]

Thus there are two categories of diseases based upon prognosis, intensity, location, cause and origin. There might be only one type of disease or many types of diseases based upon the classification (permutation and combination). Only one type of disease is based on similarity in causing pain and multiple types based upon ten categories and criteria mentioned above prognosis etc. That may be numerable or innumerable. Numerable as mentioned in the chapter [[Ashtodariya]] and innumerable as described in [[Maharoga Adhyaya]] owing to innumerability of nature of pain, change in colour, variation in origin etc. factors. [3]

 

==== Justification for different types of classification ====

==== Justification for different types of classification ====

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.  

 

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]

 

==== Physical and psychic ''doshas'' and their vitiators ====

==== Physical and psychic ''doshas'' and their vitiators ====

tatra khalveShAM dvayAnAmapi doShANAM trividhaM prakopaNaM;

tatra khalveShAM dvayAnAmapi doShANAM trividhaM prakopaNaM;

tadyathA- asAtmyendriyArthasaMyogaH, praj~jAparAdhaH, pariNAmashceti||6||

tadyathA- asAtmyendriyArthasaMyogaH, praj~jAparAdhaH, pariNAmashceti||6||

 

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, ''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.

''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 ''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.  

#intellectual errors, and  

#intellectual errors, and  

#seasonal vagaries. [5-6]

#seasonal vagaries. [5-6]

 

==== Factors responsible for manifestation of innumerable diseases ====

==== Factors responsible for manifestation of innumerable diseases ====

(prAyaH) shArIradoShANAmekAdhiShThAnIyAnAM sannipAtaH saMsargo vA samAnaguNatvAt; doShA hi dUShaNaiH samAnAH||10||

(prAyaH) shArIradoShANAmekAdhiShThAnIyAnAM sannipAtaH saMsargo vA samAnaguNatvAt; doShA hi dUShaNaiH samAnAH||10||

 

The three somatic ''doshas'' located at the same place and having identical attributes mostly combine with one another (''samsarga'') or with all taken together (''sannipata''). Attributes of ''doshas'' resemble those of the factors which vitiate those ''doshas''. [10]

The three somatic ''doshas'' located at the same place and having identical attributes mostly combine with one another (''samsarga'') or with all taken together (''sannipata''). Attributes of ''doshas'' resemble those of the factors which vitiate those ''doshas''. [10]

 

==== Primary and Secondary diseases ====

==== Primary and Secondary diseases ====

Characteristic features of primary and secondary (subordinate) diseases are as follows:

Characteristic features of primary and secondary (subordinate) diseases are as follows:

The primary disease manifests its own symptoms independently; this morbid condition is caused by factors specific to the manifestation of the disease. This can be cured by the therapies prescribed for that particular disease. The subordinate disease is characterized by opposite features. If all the three ''doshas'' are primarily vitiated at a time, the condition is known as ''sannipata''. If only two of the ''doshas'' are vitiated, it is called ''samsarga''. Depending upon the primary and subordinate nature of ''doshas'', they are of many types. Considering such characteristic features, physicians attribute various names (like ''jwara'' or fever and ''atisara'' or diarrhea) to different conditions caused by ''doshas'' and diseases. [11]

The primary disease manifests its own symptoms independently; this morbid condition is caused by factors specific to the manifestation of the disease. This can be cured by the therapies prescribed for that particular disease. The subordinate disease is characterized by opposite features. If all the three ''doshas'' are primarily vitiated at a time, the condition is known as ''sannipata''. If only two of the ''doshas'' are vitiated, it is called ''samsarga''. Depending upon the primary and subordinate nature of ''doshas'', they are of many types. Considering such characteristic features, physicians attribute various names (like ''jwara'' or fever and ''atisara'' or diarrhea) to different conditions caused by ''doshas'' and diseases. [11]

 

==== Four types of ''Agni'' ====

==== Four types of ''Agni'' ====

shleShmalAnAM tu shleShmAbhibhUte~agnyadhiShThAne

shleShmalAnAM tu shleShmAbhibhUte~agnyadhiShThAne

mandA bhavantyagnayaH||12||

mandA bhavantyagnayaH||12||

 

Depending upon their intensity, ''agnis'' (factors responsible for digestion and metabolism) located in the body of human beings can be classified under four categories, viz. ''tikshna'' (severe), ''manda'' (low), ''sama'' (normal) and ''vishama'' (irregular). The ''tikshna'' type is capable of tolerating all types of irregularities whereas the ''manda'' type is of opposite nature, i.e. even a small irregularity will impair its functioning. The ''sama'' or balanced type of ''agni'' gets impaired even by minor irregularities; it maintains its normalcy so long as there is no irregularity. The irregular type of ''agni'', as opposed to ''sama'' or balanced type, sometimes gets impaired and sometime it does not get impaired by irregularities.

Depending upon their intensity, ''agnis'' (factors responsible for digestion and metabolism) located in the body of human beings can be classified under four categories, viz. ''tikshna'' (severe), ''manda'' (low), ''sama'' (normal) and ''vishama'' (irregular). The ''tikshna'' type is capable of tolerating all types of irregularities whereas the ''manda'' type is of opposite nature, i.e. even a small irregularity will impair its functioning. The ''sama'' or balanced type of ''agni'' gets impaired even by minor irregularities; it maintains its normalcy so long as there is no irregularity. The irregular type of ''agni'', as opposed to ''sama'' or balanced type, sometimes gets impaired and sometime it does not get impaired by irregularities.

These four types of ''agni'' occur in the four types of individuals. In individuals having ''vata, pitta'' and ''kapha'' in their balanced and normal state, the ''agnis'' are regular or balanced. In the case of individuals having the dominance of ''vata'' constitution, due to the affliction of the site of ''agni'' by ''vata,'' their ''agnis'' are irregular. In the case of individuals having the dominance of ''pitta'', the ''agnis'' are sharp. Similarly, in the case of individuals having the dominance of ''kapha'' in the constitution, the ''agnis'' are mild due to the affliction of the site of ''agni'' by ''kapha''. [12]

These four types of ''agni'' occur in the four types of individuals. In individuals having ''vata, pitta'' and ''kapha'' in their balanced and normal state, the ''agnis'' are regular or balanced. In the case of individuals having the dominance of ''vata'' constitution, due to the affliction of the site of ''agni'' by ''vata,'' their ''agnis'' are irregular. In the case of individuals having the dominance of ''pitta'', the ''agnis'' are sharp. Similarly, in the case of individuals having the dominance of ''kapha'' in the constitution, the ''agnis'' are mild due to the affliction of the site of ''agni'' by ''kapha''. [12]

 

==== Physical constitution ====

==== Physical constitution ====

santi VataprakRutayaH PittaprakRutayaH shleShmaprakRutayo vA|

santi VataprakRutayaH PittaprakRutayaH shleShmaprakRutayo vA|

tasya tasya kila DoshasyAdhikyAt sA sA doShaprakRutirucyate manuShyANAM, na ca vikRuteShu doSheShu prakRutisthatvamupapadyate,tasmAnnaitAH prakRutayaH santi; santi tu khalu VatalAH PittalAH shleShmalAshca, aprakRutisthAstu te j~jeyAH||13||

tasya tasya kila DoshasyAdhikyAt sA sA doShaprakRutirucyate manuShyANAM, na ca vikRuteShu doSheShu prakRutisthatvamupapadyate,tasmAnnaitAH prakRutayaH santi; santi tu khalu VatalAH PittalAH shleShmalAshca, aprakRutisthAstu te j~jeyAH||13||

 

Some scholars hold the view that living beings cannot have a balanced state of ''vata, pitta'' and ''kapha'' in their body because they are accustomed to the intake of diets which are seldom balanced. Therefore, according to them some individuals have ''vata prakriti'' (''vatika'' constitution), some have ''pitta prakriti'' (''pattika'' constitution) and the rest have ''kapha prakriti'' (''shlaishmika'' constitution). This is not correct because physicians take an individual to be healthy only when ''vata, pitta'' and ''kapha'' in his body are in a state of equilibrium and health represents the natural state of the body. It is with a view to maintaining good health that all types of treatments are prescribed. That state of the body is the most cherished one. Therefore, there are individuals having the balanced state of ''vata, pitta'' and ''kapha'' in their body.

Some scholars hold the view that living beings cannot have a balanced state of ''vata, pitta'' and ''kapha'' in their body because they are accustomed to the intake of diets which are seldom balanced. Therefore, according to them some individuals have ''vata prakriti'' (''vatika'' constitution), some have ''pitta prakriti'' (''pattika'' constitution) and the rest have ''kapha prakriti'' (''shlaishmika'' constitution). This is not correct because physicians take an individual to be healthy only when ''vata, pitta'' and ''kapha'' in his body are in a state of equilibrium and health represents the natural state of the body. It is with a view to maintaining good health that all types of treatments are prescribed. That state of the body is the most cherished one. Therefore, there are individuals having the balanced state of ''vata, pitta'' and ''kapha'' in their body.

The use of terms like ''vataprakriti, pittaprakriti'' and ''kaphaprakriti'' is not correct because in these types of constitutions, there is always a dominance of ''doshas'' in the bodies of individuals. ''Prakriti'' means a normal or natural state and there should not be any dominance of ''doshas'' in the bodies of such individuals. So such individuals as are having the dominance of one or the other ''doshas'' cannot be described to have the normal state of their body. Thus to use the correct term, they are ''vatala'' (having the dominance of ''vata''), ''pittala'' (having the dominance of ''pitta'') and ''shlesmala'' (having the dominance of ''kapha''), and these do not indicate the normal state of their body. [13]

The use of terms like ''vataprakriti, pittaprakriti'' and ''kaphaprakriti'' is not correct because in these types of constitutions, there is always a dominance of ''doshas'' in the bodies of individuals. ''Prakriti'' means a normal or natural state and there should not be any dominance of ''doshas'' in the bodies of such individuals. So such individuals as are having the dominance of one or the other ''doshas'' cannot be described to have the normal state of their body. Thus to use the correct term, they are ''vatala'' (having the dominance of ''vata''), ''pittala'' (having the dominance of ''pitta'') and ''shlesmala'' (having the dominance of ''kapha''), and these do not indicate the normal state of their body. [13]

 

==== Management of persons having different types of physical constitution ====

==== Management of persons having different types of physical constitution ====

ca RutucaryAvidheyaM vamanAdikArakaM sUcyate~aneneti

ca RutucaryAvidheyaM vamanAdikArakaM sUcyate~aneneti

vyAkhyAnayanti||14||

vyAkhyAnayanti||14||

 

Four types of regimens are prescribed for the benefit of these four categories of individuals. For an individual having the balance state of all ''doshas'', all the regimens to be adopted by him should be of balanced type. When there is predominance of ''doshas'', depending upon the nature of the ''doshas'' involved, it is useful to adopt such three regimens as would be in contradiction with these three predominating ''doshas'' till there is normalcy of ''agni''. It is only after the normalcy of the ''agni'' is attained, balanced regimens should be adopted. Similarly, various therapies and other regimens should be administered to these four categories of individuals.  We shall now explain them in detail. [14]

Four types of regimens are prescribed for the benefit of these four categories of individuals. For an individual having the balance state of all ''doshas'', all the regimens to be adopted by him should be of balanced type. When there is predominance of ''doshas'', depending upon the nature of the ''doshas'' involved, it is useful to adopt such three regimens as would be in contradiction with these three predominating ''doshas'' till there is normalcy of ''agni''. It is only after the normalcy of the ''agni'' is attained, balanced regimens should be adopted. Similarly, various therapies and other regimens should be administered to these four categories of individuals.  We shall now explain them in detail. [14]

 

==== Characteristic of constitutions and management of ''vata'' dominance ====

==== Characteristic of constitutions and management of ''vata'' dominance ====

abhya~ggopanAhanodveShTanonmardanapariShekAvagAhanasaMvAhanAvapIDanavitrAsanavismApanavismAraNAni, surAsavavidhAnaM, snehAshcAnekayonayo dIpanIyapAcanIyaVataharavirecanIyopahitAstathA

abhya~ggopanAhanodveShTanonmardanapariShekAvagAhanasaMvAhanAvapIDanavitrAsanavismApanavismAraNAni, surAsavavidhAnaM, snehAshcAnekayonayo dIpanIyapAcanIyaVataharavirecanIyopahitAstathA

shatapAkAH sahasrapAkAH sarvashashca prayogArthAH, bastayaH, bastiniyamaH sukhashIlatA ceti||16||

shatapAkAH sahasrapAkAH sarvashashca prayogArthAH, bastayaH, bastiniyamaH sukhashIlatA ceti||16||

 

''Vatala'' (dominance of ''vata''), ''pittala'' (dominance of ''pitta'') and ''shleshmala'' (dominance of ''kapha'')- these three are the morbid state in individuals, even though, according to another school of thought they represent the natural states of the body. Their characteristic features are as given below: - ''vatala, pittala'' and ''shleshmala'' types of individuals are more susceptible to ''vatika, pittika''  and ''shlaishmika'' diseases respectively and such diseases in the respective types of individual become very severe.

''Vatala'' (dominance of ''vata''), ''pittala'' (dominance of ''pitta'') and ''shleshmala'' (dominance of ''kapha'')- these three are the morbid state in individuals, even though, according to another school of thought they represent the natural states of the body. Their characteristic features are as given below: - ''vatala, pittala'' and ''shleshmala'' types of individuals are more susceptible to ''vatika, pittika''  and ''shlaishmika'' diseases respectively and such diseases in the respective types of individual become very severe.

#Fats from different sources mixed with drugs having digestive, stimulant, carminative, ''vata'' alleviating and purgative properties- they may be boiled hundred and thousand times and be used for being administered in different ways, viz. internal use, massage, enema, etc., and

#Fats from different sources mixed with drugs having digestive, stimulant, carminative, ''vata'' alleviating and purgative properties- they may be boiled hundred and thousand times and be used for being administered in different ways, viz. internal use, massage, enema, etc., and

#Observance of enema regimens, its regulations and adopting comfort (in behavior and lifestyle) [15-16]

#Observance of enema regimens, its regulations and adopting comfort (in behavior and lifestyle) [15-16]

 

==== Characteristics of ''pittala'' constitution and its management ====

==== Characteristics of ''pittala'' constitution and its management ====

padmotpalanalinakumudasaugandhikapuNDarIkashatapatrahastAnAM,

padmotpalanalinakumudasaugandhikapuNDarIkashatapatrahastAnAM,

saumyAnAM ca sarvabhAvAnAmiti||17||

saumyAnAM ca sarvabhAvAnAmiti||17||

 

If a ''pittaja'' individual resorts to such things as are aggravators of ''pitta, pitta'' in his body gets aggravated immediately. This does not happen in the case of remaining two ''doshas''. The aggravated ''pitta'' afflicts the individual by the manifestation of diseases already described resulting in the impairment of strength, complexion, happiness and longevity. The following therapies alleviate this ''dosha'':

If a ''pittaja'' individual resorts to such things as are aggravators of ''pitta, pitta'' in his body gets aggravated immediately. This does not happen in the case of remaining two ''doshas''. The aggravated ''pitta'' afflicts the individual by the manifestation of diseases already described resulting in the impairment of strength, complexion, happiness and longevity. The following therapies alleviate this ''dosha'':

#Use of flower of ''padma'' (Nelumbo ncifera Gaertn.), ''utpala'' (Nymphaea alba linn.), ''nalina'' (a type of lotus), ''kumuda'' (a variety of ''utpala''), ''saugandhika'' (a variety of ''utpala''), ''pundarika''( Nymphaea lotus Linn.) and ''satapatra'' ( a variety of lotus); and

#Use of flower of ''padma'' (Nelumbo ncifera Gaertn.), ''utpala'' (Nymphaea alba linn.), ''nalina'' (a type of lotus), ''kumuda'' (a variety of ''utpala''), ''saugandhika'' (a variety of ''utpala''), ''pundarika''( Nymphaea lotus Linn.) and ''satapatra'' ( a variety of lotus); and

#Adoption of such other regimens as are of soothing nature. [17]

#Adoption of such other regimens as are of soothing nature. [17]

 

==== Characteristics of ''slaishmala'' constitution and its management ====

==== Characteristics of ''slaishmala'' constitution and its management ====

dhAvanala~gghanaplavanaparisaraNajAgaraNaniyuddhavyavAyavyAyAmonmardanasnAnotsAdanAni,visheShatastIkShNAnAM dIrghakAlasthitAnAM ca madyAnAmupayogaH, sadhUmapAnaHsarvashashcopavAsaH,tathoShNaM vAsaH,

dhAvanala~gghanaplavanaparisaraNajAgaraNaniyuddhavyavAyavyAyAmonmardanasnAnotsAdanAni,visheShatastIkShNAnAM dIrghakAlasthitAnAM ca madyAnAmupayogaH, sadhUmapAnaHsarvashashcopavAsaH,tathoShNaM vAsaH,

sukhapratiShedhashca sukhArthameveti||18||

sukhapratiShedhashca sukhArthameveti||18||

 

If ''shlaishmala'' types of individual resorts to such things as are aggravators of ''kapha'', then ''kapha'' in his body gets aggravated immediately; this does not happen to the remaining two ''doshas''. The aggravated ''kapha'' afflicts the individual by the manifestation of diseases already described, resulting in the impairment of strength, complexion, happiness and longevity. The following therapies alleviate this ''dosha'':

If ''shlaishmala'' types of individual resorts to such things as are aggravators of ''kapha'', then ''kapha'' in his body gets aggravated immediately; this does not happen to the remaining two ''doshas''. The aggravated ''kapha'' afflicts the individual by the manifestation of diseases already described, resulting in the impairment of strength, complexion, happiness and longevity. The following therapies alleviate this ''dosha'':

#Use of warm apparel; and

#Use of warm apparel; and

#Giving up comforts of life with a view to enjoying happiness ultimately. [18]

#Giving up comforts of life with a view to enjoying happiness ultimately. [18]

 

==== Characteristics of royal physician ====

==== Characteristics of royal physician ====

narANAM VatalAdInAM prakRutisthApanAni ca| rogAnIke vimAne~asmin vyAhRutAni maharShiNA||22||

narANAM VatalAdInAM prakRutisthApanAni ca| rogAnIke vimAne~asmin vyAhRutAni maharShiNA||22||

 

To sum up, in this chapter, groups of diseases based upon ''vata'' etc. ''prakriti'' types, non-contradiction of classified categories of diseases, similarity in ''dosha'' and ''roga'', numbers of ''doshas'', diseases with one type, causes of vitiation of ''dosha'', description of ''agni'', and means to stimulate it’s functions, ''vata'' etc. dominant types of persons and their management to maintain normalcy of ''dosha'' are described in details by sage Atreya. [20-22]

To sum up, in this chapter, groups of diseases based upon ''vata'' etc. ''prakriti'' types, non-contradiction of classified categories of diseases, similarity in ''dosha'' and ''roga'', numbers of ''doshas'', diseases with one type, causes of vitiation of ''dosha'', description of ''agni'', and means to stimulate it’s functions, ''vata'' etc. dominant types of persons and their management to maintain normalcy of ''dosha'' are described in details by sage Atreya. [20-22]

The relation between ''agni'' and disease process is essential to be understood. Impairment of ''agni'' is a cause of accumulation of various toxic products inside body leading to disease. ''Agni'' includes all processes of digestion and metabolism taking at gross level, tissue level, micro-cellular level. Hence it needs a special emphasis while treating a disease. Diagnosis of ''agni'' of a person is one of key factor in understanding disease. The following charts 1,2 and 3 shows various types of ''agni'' and its related processes in ayurvedic perspective.  

The relation between ''agni'' and disease process is essential to be understood. Impairment of ''agni'' is a cause of accumulation of various toxic products inside body leading to disease. ''Agni'' includes all processes of digestion and metabolism taking at gross level, tissue level, micro-cellular level. Hence it needs a special emphasis while treating a disease. Diagnosis of ''agni'' of a person is one of key factor in understanding disease. The following charts 1,2 and 3 shows various types of ''agni'' and its related processes in ayurvedic perspective.  

[[File:Chart 1.png]]

[[File:Chart 1.png]]

==== Chart 3: Diagrammatic representation of importance of ''Agni'' ====

==== Chart 3: Diagrammatic representation of importance of ''Agni'' ====

 

Determination of psychosomatic constitution as well as disease susceptibility of an individual in population through genetic trait is known as ''prakriti''. ''Prakriti'' is a broad term encompasses all the three genotype, phenotype as well as endophenotype.  The concept of prakriti in[https://en.wikipedia.org/wiki/Ayurveda Ayurveda] is related to the bio-characteristic of an individual in healthy state and its vulnerability for particular diseases. According to [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], ''prakriti'' of an individual once determined at the time of fertilization remains unchanged throughout life though it is well influenced by environment. Role of environment in determination of ''prakriti'' during prenatal period is as important as postnatal period. Reviewing the human embryology, it can be postulated that the three primitive germinal layers namely ectoderm, mesoderm and endoderm can be correlated with ''vatika, paittika'' and ''kaphaja'' trait. According to [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] at the time of fertilization the ''doshika prakriti'' is determined by the ''doshika'' predominance of ''shukra'' (sperm) and ''shonita'' (ovum) that represent the fastidious genetic alignment of chromosomes in sperm and ovum and decide the genetic trait of zygote. Robust research is being conducted to study the link between ''prakriti'' and genes.

Determination of psychosomatic constitution as well as disease susceptibility of an individual in population through genetic trait is known as ''prakriti''. ''Prakriti'' is a broad term encompasses all the three genotype, phenotype as well as endophenotype.  The concept of prakriti in[https://en.wikipedia.org/wiki/Ayurveda Ayurveda] is related to the bio-characteristic of an individual in healthy state and its vulnerability for particular diseases. According to [https://en.wikipedia.org/wiki/Ayurveda Ayurveda], ''prakriti'' of an individual once determined at the time of fertilization remains unchanged throughout life though it is well influenced by environment. Role of environment in determination of ''prakriti'' during prenatal period is as important as postnatal period. Reviewing the human embryology, it can be postulated that the three primitive germinal layers namely ectoderm, mesoderm and endoderm can be correlated with ''vatika, paittika'' and ''kaphaja'' trait. According to [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] at the time of fertilization the ''doshika prakriti'' is determined by the ''doshika'' predominance of ''shukra'' (sperm) and ''shonita'' (ovum) that represent the fastidious genetic alignment of chromosomes in sperm and ovum and decide the genetic trait of zygote. Robust research is being conducted to study the link between ''prakriti'' and genes.

#Storz, J. F. (2010) Evolution. Genes for high altitudes. Science 329 (5987), 40–1.

#Storz, J. F. (2010) Evolution. Genes for high altitudes. Science 329 (5987), 40–1.

#Huerta-Yepez, S, Baay-Guzman, G. J., Bebenek, I. G., Hernandez-Pando, R, Vega, M. I., Chi, L, Riedl, M, Diaz-Sanchez, D, Kleerup, E, Tashkin, D. P., Gonzalez, F. J., Bonavida, B, Zeidler, M, and Hankinson,O. (2011) Hypoxia Inducible Factor promotes murine allergic airway inflammation and is increased in asthma and rhinitis. Allergy66 (7),909–18.

#Huerta-Yepez, S, Baay-Guzman, G. J., Bebenek, I. G., Hernandez-Pando, R, Vega, M. I., Chi, L, Riedl, M, Diaz-Sanchez, D, Kleerup, E, Tashkin, D. P., Gonzalez, F. J., Bonavida, B, Zeidler, M, and Hankinson,O. (2011) Hypoxia Inducible Factor promotes murine allergic airway inflammation and is increased in asthma and rhinitis. Allergy66 (7),909–18.

 

=== Glossary of Technical Terms ===

=== Glossary of Technical Terms ===