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'''Keywords''': Aksepaka, Anyonyvarana, Apāna, Ardita, Avabāhuka, Āvarana, Ayurveda, Convulsive disorders, Dhātukṣaya, Facial palsy, Gatavāta, General Line of treatment of Vātavyādhi, Gr̥dhrasī, Neurological disorders, Paksāghata, Prāna, Samāna, Sciatica, Specific treatments of Vātavyādhi, Stroke, Udāna, Viswāci, Vyāna.

'''Keywords''': Aksepaka, Anyonyvarana, Apāna, Ardita, Avabāhuka, Āvarana, Ayurveda, Convulsive disorders, Dhātukṣaya, Facial palsy, Gatavāta, General Line of treatment of Vātavyādhi, Gr̥dhrasī, Neurological disorders, Paksāghata, Prāna, Samāna, Sciatica, Specific treatments of Vātavyādhi, Stroke, Udāna, Viswāci, Vyāna.

=== Introduction ====

=== Introduction ===

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.

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.

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

Before discussing the importance and implications of vāta, the references on vāta and neurological elements in vedic literature is to be highlighted. In vedic science two terminologies namely ‘prāna’ and ‘prānaja’ were used to denote nerve impulses. Prāna is kriyāshakti (power for action) and may be compared with motor impulse. Prānaja is also same as prāna but conveys sensation of taste, smell, vision, sound, coitus, reproduction, pleasure and pain. It can be compared with sensory afferent impulse. Both prāna and prānaja 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 lutā tantu (spider web)2.  Ten subtypes of vāta are explained and dhananjaya the 10th one 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 vāta are available in various chapters of Caraka Samhita including dīrghañjīvitīyō'dhyāyaḥ, vātakalākalīyō'dhyāyaḥ and rōgabhiṣagjitīyavimānam etc. The pathology and therapeutic aspects of vāta is explained in this chapter. There is no separate chapter for diseases of pitta and kapha dōṣa. Vātavyādhicikitśītām is an exclusive chapter dealing with vāta janita vishesha vyadhi (diseases caused by vata vitiation). It is because of the supremacy of vāta. The chapter is kept just after ūrustambhacikitśītām since in that particular disease āma, kapha, meda etc are associated to cause vātaprakopa and ūrustambha.  On application of strenuous rūkṣana cikitsā in ūrustambha, vātaprakopa alone may also happen.  Even though in nānātmaja (single dosha) vātavyādhi the presence of other dosha can be traced, the disease cannot manifest without the vitiation of vāta.  

 

Before discussing the importance and implications of vāta, the references on vāta and neurological elements in vedic literature is to be highlighted. In vedic science two terminologies namely ‘prāna’ and ‘prānaja’ were used to denote nerve impulses. Prāna is kriyāshakti (power for action) and may be compared with motor impulse. Prānaja is also same as prāna but conveys sensation of taste, smell, vision, sound, coitus, reproduction, pleasure and pain. It can be compared with sensory afferent impulse. Both prāna and prānaja 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 lutā tantu (spider web)2.  Ten subtypes of vāta are explained and dhananjaya the 10th one 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 vāta are available in various chapters of Caraka Samhita including dīrghañjīvitīyō'dhyāyaḥ, vātakalākalīyō'dhyāyaḥ and rōgabhiṣagjitīyavimānam etc. The pathology and therapeutic aspects of vāta is explained in this chapter. There is no separate chapter for diseases of pitta and kapha dōṣa. Vātavyādhicikitśītām is an exclusive chapter dealing with vāta janita vishesha vyadhi (diseases caused by vata vitiation). It is because of the supremacy of vāta. The chapter is kept just after ūrustambhacikitśītām since in that particular disease āma, kapha, meda etc are associated to cause vātaprakopa and ūrustambha.  On application of strenuous rūkṣana cikitsā in ūrustambha, vātaprakopa alone may also happen.  Even though in nānātmaja (single dosha) vātavyādhi the presence of other dosha can be traced, the disease cannot manifest without the vitiation of vāta.  

Vāta as explained earlier is the biological force present in the body which recognizes and stimulates all the activities. Instability of vāta 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 vāta, very important on physiological and pathological aspects. The gati of individual components of vāta 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 (āvarana) the functional normality’s of vāta 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 vātaja samprapti (pathogenesis). Gatatva of vāta is possible in dhātu, upadhātu, āsaya (sites or hollow cavities of organs), avayava (part or organ), etc. Consumption of ‘āhar’ of relatively higher ‘kittānsa (waste products) leads to diminution of dhātu and aggravation of vāta3. It leads to riktatā (emptiness) and more avakāsa (space) in dhātu, makes the engorgement and hyper movement of aggravated vāta in the site. Dhātugatavāta and dhātuāvr̥ta vāta are also distinct pathologies as in āvarana the vitiation of vāta is passive and the gati is obstructed.

Vāta as explained earlier is the biological force present in the body which recognizes and stimulates all the activities. Instability of vāta 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 vāta, very important on physiological and pathological aspects. The gati of individual components of vāta 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 (āvarana) the functional normality’s of vāta 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 vātaja samprapti (pathogenesis). Gatatva of vāta is possible in dhātu, upadhātu, āsaya (sites or hollow cavities of organs), avayava (part or organ), etc. Consumption of ‘āhar’ of relatively higher ‘kittānsa (waste products) leads to diminution of dhātu and aggravation of vāta3. It leads to riktatā (emptiness) and more avakāsa (space) in dhātu, makes the engorgement and hyper movement of aggravated vāta in the site. Dhātugatavāta and dhātuāvr̥ta vāta are also distinct pathologies as in āvarana the vitiation of vāta is passive and the gati is obstructed.

The chapter begins with praising of powerful vāta followed with five subtypes of vāta. After these descriptions, the etiopathological and therapeutic aspects of vāta are explained. In the present chapter the two distinct pathology of vāta is explained with possible causative factors. In the context of gatavāta, the pathology is related to the various dhātu, āshaya or avayava involved in gatatva. The same way different āvarana of vāta by other two doshha, dhātu, mala, anna etc are explained. Since different subtypes of vāta possess different gati mutual āvarana among subtypes are also possible. The chapter also explains various disorders like pakṣāghāta, ardita, akshepaka, avabahuka etc. The general line of treatment of absolute vāta vitiation is detailed in the chapter by giving importance to snēhana, swedana, samshodana etc.  An ample amount of medications including various taila yoga, ghr̥t 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 vāta followed with five subtypes of vāta. After these descriptions, the etiopathological and therapeutic aspects of vāta are explained. In the present chapter the two distinct pathology of vāta is explained with possible causative factors. In the context of gatavāta, the pathology is related to the various dhātu, āshaya or avayava involved in gatatva. The same way different āvarana of vāta by other two doshha, dhātu, mala, anna etc are explained. Since different subtypes of vāta possess different gati mutual āvarana among subtypes are also possible. The chapter also explains various disorders like pakṣāghāta, ardita, akshepaka, avabahuka etc. The general line of treatment of absolute vāta vitiation is detailed in the chapter by giving importance to snēhana, swedana, samshodana etc.  An ample amount of medications including various taila yoga, ghr̥t yoga etc are also given in the chapter. The specific treatment approaches in exclusive conditions are also explained.

Vātavyādhi are group of disorders which are very commonly encountered by ayurvedic physicians. In many diseases like pakṣāghāta, ardita, gr̥dhrasī, kateegraha etc ayurvedic physicians are claiming better results and it is widely accepted also. Critical understandings of pathology, types, prognostic factors etc are very important for academic and clinical success. Thus, thorough understanding of vāta rōga is essential for every treating physician.

Vātavyādhi are group of disorders which are very commonly encountered by ayurvedic physicians. In many diseases like pakṣāghāta, ardita, gr̥dhrasī, kateegraha etc ayurvedic physicians are claiming better results and it is widely accepted also. Critical understandings of pathology, types, prognostic factors etc are very important for academic and clinical success. Thus, thorough understanding of vāta rōga is essential for every treating physician.

Text with Translation

Text with Translation

अथातो वातव्याधिचिकित्सितं व्याख्यास्यामः ||१||  

अथातो वातव्याधिचिकित्सितं व्याख्यास्यामः ||१||