Changes

===== Three modes of pathogenesis of ''vata'' diseases =====

===== Three modes of pathogenesis of ''vata'' diseases =====

The three characteristics of vāta vitiation viz. svātantra dushti (vitiation due to independent specific causes), gata vāta (increased movement of vata) and āvarana (obstruction to movement of vata). imply three possible modes of pathogenesis in vāta diseases. These can be further analysed as follows; due to the following three important properties of vāta, it is regarded entirely different from other dōsha5.

The three characteristics of ''vata'' vitiation viz. ''svatantra dushti'' (vitiation due to independent specific causes), ''gata vata'' (increased movement of ''vata'') and ''avarana'' (obstruction to movement of ''vata''). imply three possible modes of pathogenesis in ''vata'' diseases. These can be further analyzed as follows; due to the following three important properties of ''vata'', it is regarded entirely different from other ''dosha''<ref>Ibid 12/3</ref>.

1. Asamghāta (Incorporeal)

#''Asamghāta'' (Incorporeal)

2. Anavasthita (Unstable)

#''Anavasthita'' (Unstable)

3. Anāsādhya (Inaccessible)

#''Anāsādhya'' (Inaccessible)

Pathogenesis of various conditions:

 

All the verses explain a specific type of samprapti (pathogenesis) like Kōṣṭhagata vāta (vata affecting alimentaty tract), āmāshayagata vāta (vata affecting stomach.) etc. They are not to be considered as a single disease. These specific diseases may lead to many disease presentations in which the treatment strategies can be generalized. Any dosha may occupy any particular site or area and lead to diseases. This type of pathology of vitiated vāta is called as gatavāta.  Normally in all gatavāta, the affected dushya(vitiated body components) will be kshina (depleted) and affected srotas will be rikta (empty). The concept of gatavāta can be further explored physiologically. Dhātu are classified into two types’ asthāyi (temporary) dhātu and sthāyi (permanent) dhātu. Asthāyi dhātu are the ones which are dravaswarupa (liquid state) and undergoing conversion (parinām āpadyamānanām) and they are being vikshepita (circulated) from their mulasthān (origin) throughout the sharir (abhivahan) for the purpose of poshana (nourishment) of the sthāyi dhātu. This parinaman (conversion) and abhivahan prakriya(transportation) takes place in mārga (channel) which are known as srotas; hence mārga is one of the synonym used for srotas alongwith sirā (vein), dhamani (artery), rasāyani (capillary), rasavāhini (channels carrying nutrient fluid), nādi (nerve), panthāna (pathway), sharir chhidra (perforated channel), samvrita-asamvritāni (covered or uncovered), sthāna (site), āshaya (organ), niketa (habitat), sharirdhātu avakāsha (hollow space in body tissues).

==== Pathogenesis of various conditions ====

 

All the verses explain a specific type of ''samprapti'' (pathogenesis) like ''koshthagata vata'' (''vata'' affecting alimentary tract), ''amashayagata vata'' (''vata'' affecting stomach.) etc. They are not to be considered as a single disease. These specific diseases may lead to many disease presentations in which the treatment strategies can be generalized. Any ''dosha'' may occupy any particular site or area and lead to diseases. This type of pathology of vitiated ''vata'' is called as ''gatavata''.  Normally in all ''gatavata'', the affected ''dushya''(vitiated body components) will be ''kshina'' (depleted) and affected ''srotas'' will be ''rikta'' (empty). The concept of ''gatavata'' can be further explored physiologically. ''Dhatu'' are classified into two types’ ''asthayi'' (temporary) ''dhatu'' and ''sthayi'' (permanent) ''dhatu''. ''Asthayi dhatu'' are the ones which are ''dravaswarupa'' (liquid state) and undergoing conversion (''parinam apadyamananam'') and they are being ''vikshepita'' (circulated) from their ''mulasthana'' (origin) throughout the ''sharira'' (''abhivahana'') for the purpose of ''poshana'' (nourishment) of the ''sthayi dhatu''. This ''parinamana'' (conversion) and ''abhivahana prakriya''(transportation) takes place in ''marga'' (channel) which are known as ''srotas''; hence ''marga'' is one of the synonym used for srotas alongwith sirā (vein), dhamani (artery), rasāyani (capillary), rasavāhini (channels carrying nutrient fluid), nādi (nerve), panthāna (pathway), sharir chhidra (perforated channel), samvrita-asamvritāni (covered or uncovered), sthāna (site), āshaya (organ), niketa (habitat), sharirdhātu avakāsha (hollow space in body tissues).

 

Prakupita(vitiated) dosha have the capacity to further vitiate both sthānastha dhātu (fixed tissue element) as well as margagata (circulating tissue elements)  sharir dhātu. When prakupita vāta vitiates the dhātu, it is called as gatavāta. In this condition, vitiated vata affects the specific site due to specific etiological factors. While designing treatment protocol, in this context specific etiological factors for each and every gata vāta related diseases must be observed to clarify why vitiated vāta goes to specific part of the body or to specific dhātu to develop kosthagata vāta, raktagata vāta etc.. In this condition, dhātu is dushya (getting vitiated).

Prakupita(vitiated) dosha have the capacity to further vitiate both sthānastha dhātu (fixed tissue element) as well as margagata (circulating tissue elements)  sharir dhātu. When prakupita vāta vitiates the dhātu, it is called as gatavāta. In this condition, vitiated vata affects the specific site due to specific etiological factors. While designing treatment protocol, in this context specific etiological factors for each and every gata vāta related diseases must be observed to clarify why vitiated vāta goes to specific part of the body or to specific dhātu to develop kosthagata vāta, raktagata vāta etc.. In this condition, dhātu is dushya (getting vitiated).

Koshthagata vata: Vāta getting vitiated in the kōṣṭha (elimentary tract) is explained as koshthagata vata.  

Koshthagata vata: Vāta getting vitiated in the kōṣṭha (elimentary tract) is explained as koshthagata vata.