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Oh lord! You have already stated earlier that (in [[Nidana Sthana]]) “''jwara'' afflicts the body, senses and the mind, is the first disease to be manifested, and is the principal and the most powerful disease.” This enemy of human beings is invariably associated with the birth and death of creatures. Therefore, kindly elucidate the following points for the benefit of the humanity –  

Oh lord! You have already stated earlier that (in [[Nidana Sthana]]) “''jwara'' afflicts the body, senses and the mind, is the first disease to be manifested, and is the principal and the most powerful disease.” This enemy of human beings is invariably associated with the birth and death of creatures. Therefore, kindly elucidate the following points for the benefit of the humanity –  

*''Prakriti'' or the nature of the disease

*''[[Prakriti]]'' or the nature of the disease

*Pravritti or origin of the disease

*Pravritti or origin of the disease

*''Prabhava'', the sequels of the disease

*''Prabhava'', the sequels of the disease

''Jwara, vikara, roga, vyadhi'' and ''atanka'' – these terms are synonymous and used to indicate this condition. [11]

''Jwara, vikara, roga, vyadhi'' and ''atanka'' – these terms are synonymous and used to indicate this condition. [11]

=== ''Prakriti'' or nature of ''jwara'' ===

=== ''[[Prakriti]]'' or nature of ''jwara'' ===

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The three physical ''doshas'' and the two ''manasika doshas'' are the natural factors responsible for ''jwara'' (''prakriti'') as ''jwara'' cannot originate in a person having the balance of these three ''dosha'' (''nirdosha'' – in the state of homeostasis). Therefore, these ''sharirika'' and ''manasika doshas'' are the prakriti of ''jwara''.  

The three physical ''[[dosha]]s'' and the two ''manasika [[dosha]]s'' are the natural factors responsible for ''jwara'' (''[[prakriti]]'') as ''jwara'' cannot originate in a person having the balance of these three ''[[dosha]]'' (''nirdosha'' – in the state of homeostasis). Therefore, these ''sharirika'' and ''manasika [[dosha]]s'' are the prakriti of ''jwara''.  

''Kshaya'' (emaciation), ''tama'' (feeling of entering into darkness), ''jwara, papma'' (manifestations of the sinful acts) and ''mrityu'' (death) are all the various presentations of Yamaraja (lord of deaths). These are the causes of death (''panchatva'') in individuals suffering from various grievances, due to their own deeds and hence have been accepted as equivalent to Yama (lord of death). In this way the ''prakriti'' (basic nature) of ''jwara'' has been described. [12-13]

''Kshaya'' (emaciation), ''tama'' (feeling of entering into darkness), ''jwara, papma'' (manifestations of the sinful acts) and ''mrityu'' (death) are all the various presentations of Yamaraja (lord of deaths). These are the causes of death (''panchatva'') in individuals suffering from various grievances, due to their own deeds and hence have been accepted as equivalent to Yama (lord of death). In this way the ''[[prakriti]]'' (basic nature) of ''jwara'' has been described. [12-13]

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=== ''Pravritti'' (origin of the disease) ===

=== ''Pravritti'' (origin of the disease) ===

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''Santapa'' (feeling of heat or raised temperature), ''aruchi'' (anorexia), ''trishna'' (morbid thirst), ''angamarda'' (body ache), ''hrid vyatha'' (pain in the cardiac region) – these are the invariable manifestations of ''jwara''. At the time of birth and death, ''jwara'' is manifested in the form of tamas (''moha''- altered state of consciousness). In this way the ''prakriti'' (nature), ''pravritti'' (origin) and the ''prabhava'' (invariable manifestations) of ''jwara'' are described. [26-27]

''Santapa'' (feeling of heat or raised temperature), ''aruchi'' (anorexia), ''trishna'' (morbid thirst), ''angamarda'' (body ache), ''hrid vyatha'' (pain in the cardiac region) – these are the invariable manifestations of ''jwara''. At the time of birth and death, ''jwara'' is manifested in the form of tamas (''moha''- altered state of consciousness). In this way the ''[[prakriti]]'' (nature), ''pravritti'' (origin) and the ''prabhava'' (invariable manifestations) of ''jwara'' are described. [26-27]

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''Jwara'' is classified into two types each on the basis of the following criteria –

''Jwara'' is classified into two types each on the basis of the following criteria –

*''Sharira'' (physical) and ''manasa'' (mental)

*''Sharira'' (physical) and ''[[manas]]a'' (mental)

*''Saumya'' (predominated by cold) and ''agneya'' (predominated by heat)

*''Saumya'' (predominated by cold) and ''agneya'' (predominated by heat)

*''Antarvega'' (internal) and ''bahirvega'' (external)

*''Antarvega'' (internal) and ''bahirvega'' (external)

#''Tritiyaka''  

#''Tritiyaka''  

#''Chaturthaka''.

#''Chaturthaka''.

Depending upon the ''ashraya'' (site of manifestation in the body) among the seven ''dhatus'' (body tissues) ''jwara'' is again classified into seven categories.

Depending upon the ''ashraya'' (site of manifestation in the body) among the seven ''[[dhatu]]s'' (body tissues) ''jwara'' is again classified into seven categories.

''Jwara'' is classified into eight types on the basis of eight causes of ''jwara'' (''dosha'' predominance). [32-35]

''Jwara'' is classified into eight types on the basis of eight causes of ''jwara'' (''dosha'' predominance). [32-35]

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The ''sharira'' type of ''jwara'' first appears in the body and the ''manasa'' type, first appears in the mind. ''Vaichitya'' (mental instability), ''arati'' (disliking for everything) and ''glani'' (feeling of weakness in the body) are the signs and symptoms of the ''manas tapa'' (mental affliction of ''jwara''). The loss of ease in sensing the objects is the feature of the ''santapa'' of the ''indriya''. [36-37]

The ''sharira'' type of ''jwara'' first appears in the body and the ''manasa'' type, first appears in the mind. ''Vaichitya'' (mental instability), ''arati'' (disliking for everything) and ''glani'' (feeling of weakness in the body) are the signs and symptoms of the ''manas tapa'' (mental affliction of ''jwara''). The loss of ease in sensing the objects is the feature of the ''santapa'' of the ''[[indriya]]''. [36-37]

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=== Desires of patient to diagnose ''dosha'' dominance ===

=== Desires of patient to diagnose ''[[dosha]]'' dominance ===

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A patient suffering from ''vatapittaja'' variety of ''jwara'' desires for cold things, while, a patient suffering from ''jwara'' caused by ''vata'' and ''kapha dosha'' longs for hot things. However, when both of these types of ''doshas'' get mixed then such patient manifests both the kinds of symptoms. [37-38]

A patient suffering from ''[[vata]][[pitta]]ja'' variety of ''jwara'' desires for cold things, while, a patient suffering from ''jwara'' caused by ''[[vata]]'' and ''[[kapha]] [[dosha]]'' longs for hot things. However, when both of these types of ''[[dosha]]s'' get mixed then such patient manifests both the kinds of symptoms. [37-38]

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=== Attenuating nature of ''vata dosha'' ===

=== Attenuating nature of ''[[vata]] [[dosha]]'' ===

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''Vata dosha'' is exceedingly ''yogavahi'' (which accentuates the properties of others) in nature. It produces both type of effects on combination with the two ''doshas''. On combining with ''tejas'' it produces burning sensation while in combination with ''soma'' it produces cooling effect. [38-39]

''[[Vata dosha]]'' is exceedingly ''yogavahi'' (which accentuates the properties of others) in nature. It produces both type of effects on combination with the two ''[[dosha]]s''. On combining with ''[[teja]]s'' it produces burning sensation while in combination with ''soma'' it produces cooling effect. [38-39]

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=== Features of internal and external ''jwara'' ===

=== Features of internal and external ''jwara'' ===

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Excessive burning sensation inside the body, morbid thirst, delirium, dyspnea, giddiness, pain in bones and joints, absence of sweating, non-excretion of ''doshas'' and the feces – are the clinical features of ''antarvegi jwara'' (internal manifestation of ''jwara'').  

Excessive burning sensation inside the body, morbid thirst, delirium, dyspnea, giddiness, pain in bones and joints, absence of sweating, non-excretion of ''[[dosha]]s'' and the feces – are the clinical features of ''antarvegi jwara'' (internal manifestation of ''jwara'').  

Excessive rise in the body temperature and above features in mild form are the features of ''bahirvegi'' (external type of ''jwara'') and this type of ''jwara'' is easily curable. [39-41]

Excessive rise in the body temperature and above features in mild form are the features of ''bahirvegi'' (external type of ''jwara'') and this type of ''jwara'' is easily curable. [39-41]

''Jwara'' manifesting in the ''vasanta'' or spring season and ''sharada'' or autumn season is called ''prakrita'' (seasonal) ''jwara'' and is easily curable.  

''Jwara'' manifesting in the ''vasanta'' or spring season and ''sharada'' or autumn season is called ''prakrita'' (seasonal) ''jwara'' and is easily curable.  

''Pitta'' gets aggravated during autumn season because of its inherent hot properties and hot environment. ''Kapha'' gets accumulated in winters and gets aggravated during spring season.  

''[[Pitta]]'' gets aggravated during autumn season because of its inherent hot properties and hot environment. ''[[Kapha]]'' gets accumulated in winters and gets aggravated during spring season.  

The water and drugs (including the eatables) become sour in ''vipaka'' (taste that emerges after digestion) during the rainy season, which results in the accumulation of ''pitta''. This accumulated ''pitta'' gets aggravated or excited (by the hot sunrays) during the autumn season. This can immediately produce ''jwara'' in which ''kapha dosha'' is secondarily associated. As ''vasanta'' is the part of ''visarga kala'' (the time of year when, body has good strength imparted by nature), no problem is created by fasting.

The water and drugs (including the eatables) become sour in ''vipaka'' (taste that emerges after digestion) during the rainy season, which results in the accumulation of ''[[pitta]]''. This accumulated ''[[pitta]]'' gets aggravated or excited (by the hot sunrays) during the autumn season. This can immediately produce ''jwara'' in which ''[[kapha dosha]]'' is secondarily associated. As ''vasanta'' is the part of ''visarga kala'' (the time of year when, body has good strength imparted by nature), no problem is created by fasting.

During ''hemanta'' (early winter) the water and drugs (including eatables) become sweet in taste, which helps in accumulation of ''kapha''. This ''kapha'' gets aggravated during the subsequent spring season due to the strong sunrays (which melt this ''kapha''). Therefore, ''jwara'' caused by ''kapha'' is manifested during the spring season. The spring is the part of the ''adana kala'' (the time when the strength of the creatures is the least as the nature withdraws the strength) and in the ''jwara'' caused in this period ''vata'' and ''pitta dosha'' constitute the secondary associates.

During ''hemanta'' (early winter) the water and drugs (including eatables) become sweet in taste, which helps in accumulation of ''[[kapha]]''. This ''[[kapha]]'' gets aggravated during the subsequent spring season due to the strong sunrays (which melt this ''[[kapha]]''). Therefore, ''jwara'' caused by ''[[kapha]]'' is manifested during the spring season. The spring is the part of the ''adana kala'' (the time when the strength of the creatures is the least as the nature withdraws the strength) and in the ''jwara'' caused in this period ''[[vata]]'' and ''[[pitta dosha]]'' constitute the secondary associates.

A patient of ''jwara'' should be treated keeping in view the strength of the ''doshas'' in the beginning, middle and the end of the spring and autumn seasons. This way, depending upon the nature of the seasons, the seasonal types of ''jwara'' are described.  

A patient of ''jwara'' should be treated keeping in view the strength of the ''doshas'' in the beginning, middle and the end of the spring and autumn seasons. This way, depending upon the nature of the seasons, the seasonal types of ''jwara'' are described.