The Compendium of Caraka 6.28: aṣṭāviṃśo 'adhyāyaḥ/

Now we shall expound the treatment of wind disorders.

Thus spoke the venerable Ātreya:

Wind is life, wind is strength, wind is the sustainer of embodied beings, / wind is this whole universe, and wind is declared the sovereign lord.

He whose wind has unhindered movement, resides in its normal seat, / and remains in its natural state, shall live free from disease for more than a hundred years.

Through its fivefold division called prāṇa, udāna, samāna, vyāna, and apāna, / moving unimpeded in its seats, it sustains the body properly.

The seat of prāṇa is the head, chest, throat, tongue, mouth, and nose; / its functions are spitting, sneezing, eructation, breathing, ingestion of food, and the like.

The seat of udāna, on the other hand, is the navel, chest, and throat; / its functions are speech production, effort, vigor, strength, complexion, and the like.

Residing in the channels that carry sweat, doṣas, and water, / and situated beside the internal fire, samāna bestows power upon the fire.

Vyāna, swift of motion, pervades the entire body of humans; / it is constantly responsible for movements, extension, flexion, blinking, and other such actions.

The testicles, bladder, penis, navel, thighs, groins, and anus [are its domain]; / situated in the intestine, apāna discharges semen, urine, feces,

menses, and the fetus. When balanced and situated in their seats, / they perform their functions, and the body is kept free from disease by them.

Departing into improper pathways or unbalanced, / they afflict the body with diseases arising from their own seats and actions, and quickly destroy the life breaths.

Even of those that exceed enumeration, eighty principal diseases born from it— / beginning with splitting of the nails—were shown in the Sūtrasthāna.

Hear these as they are explained in turns along with their causes and therapeutic procedures, / regarding pure wind, its seat variations, and likewise when it is obstructed.

Through dry, cold, scanty, or light food; excessive sexual intercourse and severe insomnia; / improper treatment; excessive depletion of the doṣas and blood;

fasting, swimming, walking excessive distances, physical exercise, excessive exertion; / wasting of the dhātus; excessive emaciation from anxiety, grief, and disease;

uncomfortable beds and seats; anger, daytime sleeping, and fear; / suppression of natural urges, āma, physical trauma, starvation;

injury to vital points, and falling from fast-moving elephants, camels, or horses; / powerful wind, filling the empty channels in the body,

produces diverse diseases situated in the whole body or a single limb. / Their unmanifest symptom is known as the premonitory sign.

Its characteristic manifestation is that [symptom] becoming clear, while its abatement brings lightness again. / Contraction of the small joints, stiffness, breaking pain in the bones and small joints,

horripilation, delirium, rigidity of the hands, back, and head; / limping, lameness, kyphosis, emaciation of the limbs, sleeplessness,

destruction of the fetus, semen, and menses; twitching, numbness of the limbs; / and contraction of the head, nose, eyes, collarbones, and neck;

splitting pain, piercing pain, convulsion, stupor, and exhaustion: / such are the symptoms produced by aggravated wind.

Depending on the particular cause and seat, it causes specific diseases. / There, when vitiated wind is located in the visceral cavity, there is retention of urine and feces,

bradhna, heart disease, gulma, piles, and pain in the flanks. / When wind is aggravated in the entire body, there is twitching and cracking in the limbs,

the person is seized with pains, his joints feel as though bursting, / and there is retention of feces, urine, and flatus, colic, distension, urinary calculus, and gravel.

When it is situated in the anus, there is disease and emaciation of the calves, thighs, sacrum, feet, and back. / When it is situated in the stomach, there is pain in the heart, navel, flanks, and abdomen, thirst, eructation, visūcikā,

cough, dryness of the throat and mouth, and dyspnea. / Situated in the colon, it produces rumbling in the bowels, colic, and gurgling,

difficulty passing urine and feces, tympanites, and pain in the sacrum. / Vitiated wind can cause impairment of the sense organs such as the ears.

When wind is located in the skin, the skin is dry, cracked, numb, thin, black, pricked with pain, / stretched, accompanied by redness, and there is pain in the small joints.

When wind has entered the blood, there are severe pains with burning, discoloration, emaciation, loss of appetite, / eruptions on the body, and rigidity after meals.

When wind has entered the muscle and fat, the limb is heavy, intensely pricked with pain, / as if beaten with a staff or fists, painful, and severely fatigued.

When wind is aggravated in the marrow and bone, there is breaking pain in the bones and small joints, joint pain, loss of flesh and strength, / sleeplessness, and constant pain.

Situated in the semen, aggravated wind discharges it prematurely or retains it, or does so to the fetus, / and produces abnormalities [in them].

Wind that has entered the ligaments produces opisthotonos, emprosthotonos, khallī, kyphosis, / and diseases of the entire body or a single limb.

When wind has entered the vessels, the body has dull pain and swelling, withers, and twitches; / the vessels become numb, and either thin or enlarged.

When wind has entered the joints, there is swelling that feels like an air-filled bladder, / and extending and flexing are accompanied by pain.

[Thus the signs of wind according to its seats have been described.] When wind, excessively aggravated, enters one half of the body, / then, drying up the blood, the arm, the foot, and the knee,

it causes contracture in that half, twists the face, / and distorts the nose, eyebrows, forehead, eyes, and jaw.

Then food goes crookedly in the mouth, the nose becomes crooked, / the eye is fixed when speaking, and sneezing is suppressed.

His tongue is weak, twisted, drawn upward, / and his indistinct speech falters; the teeth become loose, the ears are impaired, and the voice cracks.

There is pain in the foot, hand, eye, calf, thigh, temple, ear, and cheek / in that half, or in the half of the face alone: that is facial paralysis.

When wind, lodging in the nape of the neck, enters the internal vessels, / it then causes stiffness of the neck, known as emprosthotonos.

The neck is bent inward, and the nape becomes intensely stiff; / there is clenching of the teeth, salivation, bending of the back, and rigidity of the head.

Yawning and closure of the mouth are also symptoms of emprosthotonos. / [Thus emprosthotonos has been described; opisthotonos is now explained:]

Powerful wind, drying up the external vessels situated in the back and nape of the neck, / produces dhanustambha, known as opisthotonos.

As he is bent like a bow, his head is drawn backward, / the chest is thrust forward, the nape becomes rigid, and the neck is crushed.

There is clenching of the teeth, yawning, flow of saliva, and loss of speech; / this, once its paroxysm has arisen, kills or produces deformity.

Wind situated at the root of the jaw dislocates the jaws from their joint, / causing the mouth to stay open or become rigid without pain.

Fixing the jaw, it produces lockjaw with the mouth closed. / When enraged, the convulsive wind repeatedly convulses the limbs.

Drying up the hands and feet, along with the vessels, ligaments, and tendons, / wind stiffens the hands, feet, head, back, and pelvis.

When the limbs are stiffened like a staff, it is daṇḍaka, which is incurable. / In conditions such as facial paralysis, the patient is healthy between paroxysms, but ill when one arrives.

The physician should avoid those who are afflicted by these various torments. / Wind, having struck one side, either the right or the left,

causes cessation of movement, pain, and loss of speech; / seizing half of the body and drying up the vessels and ligaments,

it contracts one foot or one hand, producing piercing pain and colic. / One should know that as a single-limb disease, and as whole-body when arising in the entire body.

Beginning at the buttock, gradually seizing the waist, back, thigh, knee, calf, and foot / with stiffness, pain, and piercing sensations, sciatica twitches repeatedly.

From wind, or from wind and phlegm accompanied by drowsiness, heaviness, and anorexia; / while khallī produces cramping in the foot, calf, thigh, and the root of the hand.

One should designate the remaining [disorders] by symptoms corresponding to their locations; / in all of these, one should observe the combination with bile and the other [doshas].

Wind is provoked by the depletion of tissues and by obstruction of its path; / wind, bile, and phlegm circulate through all channels in the body.

Indeed, due to subtlety, wind alone is the mover of the other two as well; / when provoked, it scatters them, throwing diseases here and there,

producing them due to the obstruction of its passage, and it dries up chyle and the other tissues. / When enveloped by bile, the sign is burning, thirst, colic, dizziness, and darkness [before the eyes];

burning sensation exacerbated by pungent, sour, salty, and hot foods, and a desire for cold. / Coldness, heaviness, colic, and marked relief by pungent and similar substances,

along with a desire for fasting, exertion, dry, and hot things, occur when enveloped by phlegm. / When enveloped by blood, there is severe pain with burning sensation arising between the skin and flesh;

there is reddish swelling, and circular patches appear; / as well as hard, discolored eruptions and swelling.

Tingling, and a sensation like the crawling of ants, occur when it resides in the flesh. / An unstable, unctuous, soft, cold swelling on the limbs, along with anorexia,

is to be known as āḍhyavāta; it is difficult [to cure] when enveloped by fat. / When enveloped by bone, however, the patient welcomes hot touch and pressure;

the bones feel as if breaking, sink down, and are pierced as if by needles. / When enveloped by marrow, there is bending, yawning, twisting pain,

and colic, but the patient finds comfort when it is pressed with both hands. / When situated in semen, there is lack of ejaculation, excessive ejaculation, or sterility.

When wind is enveloped by food, pain occurs in the belly during digestion and subsides when digested. / When wind is enveloped by urine, there is retention of urine and distension in the bladder.

There is severe constipation below, and cutting pain in its own site; / unctuous substances are quickly digested, and the person becomes distended after eating.

After a long time, pressed by food, he passes dry feces with difficulty; / there is pain in the pelvis, groin, and back, and wind moves in reverse.

There is distress in the heart when wind is enveloped by feces. / Dislocation of joints, lockjaw, contraction, hunchbacked posture, facial paralysis,

hemiplegia, wasting of limbs, lameness, khuḍavāta, / stiffness, āḍhyavāta, and whatever diseases reside in the marrow and bones—

these, due to the deep-seated nature of their location, succeed with great effort, or not at all; / but one should treat these when recent, in a strong patient, and free of complications.

Listen now to the proven therapeutic procedure that removes wind disorders. / In uncombined wind, free of secondary obstruction, one should treat initially with unctuous substances:

first treating the person with draughts of ghee, muscle fat, oil, and marrow; / then, comforting him when fatigued by unction, one should unctuate him again with milk,

with broths, or with meat juices of domestic, aquatic, and wetland animals combined with fat, / with milk puddings, kṛśarā gruels, and unctuous enemas containing sours and salts,

with nasal medications, nourishing foods, and, once well-unctuated, sweat him; / when well-anointed, with tubular, bed, or mixed fomentations combined with unctuous substances,

and likewise one should treat with various other sudations as appropriate. / A limb that is unctuated and sweated, even if bent or stiffened,

can be slowly bent as desired, like dry wood. / Tingling, piercing pain, aching, extension, swelling, stiffness, and contractions,

subside quickly in one who has been sweated, and suppleness arises. / And unction, when administered, quickly nourishes the desiccated tissues;

it increases strength, digestive fire, fleshiness, and vital breaths. / One should repeatedly treat him again with unctions and sudations;

thus wind disorders do not remain in an alimentary tract softened by unction. / If it does not subside through this procedure due to the presence of residual impurities,

one should purify him with mild medicines combined with unctuous substances: / either ghee prepared with tilvaka, or prepared with sātalā,

or he should drink castor oil with milk, which removes doshas and is beneficial. / For waste accumulated through unctuous, sour, salty, and hot foods

obstructs the channels and blocks the wind; therefore one must direct it downward. / A weak person who should not be purged should be treated with non-unctuous enemas,

or with digestive and appetising meals combined with those. / When he is purified and the digestive fire has risen, unction and sudation are beneficial again,

accompanied constantly by sweet, sour, salty, and unctuous foods, / and one should treat all of them with nasal medications and smoke inhalation.

Thus the general treatment of wind diseases has been declared. / In particular, however, when wind is situated in the digestive tract, the person should drink alkali,

or digest the wastes with digestive, appetising, or sour substances. / When it is situated in the rectum and colon, the procedure that cures upward movement of wind is beneficial;

when situated in the stomach, procedures that eliminate the respective dosha in one who has been cleansed; / when provoked throughout the entire body, massage and enemas along with unctuous enemas;

sudation, massage, tub baths, and pleasant food when residing in the skin; / cold plasters, purgation, and bloodletting when situated in the blood;

purgation, non-unctuous enemas, and pacifying therapies when situated in the flesh and fat; / one should conquer it with external and internal unctions when it has gone to the bone and marrow;

sexual excitation, and food and drink that promote strength and semen, are beneficial when it is in the semen; / or, seeing the semen's channel obstructed, one should administer purgation.

After the patient has been purged and eaten a meal, one should carry out the previously declared procedure. / When a fetus is dried up by wind, and also in children who are wasting,

milk prepared with sugar, kāśmarya, and madhuka is beneficial for resuscitation. / When it is provoked in the heart, milk prepared with aṃśumatī is beneficial;

when it is situated in the umbilical region, fish prepared with young bilva fruits; / when a limb is being gripped with twisting pain by wind, there should be a poultice;

when contracted, massage with oil prepared with black gram and rock salt; / when it has gone to the arms and head, nasal drops and a post-prandial draught [of unctuous substance];

below the navel, enema therapy and pressing nasal drops are commended. / In facial paralysis, nasal drops, head oil, and nourishing measures,

as well as tubular sudation and poultices made with flesh of wetland animals, are beneficial; / sudation combined with unction, and purgation, are indicated in hemiplegia.

Between the tendon and the ankle, venesection, enema, and cauterization / should be applied in sciatica; but in khallī, warm poultices

with milk puddings, kṛśarā, and meats combined with oil and ghee are commended. / When the mouth is gaping wide, having fomented the jaw and pressed it with both thumbs,

raising it with both index fingers, elevation of the chin is beneficial; / one should return what has slipped to its proper place, and bend down what is stiff after fomenting it.

One should administer the specific treatment according to each site, morbific factor, and the like. / Affusions, massages, and enemas with ghee, oil, muscle fat, and marrow;

unctuous fomentations, a place free of draft, and coverings; / meat broths, milks, and foods that are sweet, sour, and salty;

and whatever is nourishing—all that is praised for patients with wind disorders. / In a decoction of balā, the five roots, or the ten roots,

having prepared unctuous broths separately with the flesh of a goat's head, aquatic animals, wetland animals, or carnivorous creatures, / seasoned with yogurt, sour substances, and the three pungents,

one should feed the person afflicted with wind disorder with them, clearly salted. / Poultices too should be prepared from these very meats,

combined with ghee and oil, with sour substances, crushed, steamed, and boneless. / Troughs of leaf decoction, milk, and oil should be used for tub baths;

they are commended for those well massaged, as well as affusions for patients with wind disorders. / The flesh of wetland and aquatic animals, the ten roots, śatāvarī,

horse gram, jujube, black gram, sesame, rāsnā, barley, and balā, / one should cook in a pot together with muscle fat, yogurt, fermented gruel, and sour liquids.

One should administer tubular sudation, and also poultices with the pastes; / and ghee or oil prepared with them should be used for massage and draught.

Musta, yeast, sesame, kuṣṭha, deodar, salt, and nata, / prepared with yogurt, milk, and the four unctuous substances, make an effective poultice.

With porridge, vesavāra, boiled rice with milk, black gram, and sesame, / castor seeds, wheat, barley, jujube, sthirā, and the like,

combined with unctuous substance, the physician, having thickly plastered the painful limb, / should bind it with castor leaves at night and release it in the morning.

Then sprinkled with milk and water and again poulticed, / what was bound by day with hairy skins should be released at night.

Very cooling pastes and poultices made of oil-yielding fruits / ground with sour liquids, or with wind-destroying fragrant substances,

and also with milk puddings and kṛśarā combined with unctuous substance, should be applied. / Next we shall declare unctuous formulations, nectar-like,

for pacifying various diseases in those afflicted with dry, uncombined wind. / In a droṇa of water, one should boil four-pala portions of the ten roots,

along with prastha-measured portions of barley, jujube, and horse gram; / when the liquid is reduced to a quarter, with the pasted restorative herbs and sugar,

as well as dates, kāśmarya, grapes, jujube, and phalgū, / along with milk, a prastha of ghee prepared cures isolated wind.

It should be administered without complication in draughts, massages, and enemas. / Citraka, dry ginger, rāsnā, pauṣkara, pippalī, and śaṭī—

having ground these, one should cook ghee; it is supreme in dispelling wind disorders. / In milk boiled with balā and bilva, one should cook ghee scum;

a śukti or a prakuñca of it is used as nasal drops when wind has gone to the head. / Having crushed the bones of domestic, wetland, and aquatic animals, one should boil them in water;

that unctuous fat one should boil again with a decoction of the ten roots, / with pastes of jīvaka, ṛṣabhaka, āsphotā, vidārī, and kapikacchū,

and wind-destroying restorative herbs, with two parts of milk. / That, when prepared, through nasal drops, massage, draught, and unctuous enema,

swiftly expels wind situated in the vessels, joints, bones, and internal organs. / For those whose marrow is diminished and whose semen and ojas are depleted,

this, like nectar, would bring about strength and nourishment. / Likewise, fresh muscle fat obtained from crocodiles, fish, tortoises, and porpoises,

prepared by this procedure, is commended for nasal drops and draughts. / There should be a prastha of triphalā, two kuḍavas of horse gram,

bark of kṛṣṇagandhā and āḍhakī five palas each, / two [palas] each of rāsnā and citraka, and ten roots one pala each;

one should boil them in a droṇa of water; when reduced to a quarter, a prastha-measured portion each of / wine, fermented gruel, sour yogurt, saubīraka, tuṣodaka,

juice of jujube, pomegranate, and vṛkṣāmla, oil, muscle fat, ghee, / marrow, and milk, and six palas of the restorative herbs

added as paste, one should cook this great unctuous formulation properly. / When wind has gone to the vessels, marrow, and bones, in patients afflicted in the whole body or a single limb,

and in tremors, convulsions, and colic, one should apply it for massage. / Having taken the fresh juice from the roots and leaves of nirguṇḍī,

oil prepared with an equal amount of it is beneficial in sinus ulcers, obstinate skin diseases, and wind afflictions, / as well as scabies and scrofula, through draught, massage, and filling.

And [oil] prepared in the decoction of cotton seeds and horse gram dispels wind. / In fresh radish juice equal to milk, yogurt should be kept for three days;

with three prasthas of that sour [yogurt], one should cook one prastha of oil / along with liquorice, sugar, rāsnā, rock salt, fresh ginger, and dry ginger,

well-ground, one pala each; through draught and through massage it dispels wind. / Having boiled oil cake aged for many years with a decoction of the five roots,

and strained its liquid, one should cook a prastha of oil / with eight times as much milk; this dispels all wind disorders,

and it is commended especially when wind is combined with phlegm. / One añjali each of barley, jujube, horse gram, śreyasī, dried radish,

and bilva, one should boil with sour liquids; / with that decoction, along with sour fruits and pungent herbs

ground into paste, oil prepared should be used by one afflicted with severe wind disorders in the cold [season]. / Hear now of other oils for all wind disorders,

fit for the four modes of administration, promoting longevity, strength, and complexion, / curing disorders of menstrual blood and semen, and generating offspring,

free from complications, proven, and removing all morbific factors. / In the decoction of one tulā of sahācara, one should cook an āḍhaka of oil,

having added ten palas of root paste and four times as much milk; / when this is cooked, the physician, having dissolved eighteen palas of sugar powder,

should employ this in severe wind disorders. / Two prasthas of fresh gokhru juice, with an equal amount of milk,

six palas of ginger, and eight palas of jaggery; / one should give a prastha of oil cooked with these in all wind afflictions.

When the oil is digested, a regimen of gruel with milk is commended. / One hundred [palas] of balā, a quarter of guḍūcī, and an eighth part of rāsnā

boiled in one hundred āḍhakas of water, and when reduced to a tenth part of the decoction, / [one should take] an āḍhaka of oil along with equal parts of curd whey, sugarcane juice, and fermented vinegar,

and cook it with half as much goat's milk, and with pastes of these, weighing one pala each: / śaṭī, sarala, dāru, elā, mañjiṣṭhā, aguru, candana,

padmaka, ativiṣā, mustā, śūrpaparṇī, hareṇu, / yaṣṭyāhva, surasā, vyāghranakha, ṛṣabhaka, jīvaka,

palāśarasa, kastūrī, nalikā, jātikoṣa, / spṛkkā, kuṅkuma, śaileya, jātī, kaṭuphala, ambu,

tvac, kunduru, karpūra, tutuṣka, śrīnivāsaka, / lavaṅga, nakha, kakkola, kuṣṭha, māṃsī, priyaṅgu,

sthauṇeya, tagara, dhyāma, vacā, madanapallava, / together with nāgakeśara. When it is cooked and taken down [from the fire], one should cast in

a paste of patra; then strained, one should administer it according to rule. / Dyspnea, cough, fever, hiccup, vomiting, gulmas, injury, consumption,

splenic disease, wasting, epilepsy, and misfortune it destroys. / This balā oil is excellent, a destroyer of wind disorders.

([Thus] spoken to Agniveśa by his teacher Kṛṣṇātreya.) Thus ends balā oil. / One should boil five tulās of amṛtā in eight droṇas of water;

when a fourth remains, one should cook two āḍhakas of oil with an equal amount of milk, / along with [pastes of] elā, māṃsī, nata, uśīra, sārivā, kuṣṭha, candana,

balā, tāmalakī, medā, śatapuṣpā, ṛddhi, jīvaka, / kākolī, kṣīrakākolī, śrāvaṇī, atibalā, nakha,

mahāśrāvaṇī, jīvantī, vidārī, kapikacchu, / śatāvarī, mahāmedā, karkaṭākhyā, hareṇu,

vacā, gokṣuraka, eraṇḍa, rāsnā, kālā, sahacara, / vīrā, śallakī, mustā, tvak, patra, ṛṣabhaka, bālaka,

together with elā, kuṅkuma, spṛkkā, and tridaśāhva, each weighing one karṣa, / with three karṣas of mañjiṣṭhā, and eight palas of madhuka.

With these pastes, that [oil] brings those whose virility, digestive fire, and strength are depleted, whose minds are clouded, / and who are afflicted by psychosis, discontent, and epilepsy, back to their natural state.

It is excellent for removing wind disorders, the foremost oil named after amṛtā. / (Spoken by the teacher Kṛṣṇātreya, revered by physicians.) Thus ends amṛtādya oil. / In a decoction of one thousand [palas] of rāsnā, one should cook a droṇa of oil / with the ground aromatic substances of the Himalayas and the elādi group; it dispels wind afflictions.

This same method applies to aśvagandhā, prasāraṇī, and the two balās; / or one may cook balā and the others separately with their decoction, paste, and milk. / Thus ends rāsnā oil. / Fresh radish juice, milk, oil, curd, and sour kāñjika, / in equal parts, one should cook with pastes of balā, citraka, rock salt,

pippalī, ativiṣā, rāsnā, cavikā, aguru, śigru, / bhallātaka, vacā, kuṣṭha, śvadaṃṣṭrā, viśvabheṣaja,

puṣkarāhva, śaṭī, bilva, śatāhvā, nata, and dāru. / That, when prepared and drunk, destroys the most severe disorders consisting of wind. / Thus ends mūlakādya oil. / In a decoction of two hundred [palas] of vṛṣa root and one hundred of guḍūcī, / and of citraka together with aśvagandhā, one should cook an āḍhaka of oil,

with milk; one should give it to one broken down or shattered by wind. / And prepared with the paste-additions of the previous oil, it will have superior qualities. / Thus ends vṛṣamūlādi oil. / Rāsnā, śirīṣa, yaṣṭyāhva, ginger, sahacara, amṛtā,

syonāka, dāru, śampāka, hayagandhā, and trikaṇṭaka: / one should prepare a decoction from ten-pala portions of these.

Then, with that decoction and with one-karṣa portions of all the aromatic substances, / along with curd, fermented gruel, māṣa water, and fresh radish and sugarcane juices,

each measuring a prastha, one should cook a prastha and a half of oil. / It relieves splenic disease, retention of urine, dyspnea, cough, and wind diseases;

this is known as mūlaka oil, promoting complexion, lifespan, and strength. / Thus ends mūlaka oil. / With the juices of barley, kola, kulattha, fish, śigru, bilva, / and radishes, an oil combined with curd and milk,

the physician, having prepared it, should administer; it removes all wind diseases. / And an oil prepared with garlic juice and these [ingredients] dispels wind.

One should also cause a woman who has bathed after her menstrual period to drink these oils; / for having drunk any one of them, even a barren woman may give birth to a son.

And the oil named after aguru that was described for cold fever, / prepared hundreds of times, dispels wind diseases.

The oils that will also be described under vātaśoṇita, / those too one who desires therapeutic success should employ for the pacification of wind.

There is no medicine superior to oil for removing wind; / because of its pervading, hot, heavy, and unctuous qualities, and from processing, it becomes exceedingly strong.

Therefore, when processed hundreds or thousands of times with wind-dispelling groups [of herbs], / it swiftly destroys diseases situated in the subtle channels.

A composite therapeutic procedure is commended when wind is combined [with other doṣas], / and especially when the channels are obstructed by pitta and the other [doṣas].

When it is obstructed by pitta in particular, one should carry out cold / and hot treatments alternately, and jīvanīya ghee is commended.

Meat of arid-zone animals, barley, śāli rice, maintaining enemata, milk enemata, / purgation, and drinking milk boiled with the five roots and balā;

and affusion with madhuyaṣṭī, balā oil, ghee, and milk, / or one should perform it with a decoction of the five roots or with cold water.

When obstructed by kapha, barley foods, wild animals and birds, / sudations, sharp non-unctuous enemata, emesis along with purgation,

aged ghee, as well as sesame oil and mustard oil, are beneficial. / When wind is combined with both kapha and pitta, one should overcome pitta first.

Considering kapha to have reached the stomach, one should perform emesis;

in the colon, purgation; and similarly when pitta has spread everywhere. / When phlegm, liquefied by sudations, is located in the colon,

or when pitta shows its symptoms [there], one should eliminate both of them with enemata. / Wind followed by phlegm [one should eliminate] with hot [enemata] combined with cow's urine;

with non-unctuous enemata combined with milk, one should eliminate [wind] conjoined with pitta; / and one should administer unctuous enemata with oils prepared with sweet drugs.

When situated in the head with kapha, however, one should administer smoking, nasal medication, and the like. / When pitta and kapha are expelled, whatever wind following the channels of the chest

may remain, the treatment for pure wind should be carried out there. / When [wind is] obstructed by blood, one should perform the treatment for vātaśoṇita.

In āmavāta, one should employ [treatment] that destroys urinary anomalies, wind, and fat. / Sudations, unction, meat juice, milk, and fats are beneficial when it is obstructed by muscle tissue.

When located in bone and marrow, the great unctuous formulation [is used]; when obstructed by semen, as previously [described]. / When obstructed by food, vomiting of that [food], digestives, appetisers, and light diet [are indicated].

Diuretics when obstructed by urine, sudations, along with urethral enemata; / when by feces, castor oil and treatment as in unctuous udāvarta.

Whichever doṣa is strong and situated in its own site, one should first conquer that by means of its own remedies, / either through emetics, purgatives, enemata, or palliative therapy.

(Thus is stated [the treatment] when wind is obstructed by pitta and the like respectively.) Now listen regarding the mutual obstruction of the five winds,

the characteristics being spoken by me in detail and in brief, O sinless one! / Prāṇa obstructs udāna and the others, and they also obstruct prāṇa.

Likewise udāna and the others [obstruct] each other, every one in proper order. / These are twenty mutual obstructions of those that are aggravated

among the five winds; one should properly infer them. / Recognizing voidness of all sense faculties, loss of memory and strength,

as the sign when prāṇa is obstructed by vyāna, the procedure there is directed above the clavicle. / Excessive sweating, horripilation, skin disorders, numbness of the limbs

occur when vyāna is obstructed by prāṇa; unctuous purgation is indicated there. / When samāna is obstructed by prāṇa, there would be dullness, stammering, and muteness;