The Compendium of Caraka 6.28

English (machine translation) 6.28

Language: English

6.28.1

Now we shall expound the treatment of wind disorders.

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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.

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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.

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

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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.

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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.

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

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

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

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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.

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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.

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

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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.

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

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

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

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

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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,

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

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

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

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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,

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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,

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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.

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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,

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

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

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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.

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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.

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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.

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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.

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

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

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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.

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

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[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,

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

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

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

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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.

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

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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.

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

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

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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.

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

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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.

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

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

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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.

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

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

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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.

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

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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.

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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].

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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.

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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,

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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];

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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,

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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;

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

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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,

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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;

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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,

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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.

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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.

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

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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.

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

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

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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.

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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:

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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,

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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,

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

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

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

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

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

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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,

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

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

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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,

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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,

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

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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,

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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;

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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;

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

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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;

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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.

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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,

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

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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;

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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];

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

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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.

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

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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,

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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.

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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;

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

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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,

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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,

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

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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;

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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,

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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.

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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.

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

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

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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.

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

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

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

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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,

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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,

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

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

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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;

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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;

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

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

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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,

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

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

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

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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,

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

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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,

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

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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.

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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;

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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,

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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,

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

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

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

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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,

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

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

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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,

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

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

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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

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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,

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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,

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

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

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

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

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

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

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

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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,

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

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

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

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

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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.

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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.

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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,

6.28.168

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

6.28.169

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,

Linked texts (1)

Carakasaṃhitā — Agniveśa (Āyurveda) & Caraka, Sanskrit