Garudapurana 1.166

The glorious Garuḍa Mahāpurāṇa—166 / Dhanvantari said: / I shall explain to you the diagnosis of wind diseases, O Suśruta; listen to that! / For obstruction alone is the cause in the statement of all harmful conditions.

The unseen, vitiated wind pervades the body indiscriminately; / it is Viśvakarman, the soul of all, of universal form, Prajāpati,

the creator, sustainer, omnipresent Viṣṇu, destroyer, Death, and the end-maker. / Thus it is declared, and therefore effort should always be made with care.

When knowledge of its defect is stated, the natural and abnormal functions [are understood]; / and having comprehended the varieties of defects collectively and individually,

the abnormal activity of this powerful [wind] is fivefold in each case; / it is described here divided with its diagnosis and symptoms.

When wind is provoked by things causing depletion of the bodily tissues, it does not remain subdued; / it repeatedly fills the spaces of the channels.

Covering the aperture after they are filled with the defect, / your wind, once provoked, produces colic, abdominal distension, rumbling in the bowels,

retention of feces, loss of voice, stiffness of vision, back, and waist; / and it indeed produces other difficult complications in the body:

vomiting arising from the stomach, asthma, cough, cholera, / itching, obstruction, sweat, and other diseases above the navel;

affliction of the sense faculties such as the ear, cracking and dryness in the skin, / it causes acute pain, dyspnea, disorders from artificial poison, and discoloration;

distension at the end of the intestine, loss of appetite, emaciation, dizziness, / tumors situated in flesh and fat, roughness on the skin and the like.

A heavy limb is pricked intensely, as if struck by a stick or a fist; / situated in the bone, it indicates severe pain in the thighs, joints, and bones.

Situated in the marrow, [it causes] instability in the bones, sleeplessness, and continual pain; / [situated in semen, it causes] premature discharge, retention, or defect of the semen.

Affecting the semen situated in this or that embryo, [it causes] distension and emptiness in the head; / situated in that place, provoked, it causes swelling and distress.

The wind located in a joint feels like a water-filled bellows, causing wasting; / residing in the whole body, it causes pricking, tearing, throbbing, and crushing pain,

stiffness, convulsions, sleepiness, crushing of joints, and trembling. / When, however, provoked, it repeatedly enters all the blood vessels, / then it convulses the limb; this disease is known as convulsions (ākṣepaka).

When the wind, obstructed below, goes upward again, / then, seizing the heart, it afflicts the head and temples.

It convulses the limbs all around, or bends his jaw; / breathing is drawn with difficulty, and he closes both eyes.

He coos like a dove and becomes unconscious; this is apatantraka. / That very wind, joined in the left nostril [or] in the heart,

attains ease at times, and at other times becomes distressed; / and that which arises from trauma is considered the most difficult to cure.

Then there is suppression of sweat for him; when the wind, traversing the body, / pervades the entire body, where it is extended again,

and entering the internal tissues, it causes arrest of bodily urges and stiffness of the eyes, / yawning, exhaustion, and destruction of the power of the teeth;

external pain in both flanks, stiffness of jaw, back, and head, / bending backward of the body, the head drawn toward the back and heart,

and the chest is thrust upward there, or the shoulder is bent then; / discoloration on the teeth and mouth, and lack of sweat from the limbs.

They declare opisthotonos (bāhyāyāma) and lockjaw (hanustambha) for the patient suffering from wind; / having reached feces, urine, and blood, the provoked winds

stretch all regions of the body from head to foot; / in a pale person who remains [so], the bending due to a wound (vraṇāyāma) is greatly aggravated.

In all convulsions, relief occurs during the remission of the paroxysm in the limbs. / Due to tongue-scraping, eating hot foods, and excessive pride,

the provoked wind situated at the root of the jaw, stiffening the jaw, / causes the mouth to be either open or closed.

That is lockjaw (hanustambha); by it, chewing and speaking occur with difficulty. / The wind, stiffening the vessel that conveys speech, paralyzes the tongue;

that is tongue-paralysis (jihvāstambha); by it, there is inability regarding food, drink, and words. / From carrying heavy burdens on the head, from excessive laughter and talking,

from an uneven pillow, and from chewing hard substances, / the wind increases, and situated high up due to those wind-provoking causes,

it distorts the face, and loud laughter and gaze [are impaired]; / then it makes his power of speech feeble and his eyes fixed and motionless.

Looseness of teeth, loss of voice, loss of hearing, fixed gaze, / loss of smell, loss of memory, panic, and dyspnea arise,

spitting, pain in the flank, closure of one eye, / acute pains above the collarbone, or paralysis affecting half the body.

Some call that facial paralysis (ardita), while others call it monoplegia (ekāṅga). / Resorting to blood, it affects the vessels that support the head;

dry, painful, and dark, that headache is incurable. / And the wind, seizing the body as well as the tendons,

destroys either flank; that is called hemiplegia (pakṣāghāta). / Half of the entire body becomes disabled and senseless.

Some know it as monoplegia (ekāṅgaroga), others as armpit pain; / when the wind has resorted to the whole body, there is obstruction and paralysis of all limbs.

Paralysis caused by pure wind is considered the most difficult to cure; / and that combined with another [defect] is difficult, [especially when] aggravated due to tissue depletion.

With its channels obstructed by raw undigested matter (āma) and accompanied by kapha, it stiffens the limbs. / Every daṇḍāpatānaka is indeed incurable.

Arising from the base of the shoulder, wind situated there constricts the vessels / and brings about bāhuka, which destroys the arm's outward mobility.

That which [afflicts] the tendons extending towards the fingers from behind the arm, / destroying the function of the arms, is termed visūcī.

When wind lodged in the hips convulses the tendon of a thigh, / a person becomes lame (khañja); when both thighs are incapacitated, he is crippled (paṅgu).

When one trembles at the commencement of walking and walks as if limping, / one should recognize that as kalāyakhañja, whose joint bindings are loosened.

By indulging in foods that are cold, hot, liquid, dry, heavy, and unctuous, / during both digestion and indigestion, as well as by fatigue, agitation, unctuous substances, and night-waking,

the disordered kapha, greatly accumulated in its proper time, / overpowers the other dosha and spreads through the body.

Filling the inside of the thigh bones with immobilized kapha, / the cold wind then bathes the thigh bone.

With dark limbs, numbness of limbs, drowsiness, fainting, anorexia, and fever: / they call this ūrustambha; others call it external wind (bāhyavāta).

A painful swelling caused by wind and blood in the middle of the knee / should be known as kroṣṭukaśīrṣa, resembling the large head of a jackal.

When pain arises in the foot placed unevenly or from exhaustion / due to wind seizing the ankle, they call that vātakaṇṭaka.

When wind afflicts the tendons of the heel or toes, or the throat, / seizing them with shooting pain, they declare that to be gṛdhrasī.

One whose feet tingle and also become numb / should be known as having pādaharṣa, born of the aggravation of kapha and wind.

Wind combined with pitta and blood produces a burning sensation in the feet, / especially when walking; one should designate that as pādadāha.

Thus ends the one hundred and sixty-sixth chapter, named 'Diagnosis of Wind Diseases', in the section on conduct, the first part of the first section of the glorious Garuḍa Purāṇa.