The Classical Doctrine of Indian Medicine: Its Origins and its Greek Parallels c12.s3.2

c12.s3.2

[1] We will now explain the etiology of the diseases of the wind.² [2] Suśruta questioned Dhanvantari, the best of those who supported the Order, born with ambrosia¹, after having saluted his feet. [3] “O, the best among those who talk, tell me the localisation, the function and the ills of the wind in a natural state and disturbed by excitants”. [4] Having heard his discourse, the best of the doctors replied: *General Theory of the Wind*: “The Being existing by himself, that Blessed one is, it is said, the wind. [5] Since it depends only on itself, existed perpetually and also because it goes everywhere, it is for all the objects the universal soul to whom the entire world renders homage.² [6] It is he, the efficient cause of the beings³, in their conservation, their birth and their destruction. Not manifest but with its action manifest⁴, it is sharp, cold, bitter.⁵ [7] It goes horizontally, has two properties⁶, and lots of passion.⁷ Its power is inconceivable, it is the conductor of the elements of troubles⁸, it shines among the multitude of ills.⁹ [8] It acts promptly, circulates constantly. It has its seat in the intestines and in the rectum. Teach me its characteristics when it circulates in the body. [9] Normal Functions of the Wind in the Body: When it is not excited, the wind ensures the equilibrium of impurities, of the organic elements and of fire, the entering into contact (the sensation) in the domains (of the faculties)¹ and the normal occurrence of various activities. [10] Just as fire is divided into five as regards names, as regards seats and its own functions, similarly is the wind divided, which has only one denomination, one localisation and one activity.³ [11] The breath of the front and the breath on high, the concentrated breath, the diffused breath and the breath below are the five winds which, when they keep their places, keep the corporeal being going. [12] The wind which circulates in the body is called the breath of the front, prāṇa⁴, it sustains the body, makes nourishment enter inside and supports the breaths.⁵