is regarded as identical with the divine energy of eternal life (God), Inasmuch as it is unconditional and absolute in its actions and effects, eternal and self-origined, and is subtile and all-pervading (like the sky and the atoms). It is the primary factor, which determines the principle of cause and effect in all forms of created things, whether mobile or immobile. It is so called (Vdyu) from the fact of its coursing (skr. Va — to move) throughout the universe. It determines the growth, origin and disintegration of all animated organisms, and as such, it receives the homage of all created beings. Although invisible in itself, yet its works are patent or manifest. It is cold, light, mobile, dry and piercing, and follows a transverse course. It is characterised by the two attributes (proper-scnsibles or Gunas) of sound and touch. It abounds in the fundamental quality of Rajas (principle of cohesion and action), is of inconceivable prowess, propels all the deranged or obstructing prinicples (Doshas) in the organism, (or in other words, is primarily concerned with the deranged principles of the body which are pathogenic in their actions). It is instantaneous in its action, and radiates or courses through the organ- ism in constant currents. It has its primary field of action in the intestinal tract (Pakvadhana) and the rectum (Guda). In Its deranged state, it is the principal factor, which, (In combination with the deranged PIttam and Kapham), lies at the root of all diseases, and Is accordingly termed the king of diseases (Rogarat). 3.
The action of Vayu in its normal
State : — Now, hear me describe the symptoms, which
mark the Vayu, as it courses through the organism.
The Vdyu, in its normal or undisturbed condition, main-
tains a state of equilibrium between the different Doshas
and the root principles of the body (Dhatu) ; it further
Chap. I.] NIDANA STHANAM. 3
tends to maintain uniform state in the metabolism of the body, (protoplasmic, Agni*) and helps the organs of sense-perception in discharging their specific functions. The bodily Vayu, like the Pittam in the organism, is grouped under five different subheads according to the difference in its functions and locations, and is classified as the Prana, Udana, Samana, Vyana and Apana.f These five classes of Vayu, located in their specific regions, contribute towards the integration and main- tenance of the body. 4 — 6
The Prana Vayu :— The Vayu, that courses in (governs)the cavity of the mouth, | is called the Prdna, its function being to force down the food into the cavity of the stomach, and to assist the different vitalising principles of the body (such as the internal heat or fire etc.) in dis- charging their functions in life, and to contribute to the I general sustenance of the body. A deranged condition of this particular kind of Vayu (Pnina) is usually followed by hic-cough, dyspnoea and other kindred distempers. 7.
The Udana Vayu : —The most Important of the vital Vayus, which courses (sends its vibrations) upward, is called the Udana. It produces speech, song, etc. In its deranged state it brings on diseases which are speci- fically confined to regions lying above the clavicles. 8.
The Samana Vayu :— The Samana Vayu 'courses in (governs) the stomach (Amashaya) and in the
* See Introduction Vol. I. p.p. XLVIII— XLIX Mahamahopadhyaya Dvarka Natha Kavlratna interprets this Agni as digestive heat (/athardgni).
t The Prana Vayu is identical with the energy of the nerve centre in the medulla ; the Udana with that of the one which is situated in the speech centre. The Samana is same as the energy of the epigastric plexus, the Udana is same as the energy of the Motor-Sensory Nerves, and the Apana is identical with the force of the Hypogastric plexus,
X The field of its action includes the regions of the heart, throat, bead and the nose.
"4 THE SUSITRUTA SAMHITA. tChap. 1.
region of intestines (Pakvdshaya). Its functions consist in digesting the chyme brought down into the intestines in unison with the digestive ferment (Agni), and especially in disintegrating its essence from its refuse or excreted matter. A deranged or aggravated condition of the Samana Vayu causes dysentery, Gulma, and impaired digestion, etc. 9.
The Vyana Vayu :— The Vayu known as the
Vyana courses (acts) through the whole organism, and its
functions consist in sending the lymph chyle, etc. all
through the body and in helping the out-flow of blood
(Asrik^ and perspiration. Five kinds of muscular move-
ments* are ascribed to the action of the Vyana V^yu,
a deranged condition of which is generally attended
with diseases which are not confined to any particular
region, member, or organ of the body, but are found to
affect the whole organism (such as, fever, etc), ro.
The Apana Vayu :— The Vayu known as the
Apana acts in the lower region of the intestines
(Pakvadhana). Its functions consist in bearing down the
foetus and the faeces and in evacuating the urine, semen
and catamenial blood. An enraged condition of this Yiyu
tends to bring on serious diseases, which are peculiar to
the urinary bladder and the distal portion of the large
intestine (Guda). An aggravated condition of both the
Vyana and Apana Vayus may produce Prameha and
disorders of the seminal fluid, while a simultaneous
excitement of the five vital Vayus leads to a sure and
speedy termination of life. 11-12.
Now we shall describe the nature of diseases, brought
about by the localization of the variously aggravated
Vayus in the different parts of the body. — In the cavity
* Such as expansion, flexion, lowering down ancj lifting up or lateral thrusting of any part of the body.
Chap. I.] NIDANA STIIANAM. 5
of the Stomach (Amashaya) the deranged or aggra- vated Vayu gives rise to vomiting, vertigo, epileptic fits, thirst and pain at the sides (Pars'va Sula) and about the region of the heart (Hridgraha). In the intestines (Pakvashaya) the enraged or disturbed Vayu gives rise to a rumbling in the intestines, a piercing pain about the region of the umbilicus, scanty and painful urination and stool, or their entire suppression (Andha), and pain about the region of the coccyx (Trika). 13 — i 5. Similar- ly, incarcerated in the sense-organs, such as the cars, etc. it tends to deprive them of their respective faculties. In the .skin (lymph chyle) it produces a discolouring of the complexion, parchedness and twitching in the skin, and causes a complete local anaesthesia, giving rise to a tingling, piercing pain in the skin, which spontane- ously bursts, or becomes marked with cracks and fissures. Similarly, the aggravated Vayu interfering with the principle of blood gives rise to ulcers. In the flesh, it produces painful nodes and tumours (Granthi), while in the principle of fat it brings on almost painless tumours (Granthi) unattended with any kind of ulcer. Incar- cerated in the veins &c. (Sira) it produces a stiffening or painful contraction, or a varicose or neuralgic condition ; in a ligament (Sndyu), it produces numbness (anaesthesia), palsy, aching pain and convulsive jerks ; in a long joint, it tends to deprive it of its contractibility and produces a painful inflammatory swelling (about the affected part). In the bones it produces a wasting (atrophy) of the bones which crack and begin to spontaneously burst, attended with the characteristic bone-ache. Again in that important principle of life, the marrow, it tends to dry it up and produces a sort of pain, extending all over the body which knows no respite or abatement. Similarly, in the principle of semen it tends to produce a scanty,
6 THE SUSHRUTA SAMHITA. [Chap. I,
defective, or excessive emission of that vital fluid, or a complete stoppage thereof. i6 — 23.
The Vayu, thus disturbed and agitated, affects in succession the lower and the upper extremities of the body, and the head, or extends all over the body and deranges all its root-principles (Dhatu). The symptoms, which mark such conditions of the body, are numbness (paralysis), convulsive contortions of the limbs (Akshepa), anaesthesia, and various kinds of pain(Sula),and swelling (Sop ha) of the body. The deranged Vdyu, having enter- ed the natural seats of the Pittam or Kapham, develops symptoms, which are peculiar to either of them, and gives rise to numerous diseases. 24 — 25.
The symptoms, which characterise the union of the deranged Vayu with the Pittam (in its particular seat) are a burning sensation, heat, thirst, and loss of conscious- ness, in addition to the symptoms of the Vataja disease so generated in that particular part of the body, while a similar unison with the Kapham develops coldness, swelling and heaviness (o( the affected part). The disturbed or agitated Vayu in unison with the principle of blood gives rise to a sort of pricking pain (pins and needles in the affected locality), which can not bear the least touch, or is marked by complete anaesthesia, and symptoms, peculiar to the deranged Pittam, follow in its train. 26 — 28.
Vomiting, and a burning sensation, etc. in the body,
mark the instance when the Prana Vayu is surcharged
(Avrita) with the Pittam ; while weakness, lassitude,
somnolence and a general discolouring of the com-
plexion ( D. R., — loss of taste) characterise a case
when it is surcharged with the deranged Kapham A
burning sensation in the body, loss of consciousness or
epileptic fits, and a sense of giddiness (vertigo) and
Chap. I.] NIDANA STllANAM. 7
physical languor are the indications, which distinguish
a case of the Udana Vayu being surcharged with the
Pittam ; while a stoppage or absence of perspiration,
appearance of goose-flesh on the skin, impaired diges-
tion, coldness and numbness of the affected part
characterise a case of the same being surcharged with
the Kapham. 29—32.
Copious flow of perspiration, heat with a burning sensation in the body, and epileptic fits indicate a case when the Samana Vayu has become united with the Pittam ; while a copious flow of stool and urine, and an excess of mucous secretion (Kapham) from the nose (fluent coryza) etc. and horripilation mark a case, where it has become saturated with the Kapham. 33 — 34.
Heat and a burning sensation in the affected part
and a profuse mcnorrhagia mark a case when the
Apana Vayu becomes surcharged with the Pittam, where-
as a sense of heaviness in the lower limbs characterises
a case when it becomes overcharged with the Kapham.
35—36.
[Symptoms such as,] burning and jerking in the
limbs, and a sense of physical languor become manifest
in the event of the Vyana Vayu being surcharged with
the Pittam, while a general heaviness of the limbs, stiff-
ness or numbness of the bone-joints, and an incapability
of locomotion indicate the fact of its being surcharged
with the Kapham. 37—38.
The Nidanam of Vsita Raktam :—
An over-indulgence in grief, excessive sexual inter-
course, inordinate physical exercise, drinking large
quantities of wine, observance of a regimen of diet and
conduct in a particular season of the year which is im-
proper to it, use of articles of food which are not con-
genial to one's own temperament and an improper or
^ THE SUSHRUTA SAMHITA. [Chap. I.
baneful use of such oleaginous substances (as oil, clari- fied butter etc.) are the factors, which vitiate in common the blood and Pittam of a person. The foregoing causes especially tend to vitiate or agitate the Vayu and blood in persons of delicate constitutions, or in corpulent persons, or in those who observe a form of perfect continence. 39.
The vital Vayu becomes enraged or agitated by exces- sive riding on horses, camels or elephants, or through the lifting or carrying of great weights, etc., or by an in- ordinate indulgence in things which are possessed of the specific virtue of enraging or aggravating that vital principle. On the other hand, an over-indulgence in such articles of food as are heat-making in their potency, or a surfeit of edibles largely composed of sharp, acid or alkaline substances, as well as a large consumption of potherbs etc., or an exposure to heat tends to vitiate the blood of the organism, and which, on account of such contamination, tends to speedily obstruct the passage of the fleet-coursing Vayu. The Vayu, thus impeded in its course, Ibecomes more and more agitated each moment, and is prone to speedily agitate the blood in a similar way. The antecedence of the term "Vata" or "Va}^u" in the nomenclature of the disease (Vata-Rakta) is owing to the precedence accorded to the action of the deranged Vayu in bringing about the malady, although it effects this In concert with the vitiated blood of the organism. 40.
Similarly, the disease brought about by the agitated
Pittam, in conjunction with the vitiated or agitated blood,
is called the Pitta- Raktam, while the one incidental
to the combination of the deranged Kapham with
the vitiated blood is called Kapha-E/aktam. In a case
of Vata-Raktam, the legs, or the lower extremities can
