2. Presenter,
DR KAVYA K
2ND YEAR PG SCHOLAR
DEPT OF AYURVEDA SAMHITA & SIDDHANTA
GOVT. AYURVEDA MEDICAL COLLEGE &
HOPSITAL, MYSURU
Under the guidance of
DR SHREEVATSA
PROFESSOR & HEAD
DEPT OF AYURVEDA SAMHITA & SIDDHANTA
GOVT. AYURVEDA MEDICAL COLLEGE &
HOPSITAL, MYSURU
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4. INTRODUCTION
The word Shwasa refers to both Prakrut (normal) and Vikruta (abnormal)
condition of ShwasaKriya. Since Vedic kala description of physiology of Shwasakriya, clearly
indicates the path, structures through which the Shwashocchvasa Kriya take place. Here it is
mentioned that air (Vata) in the form of Prana and Apana enters in the Nasika.
Charak clearly indicates ShwasaKriya avarodha as the involvement of PranvahaSrotasa
(Charaka VI 5/18). The Mool of PranvahaSrotas is Hridaya and Mahasrotas (elementary canal-
Charak Vi 5/18).
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5. ShwasaKriya (physiology of respiration):
“VatamPranenaApanenaNasike”. (YAJ 15/12)
Vata enters into the Nasa as Prana & Apana. This is the first description of
ShwasaKriya in Vedic literature, which clearly indicates inspiration & expiration. The first
breath of newly born till last breath, this process continues. And so to understand the
physiology of ShwasaKriya, it is necessary to understand the PranvahaSrotas. The
complete process of SwasaKriya mainly depends upon Pranvayu &Udanvayu. So the
knowledge of different types of Vayu is necessary to understand the ShwasaKriya.
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6. DERIVATION OF SHWASA
1. The word Shwasa [SHWASA] is derived from SWASE DHATU after application of
DHANJ PRATYAYA' which means Inspiration and Expiration of respiration and type of
disease
SHWASA = SWASE [pul] + DHANJ pratyaya
(a) Vayu Vyapara
(b) Rogabhedha
2. IN "SABDA STOMA MAHA NIDHI" the word SHWASA ' is derived from SHWASA dhatu
by applying dhunj" pratyaya means both phases of respiration and type of disease".
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7. 3. According to 'AMARAKOSHA' the word 'SHWASA is derived from “Shwas pranane”.
Here SHWASA means air and respiration. The respiratory process and a type of discase is
indicated.
4. According to "HALAYUDHA KOSHA" the word SHWASA is derived from "SHWASA is
dhatu by adding LUT Pratyaya which Means inspiration and both phases of respiration
SHWASA - SHWASA +LUT Means vayu, pavan.
SHWASA SHWASA+LUT pratyaya
By the above all derivations it can be stated that the word shwasa means act of
respiration and a disease.
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8. Swasa as roga:
In Ayurveda, Swasa has been described in detail as an
independent disease entity and it has also been stated as one of the
important clinical feature in many other disease also.
Mainly Swasa roga occurs in 2 forms:
Swatantra Swasa
Paratantra Swasa
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9. Swatantra Swasa: Where in swasa will get manifest as an independent vyadhi. The
disease will have its own set of Nidana, Poorvarupa, Samprapti, laxanas & chikitsa.
Paratantra swasa: Here swasa occurs as an effect of some other disease. Here swasa
will be a laxana, Purvaroopa or Upadrava of another vyadhi.
E.g.,:
Swasa as Purvarupa (premonitory symptom) in – Rajayakshama (tuberculosis)
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11. Shwasa is seen as as upadrava (complication) in
Atisara, Chardi, Trishna , Vataja prameha , Raktapitta,
Vatarakta, Vrana..etc
Shwasa is mentioned as Asadhya Lakshana:
Atisara, Kumbha kamala, Galaganda, Gulma, Chardi ,
Jwara , Masurika , Rajayakshma , Vidradhi , Visha , Tridoshaja nadi vrana
, Shotha..etc
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12. In Samhitas, Swasa has been said as five types. A detailed review of
Nidanapanchaka (i.e. Nidana, Purvaroopa, Roopa, Upashaya and Samprapti) will be
helpful for clear understanding of minute aspects connected to disease. This aids in
diagnosis and treatment of a disease with high precession. Therefore in this Presentation
Nidana, Purvaroopa, Rupa & Samprapti of Swasa Roga has been reviewed from
authoritative Ayurveda Samhitas and textbooks with rational approach to elucidate
different attributes connected to Swasa Roga.
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17. Thus, Shwasa roga can be defined as a disorder of respiration where,
the pranavayu is vitiated and obstructed by kapha, moves upward and because of the
Pranavaha srotodusti, the inspired air fails to reach the lungs causing difficulty in
breathing. This definition seems to be very scientific and describes all the aspects of
dyspnoea.
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18. Vijayarakshita in madhukosha commentary of madhava nidana defines
shwasa roga as
"श्वासत्वं वेगवदूर्धवथवाित्व।"
"श्वासस्ि भन्स्िकार्धमान समवािोर्धवथगाममिुः।"
Shwasa means disease in which "Gati" of Vayu is "Urdhwa".
The word Shwasa refers to expiration of the air, producing sound
similar to the one generated while blowing the air with a blower by the
blacksmith. This refers to the forceful labored breathing, probably with wheezing
sound. The description conceals the pathological expression of breathing and is
the cardinal symptom of Shwasa Roga. It can be compared to a pathological
condition with increased respiratory effort.
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20. Swasa Roga occurs predominantly due to Kapha and Vata
dosha, arises from the seat of Pitta and dry up the Hrudaya and the
Dhatus such as Rasa etc. Hence it is regarded as very difficult
(Param durjaya) to treat and if managed badly the doshas get
aggravated further and kill the patient like serpents (Asheevishha).
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35. Nidana:
To Expalin the role of nidana in the Samprapti of swasa roga, nidana is classified
as:
Agantu Hetu (bahya)
Nija Hetu (Abhyantara)
Manasika Hetu
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39. Pandu roga is Karana for swasa roga :[
Nidanartakara Roga]
पाण्डिोगकािणत्वाद्धधक्काश्वासयोुः पाण्डिोगानतििममभधानम ्| वक्ष्यति र्ह-
“पाण्डिोगाद्ववषाच्छचैव प्रविेिे गदाववमौ” इति| -C.chi.17/1
As Pandu roga is Rasapradoshaja vyadhi
Swasa is Pranavaha srotovikara I.e., caused due to pranavaha srodusti. As pranavaha
srotas & Rasavaha srotas is having same mula stana. So there is more chances fs rasavaha
srotodusti which inturn is a nidana for pandu roga.
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42. Similarity in Srotodusti Nidana & Swasa roga
Prana, anna, Udaka & Rasavaha Srotodusti Nidanas & Few Srotodusti laxanas are
similar to Swasa nidana. So there is a strong Relavence in involvement of Prana, anna,
Udaka & Rasavaha srotas in manifestation of swasa vyadhi.
i.e.,
क्षया ् सन्धािणाद्रौक्ष्याद्व्यायामा ् क्षवध स्य च|
प्राणिाहीवन दष्यवन् स्रो ािंस्यन्यैश्च दारुणैुः||१०|| -C.Vi.5/10
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44. SAMPRAPTI
यर्ादष्टेन दोषेण यर्ा चानववसथपिा तनवृथवत्तिामयस्यासौ सम्प्रान््िंजाथतििागतिुः
|॥१०|॥|
-(वा.
तन. अ. १) |
Process of understanding the development of disease by vitiated
doshas which are constantly circulating inside the body, it is also known as
synonyms - Jati , Agati
अ(ि)िैक
े व्याधधजतममािमतत्यकािणव्यापािजतयं सम्प्रान््िमाहुः।। Ch.Ni 1/11
Factors which finally determines the manifestation of the
disease is called samprapti.
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46. According to this Samprapthi. Due to Nidana sevana, the vitiated vata
enters in the pranavaha srotas (Respiratory Channels) and provokes the urastha kapha
(Kapha stagnating in chest). This provoked Kapha obstructs the pranavaha srotas
(Respiratory Channels) and gives rise five types of Hikka and Shwasa
Kaphamuddhuya has been commented by Gangadhara as "Kaphamuddhuya
urdhwam neetwa anaha" which means kapha is moved upwards or towards pranavaha
srotas from uras and thus leading to shwasa.
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48. VISHESHA SAMPRAPTI OF SWASA:
यदा स्रोिांमस संरुर्धय मारुिुः कफपूवथकुः|
ववष्वग्रजति संरुद्धस्िदा श्वासातकिोति सुः||४५||
- C.Chi.17/45
When the vitiated Vayu along with Kapha (causes the obstruction to the
respiratory channels, then vayu itself gets obstructed and spreads in the whole
body making abnormal movements and producing Shwasa roga.
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49. The pranavayu which has lost its prakruthavashta when get obstructed by dominant
kapha dosha, then attains vimargagathi, i.e., it will move in all directions in the uras there
by impairing the respiration and thus leading to shwasa."
The word "vishwag vrajati" has been commented by Chakrapani as "Sarvato
Gacchati", while Arunadatta has restricted the movement only within uras or chest.
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52. Astanga Hrudaya
कफोपरुद्धगमनुः पवनो ववष्वगान्स्र्िुः|
प्राणोदकातनवाहीतन दष्टुः स्रोिांमस दूषयन्||३||
उिुःस्र्ुः करुिे श्वासमामार्यसमद्भवम्|
----------------------|४|-A.H.Ni.$/3-4
Vagbhata explains that the place of origin of this vyadhi is amashaya, srotas
involved here are prana, anna and udaka vaha, and the vyakta sthana being Ura which
happens because of obstruction of normal movements of vata by kapha.
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54. PURVAROOPA
These are the symptoms which occur prior to the manifestation of the
disease proper. The onset of this stage takes place after doshadushya
sammoorchana, ie.. sthanasamshraya". The study of poorva roopa helps in early
detection of a disease, which might play a significant role in the episodic disorder
such as tamaka shwasa.
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62. When Agnivesha asks question to lord Punarvasu Atreya i.e There are variety of
diseases classifiable into 2 categories, viz., Samanya or Asamanya, which are produced by
aggregation of 3 doshas or in their combined form. Cause for the aggravation of doshas are
3 karanas viz., Asatmendriyarta samyoga, Prajnaparadha & Parinama. Which of these are
difficult of cure?
After listening to agnivesha’s question, Lord Punarvasu atreya replies – “it’s true
that there are Several dreadly diseases like shankaka, rohini etc., which can kill a patient.
But none of these are dreadly as Hikka & Swasa which kills a patient instantaneously. Even
if the patient has been suffering with other types of diseases, ultimately he/ she falls as a
victim of hikka & Swasa that are immensely painful i.e., Hikka / Swasa occurs as the
terminal ailment before death.
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63. Among 5 types of swasa, first 3 types i.e., Maha Swasa, Urdhwa
swasa & china Swasa becomes asadya &
Tamaka swasa is the one disease which is seen more prevalent among
population. In this regard Tamaka Swasa is dealt indetail.
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65. Derivation:
Tamaka Shwasa consists of two words viz., Tamaka and Shwasa.
TAMAKA:
The word Tamaka is derived from the dhatu ‘िम् ग्लानौ’ which means Saddness.
The Sanskrit-Engllish Dictionary by Vidhyadhar vaman- gives the different meanings of
tama i.e., To choke, to be suffocated, To be Exhausted, To be Unease, To be Distressed.
िमक - िाम्यति अि िम व वचस्पत्यम्. – it is described as one variety of disease in
Swasa in vacaspatyam.
िम िाम्यति अनेन इति िम – Halayudhakosha
The word tama denotes Andhakara, Nishacharma, divantaka,..
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66. SHWASA:
Shwasitam vayu iti shwasah
Inhalation and exhalation of air is Shwasa.
Shwasiti Anena iti shwasah"
The process by which exchange of air takes place that is SHWASA.
Shwasiti iti shwasah‘
Means the Physiology of respiration is Shwasa.
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68. SAMPRAPTI OF TAMAKA SHWASA
The nidana leads to pratiloma gathi of Vaayu. This, in turn will vitiate the
kapha dosha. As a result excessive kapha will be secreted leading to peenasa. Vata
moving through the kapha avrutha pranavahasrotas will produce ghurghuraka, along
with intense attacks.
प्रव लोमिं यदा िायुः स्रो ािंवस प्रव पय े|
रीिािं वशिश्च सङ्गृह्य श्लेष्माणिं समदीयव च||५५||
किोव पीनसिं ेन रुद्धो घघवरुकिं था| -C.chi.17/55
Diagram1 of Tamaka swasa
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69. Samprapti according to Kriyakala
Sanchaya Stage I
It is the stage of dosha sanchaya. It is the stage where the vata and kapha dosha
accumulate due to their respective vata prakopaka and kapha prakopaka nidana. Sanchaya of vata
occurs in pranavaha srotas and that of kapha in uras.
Prakopa Stage II
It is the stage of dosha prakopa. sheeta kala,durdina etc. will provoke the sanchita doshas.
As a result the vata dosha in pranavaha srotas and kapha in uras tries to move to other places.
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70. Prasara Stage III
In this stage the kupitha doshas hampers the agni and causes agnimandya and in
turn produces ama. Both vata and kapha begins to move all over their aashaya.
In the above 3 stages we may not get clear picture regarding dominant dosha. If these
stages are continued then it will pass on to other stages of kriyakala where the pathological
changes are clearly manifested resulting in clinically appreciable symptoms.
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71. Sthanasamsraya Stage IV
It is the stage of dosha dushya sammurchana and sthana samshraya. The kupita
vata moves in the uras and kapha from Amashaya tends to move into pranavaha srotas.
There will be obstruction to the movement of vata and as a result of this, prodromal
features of the disease are manifested.
The aggravated dosha ie., vata moving all over the body, as well in pranavaha srotas, will
lead to the kha-vaigunyatha.
The obstructed vata moves in all directions in pranavaha srotas ie. the tapped air in the
bronchial tree over inflates the lungs, resulting in shwasakruchratha
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72. Vyakta Stage V
Prakupita vata which is obstructed by kapha will attain pratiloma gati.
This pratiloma gati of vata results in vimarga gamana of kapha from
annavaha and udakavaha srotas. Peenasa and a sort of obstructive sound ie. Ghurghuraka
are the first signs of shwasa.
Furthermore, in progressive stage, the degree of obstruction increases to such
an extent that to cope up the need of bahya prana", body has to increases the rate of
respiration. The obstruction goes on increasing and insufficiency of bahya prana occurs,
which manifests;Tamo darshana, Pramoha, Sannirodha,etc.,
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73. Bheda Stage VI
It is the stage of deerghakala anubhandhatwa. In the absence of proper
treatment or insufficient treatment there will be permanent changes in the srotas
and its moola resulting in complications.
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74. Lakshana of Tamaka swasa:
Laxanas of vyadhi appears in the 5th Kriyakala i.e., Vyaktavasta in which Sign &
symptoms of a disease become completely manifested. The laxanas which are
Alpavyakta in poorvaroopavasta becomes Vyakta in Roopvasta.
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75. The lakshana of Tamaka Shwasa has been explained with clinical course of
the disease, Rather than listing of signs and symptoms. The appreciable lakshana of
Tamaka Shwasa are Explained as -
1) Vishista or Prat yatma niyata lakshana: E.g., Shwasakrichrata, Kasa, and Ghurguraka
etc
2) Upashayanupashaya rupi lakshana – Aggravating & relieving laxanas
3) Samanya lakshana – Depicted in table
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81. Out of these Rupas, some appear in the Vegavastha of Tamaka Shvasa and
some remain present in between the two attacks. With the help of above table, we can conclude
that Acharya Charaka has given a detailed description of Tamaka Shvasa Lakshana in which he
has emphasized more on the Vegavastha Lakshana while Sushruta has described both type of
Lakshana, Vata as well as Kapha Dosha, Rasa Dhatu and Pranavaha Srotasa are the predominant
factors involved in the pathogenesis of Tamaka Shvasa and for apparent reasons, these factors
determine the course and clinical manifestation of the disease. Disturbed respiration with
audibility is the cardinal symptom of the disease.
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84. Though there are 5 types mentioned in Shwasa roga in particular, Tamaka
shwasa is the one which has got prime clinical importance as well as therapeutic
importance. Charaka also classifies Shwasa and hikka into two types based on dosha
pradhanyata, and they can be considered as two types of Tamaka shwasa along with
Pratamaka and Santamaka because Tamaka Shvasa can be caused either through vitiation
of vata or through awarodha of kapha.
1. Kaphadikya Shwasa
2. Vatadikya Shwasa
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85. Kaphapradhana Samprapti
Vata is in normal state and Kapha is either vitiated with its own etiological factors like Shita, Guru,
Dadhi, Amakshira etc, or Vishamashana, Vishtambhi Bhojana etc.
can produce Mandagni
Produces Ama
Produces Malarupa Kapha
This vitiated Kapha in the Uraha Pradesha causes the obstruction in the normal path of Vata (Prana)
Avaranajanya Vata Prakopa and Pratiloma Gati of Vata
Swasa
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86. Kaphadikya shwasa might be considered if the patient presents with lakshanas
like Peenasa, Kasa, Ghurghurukata, kruchra bhashana and the one which gets
aggravated by the use of sheeta and shleshmala ahara vihara.
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87. Vatapradhana Samprapti
Vata is vitiated through its own etiological factors like Apatarpana, Raja, Dhuma, Vegavarodha etc
and by Dhatukshaya (due to chronic disorders), vitiated Vata causes contraction of Pranavaha Srotasa, which
further produces Pratishyaya by excitation of Kapha Dosha. Thus, leading to the presentation of Shvasa
Vatadhikya shwasa might be considered if the patient presents with lakshanas pertaining to shwasa
as teevravega yukta shwasa, pranaprapeedaka, moha, tamo darshana, shayane shwasa peedita, aaseeo labhate
sukham, ucchritaksha, swedana, shulayukta, muhu shwasa, muhu avadhamyate and the one which gets aggravated
during meghaachadita and varsha kaala, and by the use of sheeta ahara vihara.
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89. Types of Samprapti concerning to Tamaka Shwasa may be
considered as follows:
Sankhya Samprapti – Considering the disease Shwasa as a whole, it is of 5 types,
Tamaka shwasa in particular is of two types, and can also be classified into three types
based on the doshic involvement.
Pradhanya Samprapti – Both Kapha and Vata are given equal importance in the
Samprapti of Shwasa along with Pitta dosha in terms of udbhava sthana and its
involvement in the disease while explaining the types of Tamaka shwasa.
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90. Vikalpa Samprapti – Being the type of Samprapti to understand the amshamsha kalpana of
the particular dosha type, in Tamaka shwasa, Prana vata is the pradhana dosha and with
further involvement of other types of Vata and Avalambaka kapha as the prime kapha type.
Pachaka pitta being the sthanika dosha of utpatti sthana is the pradhana pitta dosha involved.
Vidhi Samprapti – Nija vyadhi in most cases, with agantuja as preraka hetu in the
Samprapti.
Bala Samprapti – The disease is more balavan due to the age factors in Bala and Vruddha
and is more common in them.
Kala Samprapti – With the involvement of Vata and Kapha, the disease is more common in
Sheeta kala and as a preraka hetu it is also observed in the Vasanta rutu kala.
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91. TYPES OF TAMAKA SHVASA:
Charaka has further mentioned two different stages of Tamaka Shvasa
as further complication of disease, viz. Pratamaka and Santamaka Shvasa. Both
differ from each other on the basis of intensity of attacks. Sushruta and Vagbhata
have only mentioned the term Pratamaka, which also includes clinical
manifestation of Santamaka.
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93. 1. Pratamaka Shvasa:
When a patient of Tamaka Shvasa suffers with fever and fainting, then the
condition is called as Pratamaka Shvasa. Tamaka Shvasa is a Kaphapradana Vyadhi but
whenever which is suggestive of involvement of Pittadosha in it, Pratamaka Shvasa can be
considered.
2. Santamaka Shvasa:
When the patient of Tamaka Shvasa feels submerged in darkness, the condition is
called as Santamaka Shvasa. This can be taken as the severe stage of Pratamaka,
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94. These both conditions are aggravated by Udavarta, dust, indigestion, humidity in
body. and suppression of natural urges. Though cooling regimen is one of the
causative Factors of Tamaka swasa but in Pratamaka & Santamaka Swasa, the
patient gets relief by administering cooling agents due to Pitta Dosha
Involvement.
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97. Analysis of samprapti ghataka:
DOSHA:
According to Acharya Charaka, Kapha and Vata are main dosha for the causation of
Shwasa and Hikka Roga. He said that vitiated vata enters in the pranavaha srotas and provokes
the urastha Kapha giving rise to five types of Hikka and Shwasa. Sushruta mentioned the
involvement of kapha and vata dosha in the samanya samprapti of Shwasa " but Dalhana has
mentioned the involvement of pranavayu, ".
According to Arunadatta, importance should be given to both doshas. Thus we conclude that
kapha and vata are main Doshas involved in Tamaka Shwasa.
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98. DUSHYA:
The involvement of Dushya is not mentioned clearly in Shwasa roga, Charaka says
that Rasadi Dhatus gets dried in these diseases. In Tamaka Shwasa, kapha dusti is found,
and malarupa Kapha is produced from Rasa Dhatu Dusti. So we conclude that Rasa dhatu
is involved in Tamaka Shwasa.
SROTAS & SROTODUSTI LAKSHANA:
(1) Pranavaha Srotas: Ati Srusta / Ati Baddhah / Shabda / Sashulam / Abhikshna /Moha /
Brahma
(2) Udakavaha Srotas Jihvatalukantha Shosha
(3) Annavaha Srotas : Anannabhilasha / Aaruchi/ Avipaka / Chardi /Aadhmana
(4) Rasavaha Srotas :Ashraddha / Aruchi / Mukhavairasya / Hrullasa, gaurava/Tandra
/Jwara / Panduta
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99. SROTAS:
The main seat of origin of Shwasa and Hikka Roga in Pranavaha srotas. In
Samanya (general) pathogenesis of Shwasa roga, Chakrapanidatta has given the meaning of
"SROTANSI" as prana and Udakavaha Srotas. Acharya Charaka has considered Prana,
Udaka and Annavaha Srotas in Samprapti of Hikka and Shwasa are described to be
originated from same causes, so Shwasa roga may also have the involvement of same
Srotas. Acharya Sushruta has also shown the Dusti of same Srotas.
According to Vaghbhata, Dusti of Annavaha Srotas along with Pranavaha and
Udakavaha takes place. In this way we may conclude that Prana, Udaka, and Annavaha
Srotas are affected in Shwasa roga.
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100. TYPES OF SROTODUSTI:
Charaka has clearly mentioned in the Tamaka Shwasa vitiated Vayu mixed
with Kapha and caused obstruction in Pranavaha Srotas. It leads to the movement
of vata in various directions. Thus, there is sanga in Srotas, which leads vimarga
gamana and Atipravritti of vata, Acharya Sushruta is also of the same opinion.
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101. UDABHAVA STHANA:
Charaka has mentioned that TamakaShwasa is produced due to
involvement of vata and Kapha and is originated in the seat of Pitta (Pittasthana).
Chakrapani has opined that Adhoamasaya should be taken as Pittasthana". Chakrapani
while explaining Pittasthana Samudbhavam mentions that lower part of the stomach
should be taken in this context.
Vagbhata has given Amashya as the Udbhavasthana of Shwasa in place of
Pittasthana
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102. ADHISTANA:
In general pathogenesis of Shwasa roga, Charaka has given that when
Vayu enters the Prana Vaha Srotas and gets vitiated, it aggravates the Kapha in
Uraha and gives rise to five types of Hikka and Shwasa. The same has been
described in Astanga Sangraha. Thus Uraha (Chest) is the adhistana of Tamak
Shwasa.
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103. AGNI:
Mandagni is the root of cause of all the disease. Due to various Nidanas like Aahara
and vihara it affects on the Jatharagni as result Jatharagnimandya occurs which is said to be the
initiator of all the pathogenesis in the body. While describing the common Nidana of Hikka and
Shwasa, "Vishamashana" shows that the Agni become vishama ie. sometimes it increases, some
times it decreases. Moreover the disease being the vata and Kapha predominant, sometime, Agni
increases due to vata and gets decreased due to kapha. The same has been described by Sushruta'
Thus, Agni remains vishama in Tamaka Shwasa.
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104. AMA:
Charaka has mentioned the "Ama Pradosha" as one of the etiological
factors of Hikka and Shwasa. In Tamaka Shwasa, Agni remains vishama. The
Ama is formed during mandagni. The Ama formed vitiates the Rasa Dhatu and
the pathogenetic chain starts giving rise to Shwasa roga.
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105. CONCLUSION:
The disease is predominantly caused by Pranavaha Sroto Dushti along with considerable
involvement from anna vaha and udaka vaha srotas.
Acharyas have given the list of nidanas which are Vata and Kapha prakopaka, sroto dushaka and
also cause disturbances to agni. Few nidanarthakara rogas are also mentioned in which shwasa is
found in later stages of that disease.
Tamaka Shvasa is the Vyadhi of Krichra sadya & Yapya nature and has a tendency of recurrence
whenever exposed to the Preraka Hetu. So the due response should be given to Nidana parivarjana
in the treatment of Tamaka shwasa.
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106. Agni in its vikruta form being responsible for the production of aama holds a key factor
in the Samprapti.
Prakruti with Vata and Kapha dosha pradhanyata are more prone to Tamaka shwasa as
the disease itself is Vata and Kapha pradhana.
Pratiloma Vayu is responsible for shwasa krucchrata. The disease being Vata and
Kapha pradhana, even the nidana and Samprapti can happen in two different
mechanisms viz. Avarana-janya and Swanidana Prakopa janya.
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107. In the process of Avarana, Vata is in its normal state and Kapha is vitiated due to its own
etiological factors, this vitiated Kapha causes the obstruction in the normal path of Vayu and
vitiates the Vayu. This is Kapha pradhana Samprapti.
In the second way of Samprapti, Vata is vitiated due to its own etiological factors and reaches
the Urah Pradesha, gets obstructed by Kapha. This is Vata pradhana Samprapti.
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108. In both processes, vitiation of Vata and Kapha Dosha is a cyclic procedure that’s why
Tamaka shwasa is a Vata- Kaphatmaka Vyadhi. In some conditions, when Vata and
Kapha Prakopaka Hetus are equally dominant, a complex Samprapti involving both
mechanisms can be seen and so is difficult for treatment.
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109. REFERENCES:
Acharya Y T, editor, 2019, Ayurvedadipika Commentary of Sri Cakrapanidatta on
Charaka Samhita of Agnivesha, Chikitsa sthana; Hikkaswasachikitsa : chapter 17,.
Varanasi: Chaukhamba orientalia, 2019;
Acharya J T, editor, 2015, Nibandhasangraha Commentary of Sri Dalhanacharya on
Sushrutha Samhita of Sushrutha Uttara Tantra: Swasa pratishedadyaya; chapter 51 ,
Varanasi: Chaukhamba Sanskrit Sansthan, 2015, p116.
Bhisagacharya HPV, editor, 2010, Sarvanga Sundari commentary of Arunadatta and
Ayurveda rasayana commentary of Hemadri on Astanga hridayam of Vagbhata, Sutra
sthana; Swasahidma nidana; chapter 4, Varanasi: Chaukhambha Sanskrit sansthan,2014.
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110. Sharma S, editor, 2019, Shashilekha commentary of Indu on Astanga sangraha
of Vruddha Vagbhata, Nidana sthana; Swasahikkanidana: chapter4,
Varanasi:Chowkamba Sanskrit series office, 2019.
Various articles related to Swasa roga.
Google scholar.
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