1. Ayurveda views neurology through the lens of Vaayu (kinetic energy) which is seen as the fundamental energy underlying all bodily functions. Vaayu manifests individually as dosha prakriti (inherent constitution) which determines an individual's functional patterns. 2. During conception, as the metaphysical person and zygote unite, dosha prakriti is established based on the panchamahabhuta patterns present, with a Vaayu-dominant stage setting the individual's permanent tridoshic balance. 3. Neurological and rheumatic conditions are seen as later stages in a unified model of pathogenesis where inflammation progresses from Jvara

1. Philosophy, Theory and Application of Ayurvedic knowledge on Neurology.
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Dr. K. P. Muralidharan.
Professor, PNNM Ayurveda Medical College,
Cheruthuruthy, Kerala.
Even in these modern times, in India, people prefer Ayurvedic treatment when they get “Vaata” diseases ie; neurological,
rheumatic or arthritic conditions. Neurology is the science of functions. In wider aspects, that of movements. Understanding and practice of Ayurveda, in the simplest
terms, are said to be “GunaKarmaVikalpa” ie; analytical and synthetical knowledge of permutations and combinations of properties and functions. Property [Guna]
indicates latent energy [Agni] and Function [Karma] indicates kinetic energy [Vaayu]. Thus this understanding deals with the energy plane of matter, and not the gross
plane. Aayurveda is not only a biological science. It is in fact, more of physics and philosophy. Almost all of the indicative and explanatory terms in it are metaphors which
denote, not the gross structure, but the subtle energy level or the plane of mind and experience.
Ayurveda is a Shaastra, not a science. Science objectively explores physical matter. Shaastra subjectively analyzes
perception, experience or knowledge of matter. As per Shaastra, kinetic energy [Vaayu, Karma, Function] develops into latent energy [Agni, Guna, Property] and latent
energy develops into physical matter [Dravya]. Dravya reflexes or projects or exhibits Guna by which Agni [latent energy] is percieved and Guna effects Karma by which
Vaayu [Kinetic energy] is experienced. Thus through GunaKarma we understand the latent and kinetic energy levels of matter, may it be human body or an external thing.
Philosophy
Human perception, cognizance and experience are five fold, let it be of inner states [Temporal] or of outer structures
[Spatial]. The five states within are Purusha [the Absolute Self], Prakr'ti [the Causative of manifestations], Mahat or Bud'dhi tatva [ Knowledge as Witness], Ahamkaara
[“I” Consciousness] and Bhuta [the Physical]. The five fold external experience are Aakaasha [matter bound space], Vaayu [kinetic energy], Agni [latent energy], Jala
[cohesion] and Pr'thvi [solidity]. Each of the inner five is corresponding to each of the outer five respectively. Thus Prakr'ti and Vaayu are similar. “Zero” in mathematics is
also positioned in the same way. This universal Prakr'ti and Vaayu, the universal kinetic energy have similar position and characteristic of “Virud'dha dvanduaatmakata”
[unification of basic opposite duals / Uncertainty]. Prakr'ti is Maaya, illusion, the Consciousness in deep sleep, Ishvara [God]. Vaayu the universal kinetic energy is
described as follows : “Natural and vitiated Vaayu are the single cause of all the good and bad happenings in the universe, respectively. This is especially so in the case of
human body. Sa Vishvakarma, Vishvaatmaa, Vishvarupah, Prajaapati, / Srashtaa, Dhaataa, Vibhuh, Vishnuh, Samhartaa, Mr'tyuh, Antakah”. Vaayu is the designer, the soul,
the ruler, the creator, the protector, the big, the omnipresent, the destroyer, the pain and the end.
Theory
Vaayu in Aayurveda is the universal basic flow of kinetic energy. The Samhitas [Treatises] explain Vaayu in the body as
the universal kinetic energy coiled into the structure of the body. Basically it is the substratum of all bodily functions. [“Vaayuh tantra yantra dhara”]. In the individual
body/person this Prakr'ti – Vaayu concept manifests as the inherent individual, basic dosha pattern ie; Dosha Prakr'ti which remains as the comprehensive substratum of all
functions in the body from birth to death. There are three types of bodies one within the other in each person. 1. Kaarana shareera. This is universal Prakr'ti within a person
as manifestation of Purusha. 2. Sukshma shareera. This is Ahamkaara as manifestation of Purusha through and along with, Prakr'ti and Bud'dhi altogether. 3. Sthula
shareera, Physical body/Person. When a sperm and ovum fruitfully joins to form a zygote, the temporal nature of its subtle inner spatial structure becomes homogeneous
and simultaneous with the spatial nature of a specific metaphysical person according to this person's Karma. As the spatial nature in the metaphysical world is temporal for
the physical world, the metaphysical person [Suukshma shareera] and the zygote become one unit of experience. Here, we say woman conceived or pregnancy happened.
Shaastra says the metaphysical person gained Garbha [physical abode]. Both are right.

2. During this transformation of zygote and metaphysical entity into one unit, innumerable changes of patters happen in
Panchabhuuta level. First it is of Aakaasha predominance and then, of Vaayu predominance. In this Vaayu predominant plane of energy, DoshaPrakr'ti is set. This pattern of
functions which holds and comprehends all functions in the body is permanent for the individual. When this basic pattern of Vaata – Pitta – Kapha dissolves into its
universal pattern, the individual body disintegrates.
Vaayu as subtle kinetic energy is omnipresent in the body. Still it has special anatomical areas and organs as
predominant seats and locations of functions. Among Dhaatus its abode is Asthi. This may look strange as Vaayu is movement and Asthi is an immovable hard structure.
Asthi includes nervous system also. Further, bone is not without movement. Properties of Vaayu, its natural state, increase, decrease and vitiation are described in Samhitas.
Its interactions with all other considerable entities in the body, like other Doshas, Dhaatus, Malas, Food etc. are described. Its features and behavioural changes according to
variations in climates are explained. Its interactions with other factors include blocking, merging, functionally antagonizing [Aavarana] etc.
There are three Rogamaargas [pathways of diseases]. Body is made of passages, small and big. There is no spot or point
in the body where there is no passage. From mouth to anus is the biggest passage, Mahaasrota or Koshta. Body made of seven Dhaatus is the tube around this passage. The
seven Dhaatus are the first Rogamaarga. The second is the said passage, Koshta and the third is three Marmaas [seats of life]- Shira, Hr'daya and Vasti and vessels and
conducting and connecting structures related to these three locations. The first, second and third Rogamaargas are respectively related to Kapha, Pitta and Vaata. The third
Rogamaarga where rheumatic and neurological diseases happen is named Asthisandhi. Here, the three seats of life [Marmaas] are not mere brain, heart and kidney but
Shira, Hr'daya and Vasti which are in fact kinetic energy designs that subtly constitute the said three vital muscular organs.
Application
In Aayurveda, Vaata is not confined to Vaata [neurological, rheumatic and arthritic] diseases only. In pathology and
treatment of all diseases Vaata varieties are described. An interesting fact is that, in addition to specific chapters on Vaata diseases, exclusive big chapters on pathology and
treatment of spasm {Gulma] can also be seen in Samhitas. And Aayurveda is quite efficient as anti spasmodic and in alleviating cramps and spasm.
More than the descriptions of pathology and treatment of Vaata varieties in all diseases conditions, the areas specifically
searched for understanding and treatment for Vaata specific situations are – Vaatavyaadhi [neurological and rheumatic conditions], Vaatarakta [arthritis], Vrana
[ulcerations], Sannipaata Jvara [feverish inflammatory conditions], Gulma [spasm], ShvaasaKaassaHidhma [Asthma, Cough, Hiccup] and three types of mental diseases
[Bhuta/Graha - Psycho neurosis, Unmaada - Functional psychosis and Apasmaara – example of Organic psychosis].
As per Aayurveda, body is a congregation of passages [Srotas] and if Srotas is pure and strong no diseases can happen.
Healthy Srotas is SheetaSnigd'dha [Cool and Unctuous] and Aagneya [Agni, significant]. “SheetaSnigd'dha” indicates strength [Bala] and “Aagneya” indicates purity
[Shud'dhi]. These two factors are the requirements for health. But more increase in one will decrease the other. So, their balance is the health. There are many purifying
methods in Aayurveda. Purification for specific areas and organs [srotas'shud'dhi] are also there. For purifying Vaayu and nervous systems many types of vastis [enema] are
prescribed. Further, strength giving treatments are an important part of Vaata chikitsa. There are organ specific treatments which can reproduce tonicity of weak structures
even if they are congested or flaccid. The famous Rasaayana and Vaajeekarana treatments also are unique in this aspect.
Neurological, rheumatic and arthritic conditions can be seen described in Samhitas as specific steps of a unified field
of pathology. The diseases described in Samhitas are specific comprehensive syndromes of complex situations in a progressive sequence of a unified pathological field. All
the Samhitas start this sequence with Jvara, proceeds through all diseases of Vaata, Pitta, and Kapha nature to Vaatavyaadhi and then to Vaatarakta. All Samhitas end their
last chapter on pathology of Vaatarakta describing how the basic condition in the srotas in Vaatarakta turn into cancer. Thus this unified field of pathology [which is in fact
a sequential description about how the basic unit of body becomes ill and gradually reaches ultimate disintegration] starts with Jvara and ends with Arthritis [sannipaata
Vaatarakta condition] becoming causative of cancer.

3. In the basic duals of properties SheetaRuksha [Cold & Rough] is Vaata, UshnaSnigd'dha [Hot & Unctuous] is Pitta,
and SheetaSnigd'dha [Cold & Unctuous] is Kapha. They together maintain body. There is UshnaRuksha [Hot & Rough] left. This is Jvara, the Prakr'ti of disease, birth and
death. Jvara is one of the natural pairs with Doshas. It remains overcome by Doshas in healthy conditions. On illness, Doshas fail and Jvara appears in Srotas. During birth
and death, Doshas undergo chaos and Jvara takes over the whole body. During death it burns Ojas, the subtle most unctuousness that joins minute constitutional particles of
body and Jala bhuta fails to hold Agni. Agni disintegrates to its constitution, Vaayu and Vaayu becomes “vibhu” ie; Vaayu, losing cohesion to body radiates spreading
outwards and merges with its universal pattern. Again, during death Jvara migrates through the said three Rogamaargas. Affecting gambheera [deep] Dhaatus it enters the
second and third Rogamaargaas. Specific medicines are prescribed in Samhitas to fight these gravest conditions. When Jvara inflames the third Rogamaarga, the central
nervous system, all information collected in the minute basic particles in the body are destroyed and the person is confused and Charaka Samhita names this stage “Maha
moha” [great confusion] and says, that because of this destruction of physical records of events by Jvara, man is unable to remember these events in his next birth. He
carries over tendencies because they are inscribed in Mind, part of Sukshma shareera.
Healthy Srotas is sheetasnigd'dha [Cold & Unctuos]. Cold potency cannot initiate “Kopa” [agravation] in
sheetasnigd'dha due to its solidifying property. Heat creates Kopa and makes Snigd'dhata unstable. Srotas becomes UshnaSnigd'dha that causes
Vidaaha/Shopha/Inflammation. When Srotas continues to lose Snigd'dhata due to inflammation [Shopha] it becomes UshnaRuksha [Hot & Rough]. This is Jvara condition
in Srotas and the Srotas loses resistance. Then any disease can happen according to the situations in individual Srotases. These pathological conditions are sequentially
comprehended into typical syndromes which help to interpret specific conditions without losing insight to the vast relative situations in the body. Such comprehensive
syndromes are prescribed in Samhitas in their natural or possible sequence starting from Jvara in the portion of pathology.
When the diseases become chronic or the inflammation continues for long time, the Srotas basically loses snigd'dhata
and due to lose of basic Jala dhaatu which holds Agni, Srotas loses heat and becomes Cold and Rough. Here in Srotas rheumatism sets in through Vaata which is
SheetaRuksha [Cold & Rough]. In Jvara Chikitsa chapter this basic situation in Srotas [which corresponds to the Vaatavyaadhi position in the said pathological sequence] is
described to be “VaataPitta & manda Kapha” [Vaata and Pitta aggressive and Kapha weak]. In such Jvara [inflammatory] conditions in all diseases the medicines must be
processed in ghee. The same situation in actual Vaata [rheumatic] diseases must be treated with medicated oils.
From here, the inflammation may go on to the Srotases of Mind. If it happens so, mental diseases occur. As per
Aayurveda, mental diseases are varieties of Vaata diseases. [“Unmaado Vaatavyaadhi vishesha].
If again inflammation continues in bodily Srotas, Pitta will overcome Vaata, and Kapha will get decreased and the
basic situation in Srotas becomes “PittaVaata & praksheena Kapha” [Pitta and Vaata aggressive and Kapha decreased from its natural state]. This is degenerative
inflammation that corresponds to Vaatarakta [Arthritic syndrome]. Here, the situation is contradictory as inflammation is UshnaSnigd'dha and degeneration is
SheetaRuksha. In this condition of Jvara and in all inflammatory diseases, especially in Vaatarakta [Arthritic conditions] medicines should be processed in milk which not
only corrects the condition but also developes pure Kapha. Further progress in inflammation [Shopha] with the involvement of all Doshas results in arthritic situation of the
Srotas generating conditions of cancer. Pathology in all Samhitas follow this sequence of Inflammation [Shopha] and presents all neurological, rheumatic, mental, arthritic
and cancerous situations as its last consequential products.
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