When the body is afflicted and covered by blood, a constant burning arises, accompanied by intense pain rooted deep within the skin and flesh. Redness spreads, swelling occurs, and patches form upon the surface. As the swelling progresses, it hardens with flesh, the heart grows weary, and boils appear. There is a peculiar sensation, as if ants were moving beneath the skin; yet the swelling remains soft and cold, manifesting especially on the limbs. Such a condition is recognized as resembling āḍhya-vāta, a difficult affliction arising from excess fat. The sense of touch becomes hidden, and the swelling may feel hot or cold if not covered. When marrow is involved, irregular yawning and constriction follow. Pain and swelling persist, but relief can be found by applying the hands. If the swelling is covered by semen, it appears without provoking excessive urges. After meals, pain may arise in the abdomen, especially when digestion is impaired, causing a sharp, cutting sensation. Should the flow of urine be obstructed, swelling appears in the bladder. If there is an obstruction due to perforation, constriction and severance of the proper channels occur. The sufferer quickly falls, tormented by fever and fainting spells. When semen is compressed by another force, it is expelled only after a long time, and then in a corrupted state. If the wind is obstructed throughout all tissues, pain settles in the hips, groin, and back. When the wind moves in the opposite direction, the heart is afflicted. If the breath is blocked by bile, dizziness, fainting, pain, and burning sensations overwhelm the person. When vyāna, the vital air governing circulation, is disturbed, pain, drowsiness, loss of voice, and burning sensations spread throughout the body. Movement becomes disordered, actions are interrupted, heat arises, and pain accompanies these symptoms. If samāna is afflicted, warmth is lost, sweating ceases, thirst becomes intense, and burning follows. When apāna is disturbed, the excreta turn yellow. There may be an increase in menstrual flow, heat, and retention of urine. If breath is obstructed by phlegm, sounds arise, snoring is heard, and blockage occurs. Spitting, sweating, difficulty in breathing, and accumulation of breath follow. When udāna is affected, heaviness of the limbs, loss of appetite, and hoarseness of voice are observed. Loss of strength and complexion, accumulation in joints and bones, heaviness in all limbs, and pronounced corpulence may develop. When samāna is disturbed, there is confusion regarding proper actions, absence of sweating, and a weakened digestive fire. If apāna is affected, there is complete expulsion of urine and feces. Thus, the disorder known as vātarakta is understood to present in twenty-two forms, with the vital breaths and other elements afflicting each other in succession. One should be aware of the twenty types of obstruction, which may manifest as palpitations, suppressed breath, coldness, and headaches. When prāṇa is obstructed by apāna, heart disease and dryness of the mouth occur. If prāṇa is hindered by udāna, loss of strength results. The wise physician must carefully distinguish all forms of obstruction, considering the locations of the winds, their increase or decrease, and their actions. Obstructions of pitta also occur among the five vital airs, and the residence of pitta and other elements becomes intermingled with them. With such mixtures, various complex disorders arise. The attentive physician should recognize these according to their characteristic signs. Through gradual and repeated application of remedies, even strong obstructions can be alleviated. Above all, prāṇa and udāna are regarded as life and strength; when these are afflicted, loss of life and strength ensues. Obstructed winds, whether their cause is known or unknown, and especially those that have left their natural locations, are difficult to cure and may bring complications. Abscesses, spleen disorders, heart disease, abdominal tumors, and ailments of the digestive fire arise as complications for those who neglect these conditions. O Suśruta, the causes have been explained as taught by Ātreya, for the discernment of all diseases and the preservation of human life. Having understood the nature of these diseases, one should proceed to treatment. Triphalā, when combined with honey, ghee, and jaggery, is a remedy for all diseases. Triphalā with long pepper, or even alone, destroys all ailments; it may also be mixed with śatāvarī, guḍūcī, fire, and viḍaṅga. Other beneficial herbs include śatāvarī, guḍūcī, fire, dry ginger, mūṣalikā, balā, punarnavā, bṛhatī, nirguṇḍī, and neem leaves. Bhṛṅgarāja, āmalaka, vāsaka, or their juices, as well as Triphalā processed seven times or even once, are also recommended. According to availability, these may be prepared as powders, sweet balls, tablets, ghee, oil, or decoction, in appropriate measures, to counteract wasting diseases. Thus concludes the section on causes in the glorious Garuḍa Mahāpurāṇa. Then Dhanvantari spoke, “I declare to you, O Suśruta, the essence of a perfected remedy that removes all diseases. Listen briefly, for the sake of the life of living beings. Wind is aggravated by foods that are astringent, pungent, bitter, sour, dry, and similar, as well as by worry, sexual activity, exercise, fear, grief, and sleeplessness. Loud speech, carrying heavy burdens, strenuous activity, and overexertion also disturb the wind, especially during storms, after digestion, and at the end of the day. Bile is aggravated by hot, sour, salty, alkaline, pungent, and indigestible foods, as well as by intense heat, fire, distress, alcohol, and anger. Bile increases at the time of burning, after eating, at midday, after the clouds have passed, in summer, and at midnight. Phlegm is aggravated by sweet, sour, salty, oily, heavy, and cold foods, as well as by eating new rice, slimy foods, fish, and meat. Lack of exercise, sleeping during the day, and the comfort of bed and seat also increase phlegm, especially after eating and in spring. The symptoms of aggravated wind include roughness of the body, contraction, obstruction, numbness, goosebumps, stiffness, dryness, darkness of complexion, separation of limbs, weakness, and fatigue. Such a disease should be recognized as wind-based. Bile disorders manifest as burning, heat, moistening of the feet, redness, exhaustion, bitterness, sourness, foul smell, sweating, fainting, excessive thirst, dizziness, yellowing, greenness, and similar signs. In the body, oiliness, sweetness, prolonged actions, and binding are also observed.” Thus, the teachings on the recognition, causes, complications, and remedies for these diseases were expounded, so that all may discern and preserve the health and vitality of living beings.