E-ISSN:2456-3110

Review Article

Prunus cerasoides D. Don

Journal of Ayurveda and Integrated Medical Sciences

2025 Volume 10 Number 4 APRIL
Publisherwww.maharshicharaka.in

A comprehensive review of term Vedana and Vedanasthapana Karma by Padmak (Prunus cerasoides D. Don) in Supti (Sensation Loss)

Shinde AT1*, Talamale SR2, Pachaghare M3
DOI:10.21760/jaims.10.4.36

1* Ashashri T Shinde, PhD Scholar, Dept of Dravyaguna, RA Podar Medical College (Ayu), Worli, Mumbai, Maharashtra, India.

2 Sanjay R Talamale, Associate Professor, Dept of Dravyaguna, Govt Ayurved College, Nagpur, Maharashtra, India.

3 Madhuri Pachaghare, Associate Professor, Dept of Sanskrit and Samhita, RA Podar Medical College (Ayu), Worli, Mumbai, Maharashtra, India.

The term ‘Vedana’ (Samvedo Vedana) is pain, stimuli or sensation with synonym Ruja, Peeda, Dukh, Shool and it is a subjective feeling. The strength of pain varies from person to person, period to period, and site to site. Pain/Vedana, predominantly caused by Vatadosha and it is a pathological symptom. There is confusion between some terms that are related to Pain/Vedana, stimuli, i.e., Angamarda Prashamanam, Shoolprashamana and Vedanasthapana. The contents of Vedanasthapana Mahakashaya, mentioned in Charaka Samhita, revealed outstanding abilities to alleviate pain, regardless of its cause. This paper aims to scrutinize all the aspects of term Vedana, Vedanasthapana karma and conditions where this Karma is benefited which display valuable insights into the multifaceted mechanisms through which pain/Vedana can be effectively established in Supti (sensation less/loss) conditions by one of the drugs of Vedanasthapan Mahakashaya Padmak.

Keywords: Vedana, Pain, Vedanasthapana, Supti

Corresponding Author How to Cite this Article To Browse
Ashashri T Shinde, PhD Scholar, Dept of Dravyaguna, RA Podar Medical College (Ayu), Worli, Mumbai, Maharashtra, India.
Email: 		Shinde AT, Talamale SR, Pachaghare M, A comprehensive review of term Vedana and Vedanasthapana Karma by Padmak (Prunus cerasoides D. Don) in Supti (Sensation Loss). J Ayu Int Med Sci. 2025;10(4):238-244.
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https://jaims.in/jaims/article/view/4272/

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2025-03-13 2025-03-24 2025-04-04 2025-04-14 2025-04-24
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© 2025 by Shinde AT, Talamale SR, Pachaghare M and Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

J Ayu Int Med Sci 2025;10(4)238
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Ashashri TS et al. Vedanasthapana Karma by Padmak (Prunus cerasoides D. Don)

Introduction

In the Ayurvedic classics Dravya is the main part of any treatment regime and Guna, Karma are also bound to the Dravya, which shows the importance of Dravya, In the classical text Charak Samhita, Acharya Charaka has given 50 Mahakashaya in Shadvirechanshatashritiya Adhyaya.”[1] Where 10 drugs in each Mahakashaya are described for various conditions. In this, there are some groups that are related to Pain, stimuli, etc., e.g. Angamardaprashamanam, Shoolprashamana Mahakashaya, and Vedanasthapan Mahakashaya. It is clearly stated by Charaka that health is happiness and disease is pain. Based on the same principle, life has also been divided into two broad categories: Sukha (Happiness) and Dukha (pain). To address this issue, various remedies were discovered and attempts were made to prevent and treat painful situations when they arise.

In Ayurvedic Dictionary 'Amarkosha'[2] has given ‘Samvedo Vedana’, in this the meaning of term ‘Vedana’ is pain, stimuli or sensation. One thing from above we are getting is that all mentioned terms and Mahakashayas are used or must be used for a type of pain or stimuli.

For example, if we are taking the word Angamarda Prashaman which literally means body ache, or in this, we can say that it is an action of drugs that must be used as body relaxant or which relieves fatigue and pain in skeletal muscles. Another one is Shoolaprashaman Mahakashay, in Madhava Nidana Madhav has described Shool as 'शंकुवत स्फुटन वेदना'[3] which can co-relate with pricking or needle - pin like pain or shock-like pain. This may result due to pain arising from hollow organs. Which may be stated as spasmodic pain or colic pain.

The word ’Vedanasthapan’ is not focused as much earlier. It is a combination of two words, Vedana+Sthapan. According to 'Monier Williams'[4] dictionary, the meaning of ‘Vedana’ is feeling or sensation and that of ‘Sthapan’ is causing to stand, establish, preserving or maintaining.

To explain this meaning correctly, study of Rasa, Virya, Vipak of the drugs in this Mahakashaya is carried out. Almost all the drugs in Vedanasthapana Mahakashaya are having quality to elevate ‘Vata Dosha’. They all having Laghu-Ruksha Guna, Tikta-Kashaya Rasa, Katu Vipaka and Shita Virya.

Hence, instead of analgesic property which was what conventionally taking meaning, they may have capacity to produce normal sensation at the site of sensation loss i.e., Supti.

Here the word Vedana has many meanings. According to various Samhitas or literature, generally the term Vedana is reflected for pain however in some texts as Shabdkalpadrum, Vachspatyama, Amarkosha. The term Vedana is equalled with sensation, feeling or Samvedana and the word Sthapana has mean as to establish. As we say in our Indian culture as 'Ganesh Sthapna' or 'Ghatasthapna' it means here we are establishing that particular thing or we create existence of that matter. Also, Acharya Charak has said there must not be repetition for any particular things in Samhita. Then how can one say that if Acharya Charaka has already given or described Kashaya for different situations or for different types of pain then there must be something new in the concept of 'Vedanasthapan Mahakashay'.

As we go through drugs which are described under 'Vedanasthapan Mahakashaya' that most of the drugs have Katu, Tikta, Kashaya Rasa with Katu Vipaka and Shita Virya. Which ultimately precursor to Vata Dosha and as mentioned in our Samhita, it means there is no pain without Vata Dosha. So, if these drugs cause increase in Vata Dosha then how can it will relieve pain? Here we want to say that if drugs from Vedanasthapan Mahakashaya increases Vata Dosha then it must have use for numbness or where abnormal sensation is present or where state is present.

So, we can use these drugs where mainly numbness or abnormal sensation is present in conditions like neuropathy, diabetic neuropathy and various drug related neuropathy. Here our main focus is to enlighten the word 'Vedanasthapana' as conventionally it takes mean as group of analgesic drugs. Rather than the term Vedanasthapana must have to take as to establish stimuli/sensation /normal sensation and we have to work on this accordingly. Here we are co-relating Supti with numbness in neuropathy. In human being, due to uncontrollable diabetes mellitus nerve damage occurs by various mechanisms and even if later it comes in normal limit but nerve damage doesn’t reverse back and also after stoppage of treatment for neuropathy relapse rate is also high.


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Diabetic neuropathies are major cause of disability, and associated with reduced quality of life and increased mortality. There are 2 main types of diabetic neuropathies, named as sensorimotor and autonomic neuropathies. Sensorimotor neuropathy is marked by numbness, paraesthesia and sensory loss where, autonomic neuropathy may contribute to MI, malignant arrhythmia and sudden death.

Ayurvedic approach of Supti

In Sushrut Samhita at Nidanasthan, Vaatvydhi Adhyaya, Acharya Susruta has mentioned Padharsha and Padadaha.

पादहर्ष - हृष्यतश्र्चरणौ यस्या भवतश्र्च प्रसुप्तवत । पादहर्ष: स विशेय: कफवत प्रकोपज:॥[5]

Due to vitiated Kapha and Vata Dosha a person feels tingling sensation and it further leads to numbness i.e., Paadasuptata. This is also called as Paadharsha. According to Nyaya Chandrika, Acharya said that Harsh due to coldness or due to Internal abnormal coldness person may not feel any sensation or may feel less sensation.

पाददाहं - पादयो: कुरुते दाहं पित्तसृक सहित अनिल: । विशेषतश्र्चं क्रमणात पाददाहं तमदिशेत॥ [6]

Due to vitiated Dosha like Pitta, Rakta and Vata person feels like burning sensation due to this he doesn’t feel any sensation or a person may feel less sensation is called Padadaha.

In Madhava Nidana

त्वक्षाग्रु स्फ़ुटिता सुप्ता क्रुशा च तुद्यते । आतन्यते सरागा च पूर्ववृक त्वग्गते अनिले॥[7]

In Vatvyadhi Nidanam, Adhyaya Madhava has mentioned Supti in Twakagatvaat Lakshana. Due to vitiated Vaata Dosha a person may not feel sensation or may feel less sensation.

In Astanga Hridaya

रक्ते तीव्रा रुज: स्वापं तापं रागं विवर्णताम।अरुंष्यन्नस्य विष्ट्म्भमरुचिं कृशतां भ्रमम॥[8]

In Nidansthan, Vaatvyadhi Nidaan Adhyay, Acharya mentioned that due to Prakupita Rakta and Vata Dosha Swapam means one may not feel sensation or one may feel abnormal sensation.

1. Dr. Pradeep in his article concept of Avarana in Diabetic neuropathy has mentioned that, numbness means Supti, Karasupti, Padasupti or Swapnam.

It is seen that Suptata is explained as Sparsha Agyana by Chakrapani. Acharya Sushruta mentions a condition caused by Kapha and Vata called Padaharsha in which Supti and Harsha are the symptoms. The symptoms include severe pain and burning sensation associated with loss of sensation. All the three features are seen in Diabetic Neuropathy.[9]

2. Whereas, Suptagatrata (numbness in body) is explained by Acharya Charaka in Prakarana of Vyanavritta Prana and Prana (Ch.Chi.28/204), Twakagata Vata (Su.Ni.1/25) (Numbness) neuropathy.[10]
According to above reviews, Supti is the condition where Vata Dosha, mainly Vyana Vayu which helps to receive normal touch sensation is not in Prakruta Avastha and therefore a specific area or whole body is unable to receive normal sensation. Whereas neuropathy is the group of symptoms including tingling sensation, pain and numbness.

3. Acharya Charaka has mentioned Padasuptata in 80 Nanatmaja Vata [11]

4. Suptangata is given by Acharya Charaka in the Kushtha Chikitsa Adhyaya while enlisting the Kushtha Poorvarupa.[12]

5. Acharya Charaka has included Kara-Pada Suptata in Prameha Poorvarupa.[13]

6. Ankita Badgujar, - An In-Vivo study to evaluate the efficacy of Padmaka (Prunus cerasoides D. Don) As a Vedanasthapak in Supti caused by neuropathy in wistar rats. Dissertation submitted for award of Ayurved Vachaspati (M.D. Ayurved) In Dravyaguna Vidnyan Admitted in Academic Year: 2018 – 19.[14]
It is concluded that pregabalin and Padmaka both are useful in gaining the strength and sensation lost by neuropathy.

7. Rachana Patil - A Physicochemical and controlled clinical study of Vanjula (Salix caprea) as Vedanasthak in Supti (Numbness) w.s.r. to Diabetic Neuropathy., Dissertation Submitted for Award of Ayurved Vachaspati (M.D. Ayurved) in Dravyaguna Vidnyan admitted in academic year: 2020 – 21.[15]
It is concluded that by the treatment, in study group significant. In both the study and standard groups, reduction of Supti i.e., numbness was observed is highly significant. The above references we got in Ayurveda literature and previous workdone regarding Supti condition.


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Mechanism of pain (Vedana) in Ayurveda

The term ‘Vedana’ (Samvedo Vedana) is pain, stimuli or sensation. This is a subjective feeling with synonym Ruja, peeda, Dukh, Shool. The strength of pain varies from person to person, period to period, and site to site. Pain, predominantly caused by Vatadosha and it is a pathological symptom. It is significantly influenced by the sensitivity of the mind. In Vataja Prakriti patients and individuals with Vata vitiation, the dominance of pain sensation is observed.[16]

Among the Tridosha, vitiated Vata Dosha, is responsible for primary causative factor for all pain conditions. The appearance of pain is significantly influenced by Vata's Rooksha and Chala Guna. The nature and characteristics of pain is based on the associated Dosha with Vata. The manifestation of Vedana varies in the body due to the different expressions of Vata associated with Kapha and Pitta.[16]

Sites of Vedana / Pain

The manifestation of health/happiness (Sukh) and disease (Pain/Vedana) primarily occurs in the sense organs, which are considered the most important sites. In Ayurveda the origin, nature, and classification of pain is very deeply described. The term "Shoola" is applied to represent painful sensation. Shoola is not regarded as a symptom or an independent disease entity in Ayurveda, but a more comprehensive perception is taken regarding the etiopathology and management of pain. Shoola is described as the outcome of Vata Vyadhi.

The involvement of Vata is considered essential for the presence of pain (Shoola), as stated in Sushrut Samhita.[17] However, both Pitta and Kapha influence the nature and intensity of pain. Therefore, all three Doshas (Vata, Pitta, and Kapha) collectively bear responsibility for the origin, development, and perspective of Pain.[17] Shoola is described by Susruta as 'शंकुवत स्फुटन तीव्र वेदना'. Focal symptoms in the body are produced by Shoola. In Stree Roga, Shoola in the Yoni (reproductive system) is considered a symptom of Vatala Yoni. Thus, it is manifest that in Ayurveda, Shoola is regarded both as a symptom and a disease. Consequently, the discernment of a painful stimulus, ranging from negligible to severe pain, depends on the prevalence of Vayu (Vatadosha) in an individual at that time.

Pain is felt throughout the body in the Manas (brain), except in hairs, small hairs, tip of nails, ingested food, excreta, and urine.[18]

Types of Vedana/Pain

The specific nature of Vedana/pain knowledgeable by the person is deeply described in Ayurveda. Detailed descriptions are provided below. Vedana is classified into five types based on the prevalence of Dosha in relation to Vrana (wound).[18]

1. Pain of Vatik Vrana: It is experienced like pin pricking, stabbing, beating, cutting, girdling, stirring, staffing, throwing, irritating, burning, bursting, tearing or dividing type of pain in Vataj Vrana, or when there is cramp, radiating, filling type of pain, rigidity, numbness, penetrating pain, or various types of non-specific pain that occur repeatedly, it should be recognized as Vedana resulting from excessive vitiation or predominance of Vata. A similar concept is found in Sushrut Samhita.[19]

2. Pain of Paittik Vrana: It is experienced like local, regional or generalized burning sensation it appears as if smoke coming out of wound or sensation of burning charcoal covered all over the body, with rise of temperature and pain as if Kshara has been applied on the cut, wound, it shows predominance of A similar concept is found in Sushrut Samhita.[19]

3. Pain of Kaphaja Vrana: When it is experienced like itching sensation, heaviness, numbness, a sensation of being covered with paste, mild pain, rigidity, and a feeling of coldness, it is supposed to be caused by the vitiation of Sleshma or Kapha. A similar concept is found in Sushrut Samhita.[19]

4. Pain of Raktaja Vrana: The pain caused by the predominance of vitiated blood (Shonita Rakta) is similar to that caused by the vitiation of Pitta.

5. Pain in Sannipataja Vrana: When there is a mixed sense of all the types of pain described above, it should be deemed to be due to the vitiation of all three Doshas. The same description is found in Sushrut Samhita.[19]

Padmaka as Vedanasthapak[20]

Padmaka (Prunus cerasoides D. Don) Family - Rosaceae, usually called as the Himalayan cherry tree is a drug with a significant ethno-botanical and therapeutic importance.


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In India plant is restricted to submontane and montane Himalayan ranging from 500-2000 m. In Garhwal hill it is distributed abundantly in temperate zone of Pauri, Tehari, Chamoli and Uttarkashi district. The stem bark contains Flavonone, Sakuranetin, Prunatin, Isoflavonone and Padmkastin. It is used in the treatment of stone and gravels in the kidney, bleeding disorders, burning sensation and skin disease. Padmaka (Prunus cerasoides D.Don), is an Ayurvedic herb used for the treatment of skin diseases, increases the complexion. The leaf extract of Prunus cerasoides used in prostate and urinary disorder.

Chemical constituents: Flavonoid Sakuranetin (1%), flavone genkwanin, isoflavone prunerin, isoflavone, padmakastin, glycosides sakuranin, padmakastin, taxifolin.[21]

Properties: Rasa - Kasaya, Tikta, Guna - Laghu, Snigdha, Virya - Sheeta, Vipaka – Katu, Dosakarma - Kaphapitta Samaka.[21]

Useful Part: Bark[21]

Probable mode of action

Padmak having properties of Kashaya, Tikta Rasa, Shita Virya and Laghu and Snigdha Guna, Padmaka specifically soothes aggravated Pitta. Remarkably, it enhances Vata and Kapha, offering comprehensive pain establishment. Notably, constituents such as prunetin, padmakastein, sacchuranin, and taxifolin contribute to its CNS - acting analgesic potential.[20]

Discussion and Conclusion

Acharya Charaka has given ‘50 Mahakashaya’ in this, there are three groups that are related to Pain, stimuli, etc., e.g., Angamarda Prashamanam, Shoolprashamana Mahakashaya, and Vedanasthapan Mahakashaya respectively. The word Angamarda Prashaman which literally means body ache, or in this, we can say that it is an action of drugs that must be used as body relaxant or which relieves fatigue and pain in skeletal muscles. The next one is Shoolprashaman Mahakashay, which can co-relate with pricking or needle - pin like pain or shock-like pain. This may result due to pain arising from hollow organs. Which may be stated as spasmodic pain or colic pain and the word ’Vedanasthapan’ is a combination of two words, Vedana+Sthapan.

The meaning of ‘Vedana’ is feeling or sensation and that of ‘Sthapan is causing to stand, establish, preserving or maintaining.

Pain/Vedana, notwithstanding of its origin, is a worldwide task that people globally contend with this problem. The sensation of pain serves as a protective mechanism, alerting individuals to potential harm or adverse conditions within their bodies. In Ayurveda, Vata Dosha emerges as the underlying source of various types of pain/Vedana. The convection and the enforcement of all the sensations of the body are enforced by Vata.[22] As, Acharya Charak has already stated a group of drugs under the Vedanasthapana Gana. Along with analgesia, the drugs of this Gana may have effect on Supti (numbness). within the Vedana Sthapana Mahakashaya, certain medicinal compounds exhibit remarkable abilities to alleviate pain, regardless of its cause. A closer examination of this compounds reveals their distinct pharmacological properties. Initially, specific substances within the Vedana Sthapana Mahakashaya mitigate pain by pacifying Vata Dosha through their lubricating qualities (Snigdha Guna) and warming potency (Ushna Virya). Subsequently, the similar properties in other contents of Vedanasthapan Mahakashaya, foster an increase in Kapha Dosha, inducing restful sleep and further reducing pain through their sedative effects.[23] Maximum Dravyas in the Vedanasthapan Mahakashaya are having the quality to elevate Vata Dosha. Here Padmaka shows Kashay-Tikta Rasa, Katu as an Anurasa, Katu Vipaka and Sheet Veerya, which are favourable for the Vata Dosha. So, instead of analgesic property; they may have capacity to produce normal sensation at the site of sensation loss as hypothesized earlier. Hence this article mainly emphasized on the effect of Padmaka as Vedanasthapak in Supti (diabetic neuropathy) especially in numbness. Many pieces of researches have been done on the analgesic activity of Vedanasthapaka Gana as well as Padmaka but unlike this study. Hence this review article aims at evaluating the action of Padmaka as a Vedanasthapak and to prove its action on Supti. Drugs in the Vedanasthapana group is also useful in regaining the sensation lost by chemotherapeutic agents. Activity of Padmaka was observed less than the positive control but it was nearby to it. Moreover, in previous studies analgesic and antioxidant activities of Padmaka are already proven (Joseph N. et al.)[24]


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Taking this thing in account we can conclude that Padmaka as a Vedanasthapak Dravya is exhibiting a significant action in reversing the numbness caused by neuropathy along with analgesic effect.

From this article, we can conclude that ‘Vedanasthapana’ term is not only limited to the analgesic effect but also possesses a broad meaning of establishment of the normal sensation at the numbed area of the body parts. It will further generate a new data for the understanding the concept of Vedanasthapan and effect of Padmaka on Supti. It may prove as a boon for the other diseases causing numbness and hampering the quality of life of an individual.

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